A‎ > ‎Ambrose, Isaac -1604-63/64‎ > ‎

The Works of Isaac Ambrose, Volume 1.


Minister of Garstang, in Lancashire.
To which is prefixed,
IN 1 of 2 VOLUMES.
VOL. 1
Lit; Fellow of Lincoln College, Oxford.
Mrt Isaac Ambrose..
Ma. Isaac Ambrose was sometime minister of Preston ; but he afterwards removed to Garstang, where the Act of Uniformity found him in the Year 1661. After the King's restoration there was a meeting of above twenty ministers at Bolton, to consult what course to take. Mr. Ambrose and Mr. Cole of Preston, declared before them all, that they could read the Common-Prayer, and should do it, the state of their places requiring it, in which otherwise their service was necessarily at present at an end. The ministers considering the circumstances of their case, approved of their proceeding. Mr. Cole (afterwards Dr. Cole) was so forward as to express himself at the same time, in words to this purpose: Gentlemen, I am got to my Hercules's pillars; my ne plus ultra, I shall go no farther. And indeed he was turned out of Preston; but found some stronger motives in other parts: for he after.- wards conformed, and was lecturer at Dedham, in Essex. But as for Mr. Ambrose, he lived and died a Nonconformist; and was a man of that substantial worth, that eminent piety, and that exemplary life, both as a minister and a

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christianohat 'tis to be lamented that the worMi should not have the benefit of particular memoirs concerning- him, from some able hand. One thing,that was pectiliar inY him,. deserves to be mentioned here. 'Twas' his usual custom. once in a year,. for the space of a month to-retire intti a hut in- a wood,, and avoiding all human converse, to devote himself to contemplation.. Possibly .1,y this practice, he was the fitter for his sacred ministration all the rest of the. year:. He lived in the latter part of his life at Preston, and when his end drew near, was very sensible of it. Having. taken. his leave of many of his _friend's ahvoadr with unusual solemnity, ac if he foresaw that he should see them no more, he came home to Preston from Bolton, and set all things in order. In a- little• time some of his hearers came from Garstang, to visit him. He discoursed freely with them,. gave them good.counsel, told theni„ he was now ready- whenever his Lord should call, and that he had finished all he designed to write ; having the night before sent away his Discotirse concerning Angels, to the press. , He accompanied his friends to their horses, and when he came back, shut himself in his parlour, the 'place. of his soliloquy, meditation, and prayer they thought he staid long, and so opened the' door, and found him just expiring. This was
the year i663-4,: /Etat. 72: He was holy in leis. .1i10,.happy in his death, and. honoured by God; and all good men,

Works of Ifaac Ambrofe,
IS Life . . 1
The DoEtrine of Regeneration
The Neceffity of it . i
The generality of Regeneration I I
The Manner of it 11
The DoEtrine of Regeneration further explained.
Chap. I. The Occafton and Method of this Treatife. . S3
Chap. U. The &ft Means to get into the New Birth . 34
Chap. III. The fecond Means . 43
Chap. IV. The third Means 44
Chap. V. The means to be delivered out of the Pangs of the
new Birth. 47
Direaions to a Man in the iia of the New Birth.
The Occafipn of this Treatife Ss
Chap. I. The Soul's Preparation 53
Cbap. II. The general Circumitances of Preparation on
God's Part 54
Chap. III. The fubftantial Parts of Preparation on God's
Part SS
Chap. IV. The lubftantial Parts of Preparation on Man's
Part 67
Chap. V. The Call on God's Part for the Soul to dole with,
and to rely on Chrift 84

PAGE. Chap. VI. The Anfwer on Man's Part for the Soul to dole
with and to rely on Chrill 86
Chap. VII. The Growing of the Soul with Chrift 102
The Practice of Sanaification.
The Believer's Privileges toy
Of Duties in general tog
Sea. I. Of the Equity of Duties tog
Sea. II. Of the Infufficiency of Duties 1 to
Sea. III. Of the Healing of Duties i. tit
Sea. IV. No refling in Duties i tz
Sea. V. Of the Ufe and End of Duties 115
Sea. VI. Of the effential Requifites in Duties 1 z9
Of Self-denial.
Sea. I Of the Nature of Self-denial 12r
sea. I.I. Of the Denial of finful Pelf 122
Sea. III. Of the Denial of our external Relations .., 125
Sea. IV. Of the Denial of our Special Gifts 129
Sea. V. Of the Denial of our worldly Profits 132.
,Sea. VI. Of the Denial of our worldly Pleafures 136
Sea. VII. Of the Denial of our Honour, Praife, and good Name among Men 138
$eet. VIIL Of the Denialof our Life for jiefus
Sea. IX. Of Self-denial, even with regard to the Graces of G'od 146
of the Life of Faith. ,
Sta. I. Of the Nature of the Life of Faith ;St
-Sea. II. Of the Manner of this Life of Faith in particular
as in temporal Evils '54
•Sea. III. OF the Manner of this Life of Faith in temporal
Bleflings ' 157
Sea. IV. Of the Manner of this Life of Faith in spiritual
Evils t6t
Sea. V. Of the Manner of this Life of Faith in foiritul
Bleffings, as derived to us from God and Chriff, and
the Spirit of Chrift - t64.
Sea. VI. Of the Manner of this Life of Faith in fpiritual .
Grace . • . 167
5th. VII. Of the Manner of this Life of Faith in fpiritual
Duties. r71
'Sea. VIII. Of the Manner of this Life of Faith in Things
eternal , , 173
Sett. IX. Of the Manner of this Life of Faith in regard of
others . ... . . ......:...l.........I7+

Of Family Dudes.
Sea. I. Of the Nature of Family Duties 177
Sea. IL Of the Preparatives to Family Duties 178
Sea. III. Of the Duties of Governors in general 4. .179
Sea. IV. Of the Duties of Parents to their Children 18 i
Sea. V. Of the Duties of Matters to Servants t85
Seet. VI. Of of the Duties of the Hufband and Wife 18s
Sea. VII. Of the Duties of Children to Parents '91
Sea. VIII. Of the Duties' of Servants to their Mailers 192
Looking unto Jefus in his Death.
Chap. L sea. I. Of the Day of Chrift's Sufferings, divided
into Parts and Hours 194
Sett. H. Of the Brook over which Chrift paffed 197
Sea. III. Of the Garden into which Chrift entered 199
Sea. IV. Of the Prayer that Chrift there made 200
Sea. V. Of the angonies that Chrift fuffered 2o5
Sea. VI. Of Judas's treafon, Chrift's Apprehenfion, binding,
and leading unto Annas 207
Sea. VII. Of Chrift's Examination and Condemnation zits
Chap. II. Sea. L Of Chrift's Indictment, and Judas's
fearful Ead t 1 5
Se&. LI. Of Chrift's million to Herod 218
''Sea. III. Of Chrift and Barabbas compared ; and of the
Qtleflion debated betwixt Pilate and the Jews 220
Sta. IV. Chrift whipped, loathed in Purple, and crowned
with Thorns ... ..223 Se& V. Of Chrift brought forth and fentenced ' 225
Sea. VI. Of Chrift's crucifying 228
Sea. VII. Of the Confequeots after Chrift's crucifying_ 233
Chap. III. Sea. I. Of knowing Jefus as carrying on the great
Work of our Salvation in his Death 234
sea. II. Of conlidering Jells, in that refpea 23;
Sea, III. Of defiring Jefus in that refpeet 243
Sea. IV. hoping in Jefus in that refpea 248
Sea. V. Of believing in Jefus in that refpeet 251
Sea. VI. Of loving Jefus in that refpea 254
Sea, VII. Of joying in Jefus in that refpeet 257
Sea. VIII. Of calling on Jefus in that refpeet 26t
Sea. IX. Of conforming to Jefus in that refpeet 262
Looking unto Jefus the beginner and Ai/her of our
Chap. I. The Mahlon and opening of the Words .........*7o Chap. II. The Duty of looking off all other things confirmed,
and cleared. 272
Chap. III. See. I. An Explanation of the Aa and Objea
of looking . 275

Sea. II. The main Do&rine and Confirmation of it 277
Sea. HI. Ufe of reproof 279
Se& IV. Ufe of Exhortation 283
sea. V. Motives from our Wants in cafe of Neglea 284
Sed. VI. Motives from our Riches, in cafe we arc lively in this
Duty 287
Looking unto Jefus from the Creation until his All
Chap. I. Sea. I. Of Chrift promifed by degrees .290
Sea. II. Of the Covenant of Promife as manifefi in Adam _293 Sea. III. Of the Covenant of Promife as manifefied to
Abraham 293 Sea. IV. Of the Covenant of promife as mandated to Mofes 305 Sea. V. Of the Covenant of Promife as manifefted to Dairid 318 Sea. VI. Of the Covenant of Promife 311 manifelted to Ifrael
about the Time of the Captivity 323
Chap. II. Sea. I. Of knowing Jefus as carrying on the great
Work of our Salvation from the Creation until his
fiat Coming ' 329
Sea. II. Of Confidering Jefus in that refpea 331
Sea. III. Of defiring Jefus in that refped 343
Sea. IV. Of hoping in Jefus in that refpea 350
Sea. V. Of believing in ;ferns in that refpea 352
Sea. VI. Of loving Jefus in that refpea 357
Sea.. VII. Of joying in Jefus in that refpea 359
Sea. VIII. Of calling on Jefus in that refpea 362
Sea. IX. Of conforming to Jefus in that refpea -- 364
Looking unto Jefus in his Birth.

Chap. I. Sea. I. Of the Tidings of Chrift 367
Sea. II. Of the Conception of Chrift 371
Sea. III. Of the Duplicity of Natures in Chrift
Sea. IV. Of the Union of the two Natures of Chrift in one
and the fame Perfon 377
Sea. V. Of the Birth of Chrift 384
Sea. VI. Of the confequents of Chrift's Birth 388
Chap. TI. s.a. I. Of knowing Jefus as carrying on the great
Work of our Salvation in his Binh.:_. 392
Sta. II. Confidering Jefus in that refpea. 394
Sea. HI. Of Defiring Jefus in that refoea 402
Sea. IV. Of Hoping in Jefus in that refpea 405
Sea. V. Of Believing in Jefus in that refpea 408
Sea. VI. Of Loving Jefus in that refpea 417 •
Sea. VII. Of Joying in Jefus in that refpea .... 422.

°Mine of 3atgerteptiow
Written about the year 1650,
janiq ill; 3,
:Except a Illaa be Born' again, he cannot see • the
Kingdons of God.
In the prosecution of these words„.we shall follow the erder set dowry by the Holy Ghost ; where is,

1. 'The Necessity or it.
2, The Generality of.it.
S. -The Mannner of it.
4. The IsSue of it_
First, the necessity of it : Except of nan be newborn, he caa never be saved. • It:is our Saviour's speech, and he avers it with ta double asseveration, Verily, verily,-I say unto flak'.
Again„ God the Father. thus counsels, not only Nicodemu$, but all the Jews ofthe old church, saying, Make yoga - new heart and a- new spirit, for zeta/ wilt you die, 0 house of Israel'? Ezek.
IsIotwithstaading, ail their privileges, yet here is-one thing necessary,. that must crown all the rest ; they must have a new heart,ancl a new spirit, that is,they must be new born„ or there is no. way bat. death,'
Nor, is Ibis doctrine without.reason.or ground. fer, raan.is ,first unholy, and therefore most. unfit to enter into. heaven. Without holiness no .roan shalt tee God.. He b. xii. 14: And what its,man before ho

is new born ? , If 3,v,e look. upon his soul, We inaY, see it defoimed with sin, defiled With lust, outraged with passions ; and thus is that, image of God trans-, formed to the ugly shape of the devil should we take a more particular view, every faculty of the
SQ111.iS . ..of. iniquity t the understanding; 'Wider﷓
stanAS nothing of tlre,thingi 41. God; 1 Con 14.
· the will wills nothing that good, Rom. vi. 20.
the affections affect nothing of.the spititi Gal. v: 17. In a word, the undetstanding is darkened, the will enthralled, the affections disordered, the memory defiled, the conscience benumbed, all the inner man
is full of sin, and here is no part that is good, no not one. How needful now is a new birth to a man in this case ? Can he enter into heaven that savours all of earth? Will those precious gates of gold and pearl's 'open to at sinner? No he must be new
· moulded,, and sanctified.
Secondly, Without this, man is cod's enemy ; no greater opposition than betwikt God and a sinner; his name and nature is altogether opposite to sin and sinners. View we .those attributes of God, his justice, truth, patience, holiness, anger, power ; his justice in punishing the impenitent according to his deSerts, his truth effecting those plagues which he hath spoken in his time, his patience forbearing sin's destruction, till. they are grown full ripe, his holiness abhorring all impurities, his anger stirring up-revenge 'against all offered injuries, his power mustering.. up his forces, yea, all his creatures against his enemies; and what can we say, but if all these .attributes are at enmity with sinful man, woe to man because of offences; Better he had never been born, than not to be new born. •
.Thirdly, Except by a new birth, man is Without Christ; for if any man be in Christ, he is a new Creature: and if he be not in Christ, what hopes of that man ? It is only Christ that opens heaven, it Is only Christ that is the way to heavena besides him thereis no way, no truth, no life.

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Fourthly? Except a man be boat. again, he is a very limb of Satan, a child of darkness, and one of the family of. hell. Consider this, ye that are out of the state of grace3 in what miserable thraldom are your souls? Should any call you servants, you would take it highly in disdain; but take it as you please, if you are not regenerate, you are in no better case. fatil appeals to your own knowledge. Know you not that to whomsoever you give yourselves servants to obey, his serpants ye are to whom you obey ? Rom. vi. 16, 23. then ye obey the devil's suggestions, what are you bUt the devil's servant's ? And if he be your master, what is your wages ? The wages of sin is death; death of the body, and death of the soul: death here, and death hereafter in hell-fire. 4las, that satan should have this power on man! that he who is the enemy, and means nothing to a sinner but death and damnation, should be his lord, and tyrannize over him at his own will and pleasure! would any man be hired to serve lions and tigeri? And is not the devil a roar" ing lion, walking.aboUt, and seeking whom he may devour ? To serve him that would devour his ser-
yant, is a most miserable bondage ; and what pay can one expect from devils, but roaring and devouring, and tearing souls ? :
So that whether we consider man in regard of himself, or of • God, or of Christ, or of Satan, he is except' he be new born, unholy, God's enemy, out of Christ, in Satan.
And if the *new birth be thus necessary, how should we labour to be born again ? Now then, as you tender your souls, and desire heaven at your ends, endeavour to attain this one thing necessary: lift up your hearts unto*G Oct, that you may be washed, justified, sanctified in the name of the Lord Jesus; and that by • the' spirit-of God you may walk in new ways, talk with new tongues, as being new creatures; created unto good works. Thus
would you wait on God in his way, I trust the •,

Lord in mercy1would remember you, and his spirit would•blow upon you, and then you would find :and fed such a change within you, as that you would bless God for „ever, that you were thus born again.
Such is the necessity of being born again. And as to the generality oft it, all men, or all mankind must be regenerated before they are saved; not one of all the sons,of Adam shall ever go to heaven, ex,cept he be born again: Let your contemplations guided by God's word, go into the paradise .4bover. all the saints that now walk in the light of it, were 'first purged by the lamb, and sanctified by the spirit; first,they were regenerated, and so they were saved.
Secondly, as all men,. so all men, all the members of his body, all the faculties of his soul. Saneification, if saving, must be perfect and entire, though. not in respect of degrees, yet. in respect of parts; every part and power of body and soul. mpst have its parts of sanctification.
And should we consider man in 'his parts, every part must bear a part in this birth,; his body must be regenerated, iris soul must be renewed : he is moulded anew,, and all the members of his body •are conformed to the sovereignty and rule of grace; yea, his body is preserved blameless, holy, and ac=ceptable unto God'; it is a member of Christ, the temple of the icily -Ghost : happy mart that is blest with this body ! Sure, a man thus born again, shag see the kingdom of :God. •
Secondly, as the body, so the soul of this man is to be renewed by grace ; Therefore ;Lori& God urc .*our body anii your spirit. Coy. vt. 20. The body and the spirit must both glorify God ; and .as alf the parts of the body,, so all the powers ,of the ,soul.
Fir4, the understanding; that in the old man is blind and ignorant about heavenly things, or if it .*:now many things ; yet can never attain to saving

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knowledge ; in the new man must be anointed with the_ eye-salve of the spirit, .inspired with the knowledge of divine truths especially with those sacred and saving mysteries which concern the kingdom of. God. Again, the will that in the old man affects nothing but vile and vain things, is fro, ward and perverse in the ways of Godliness ; in the new man must prove what is the good, and acceptable, and perfect will of God ; yea, it must attend and be subordinate to the grace of God, since God indeed, and God only, works in us both the will and the deed, Phil. ii. 13. Again, the memory' that in the old is slippery in the things of God, or if naturally good, yet not spiritually useful, in the new man must be sanctified to good performances ; and although it cannot encrease to a great natural perfection (for grace doth not this) yet the perfection it hath must be strait, and right, and guided to Godward, Remember the Lord thy God, saith Moses, Deut. viii. 18. Again the conscience that in the old man sleeps and slumbers, or if it be awake, tears and roars, as if a legion of devils possessed it ; in the new man must be calm and quiet ; and yet not sleep or slumber, but rather in a friendly loving manner check and controul wheresoever sin is, yea never be quiet, 'till with kind and yet earnest expostulations, it draws the sinner before God to confess . his fault, and to seek pardon for it. Again, the affections that in the old man are sensual, inordinate, bewitched; and set on wrong objects a in the new man must be turned another way. To sum up all, all must be renewed, the tnderstanding,. -will, memory, conscience, affections.
First, I say, in the new man the understanding must' be renewed ; so •the apoitle, The new man is renewed in knowledge, Col. in. 10. and this know-• ledge 'implies two habiti, wisdom and prudence, Col. • I. 9. rust wisdom, that is speculative, secondly, prudence, and that practical. By the one the child of God having the eyes of his mind opened
rzo. 1. VOL. 1. a

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an enlightened,: ddth see the mysteries' of salVatiOtt, the secrets of the kingdom, the. whole Counsel and the wonders of the law of God ;- by the other- he is e.144Wed„ With a judicious sincerity, to determine in case of conscience in the practice of piety.„ and the experimental passages ofi a christianman. consider the first; (wisdom) how is it possible thatm a man unregenerate should know the mysteries of salvation ? He may, go as far as the power. of natural discourse, and light of reason ca4, bCA17: sway, he may be furnished with store of Tate and .excellent learning,. and yet for all this vv`4Pt- the true spiritUal 'wisdom. The man rege- -nerate. lath the saying knowledge, he only knows-God with a stedfast.-apprehension„ he only knows-himself a mean,. base, and 'contemptible thing ; PPw birth hath learned= Min how wicked a creature-he naturally is, anti therefore in that respeCt is he-odious-. to, himself, and 1pathsomein own eyes or if we .consider, the • second,. (preclarice)' how isr it ;possible, that •a unregenerate should experimentally know the,:practice of piety ? Should- we instance in this Mystery of regeneration ;- 'here is a ruler of the Jews,.: and a - teacher of 'Israel ; yet as. learned. as he was, if he confer with Christ about-the salvation of his soul, he is strangely childish,. and a mere ififant; tea hid.; of-the:new birth, and-lie thinks it as impossible; as for an old man toy return into. his' mother's womb, and be horn ; the natural man cannot discern the operations of grace f. he knows not that dark and farful passage, which, *ads gatt.;(1.. nature, into the rich !ail& glorious :Happiness of the .kingdom. -of Christ ; ant? hence:it is that many: a:silly man or woman, whom theINForldly • :wise passiTby • with scorn, are id'spiritual!. affairs mire wiserand learned. than: the learn.; ecIst domino, • , .
cOndl);, the. will. must be renewed. ; add- thisl will. of the regenerate centains-, two thi s,7righte-i otisne.ss and readiness.: it is. first ed,.

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formed to the will of God ; secondly, it is so inflamed with,-the love of goodness, that he pursues it with alacrity of spirit. .If we consider the first (the rectitude of the will) we see by experience the will of the unregenerate is all out of course, he wills nothing but that which is evil,: how should -he, considering his, want of God's image, his blindness of heart, his proneness to evil, together with the vehemency of. his -affections, which diaw the will after them ? but in the man that is regenerate, the will being moved, it afterwards -moves itself; GOd's grace that concurs with it, quickens it, and revives it ; so that now his will is -nothing but God's will": or if we consider the se-cond,. (the readiness of the twill to good) alas ! the will of the unregenerate hath no pleasure in good= ness, he understands not the sweetness , of it, and :therefore nothing is more irksome to him thin the ways of Godliness ; .whereas the will.ofthe
-aerate is -willing, and this willingness indeed is the perfection of his will.
Thirdly, the memory must be •renewed.; and this memory reflects occasionally on a double object, on God, and the .things of 'God. First, ,:on God by remembrance of his presence ,every where. Secondly,, on the things. of God, by calling them to mind at useful times. If we consider the 'first object; God, the unregenerate bath no mind on God, 'God is not in all his thoughts, like the hood-winked
•that seeing no body, thinks nobody sees -him , so hath he said in his heart, How doth God know ? Can-he judge-through the dark cloud ? Thick clouds Arc a covering to him that he seeth not, and he walketh in the circuit of heaien. But ,contrary= wise, the regenerate man :remembers his .Creator in the days of his ,youthi. .And though God, as being-a spirit, is absent from his.senses,,yetty virtue of his sanctified memory (that makes things absent as present) his eye is on God, andhe•considers God as an :eve-witness .clf all his thoughts and words and doings.

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Or, we consider the second object (the word.of God) the unregenerate never burdens his memory with it ; if sometimes he falls upon it, it is either by constraint, or by accident, never with any settled resolution to follow it ; but the soul that is regenerate, with Mary, keeps all these things in his heart whatsoever lessons he learns, like so many jewels in a casket, he lays them up safes and as need serveth, makes all the, good use of them he may.
Fourthly, the conscience must be renewed, and that two ways, either by drawing the soul to good, or from evil first, to good, by restraining and bridling. If we consider its first office, (in that it draws and leads the soul to good) the unregenerate bath not that conscience ; for the most part his con-'science lies dead in his bosom, or if is stir sometimes, he labours all he can to smother it. It is otherwise with the regenerate, his conscience excites him to good, and he doth good out of conscience ; he stands not upon terms of pleasure or profit, but his conscience being guided by the rule of God's holy truth, he submits to it merely out of his obedience to God : hence it is, that come what will come, his eye is fixt on God I and if man oppose where God commands, he is quickly resolved. Or if we consider the second office of conscience (in drawing the soul from evil) the unregenerate either hears not, or heeds not his reclaiming conscience ; if it speak, he first goes about to lull it asleep again ; or it it cry out, and will not peace, then, (in spite of goodness) he runs put of one sin into another, and usually from presumption to despair. -On the other ide the regenerate hath a conscience that draws him from, and keeps him out of evil : 'tis known especially by these two properties, remorse and tenderness : remorse hath an eye on all sins past, and tenderness bath an eye on all sins to come : by remorse is bred sorrow for sin, and loathing of sin : no sooner he considers how by his manifold sins he bath offended

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God,. crucified Christ, grieved the Holy Spirit, but his heart bleeds and breaks that he bath done so wickedly against so gracious a God : this sorrow for sin brings with it a loathing of sin ; he hates the very thought of it ; every look-back is a new addition of detestation, and every meditation makes the wound of his remorse to bleed again : by tenderness of conscience is bred a care and watchfulness to avoid sin to come ; for no sooner is sin presented to his conscience, but he startles at its sight, and meditates on that strict account he . must one day make for it ; which thoughts and sin put to- gether in the balance, he dares not do wickedly for a world of gain : and you may observe it, this tenderness (or easiness to bleed at the apprehension of sin) is peculiar to that conscience that is enlightened, and sanctified, and purged by Christ. • Fifthly, the affections must be renewed, and that is done 17 setting them upon right objects. I shall instance in some of them, as love, hatred, hope, fear, joy, sorrow, Love I place first, which in the unregenerate man is fastened inordinately upon the creature; and as one sin begets another, so on whatsoever object it falls, it gets some sin : thus the love Of riches breeds covetousness, love of beauty breeds sensuality ; whatsoever he loves (the object being earthly) it brings with it some sin, and thereby (the worst of all) he wickedly prefers earth to heaven, a dunghill to paradise. Id gt the regenerate man settles his love upon other objects; as he that is carnal, minds things carnal, so he that is spiritual, loves things spiritual ; no sooner is he turned (by a sound and universal change of the whole man) from darkness to light, and from the power of Satan unto God, but he presently begins to settle with some sweet contentment, upon the flowers of paradise, saving graces, and his infinite love runs higher and higher, 'till it eMbrace him that dwells in the highest, God Almighty ; and how sweet is that love that casts itself wholly into the hpsom of his Maker ? Flow blessed

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i§ that man, that yearns; and melts, and Cleaves; and. sticks unto his gracious God above all.
· The second affection is hatred, which in the unregenerate is so inordinate, that he is an hater of +GA Rom. i. SO. not that he hates God in himself, but in some particular respect, because he restrains
. him from his pleasure, or punisheth him for his sin, or crosseth his .appetites by his holy Conimandi. And as he hateS God, so likewise his brother. Hence arise those' envies, eniulatiOns, jars, contentions among those that prOfess themselves christiaias ; but of: all brethren he hates them most of ,whom our Saviour is the first-born.. God's faithful ones ever were and ,ever Will be signs' and wonders, and..men7 sters unto many; a scorn, reproach, and derision to thtm that are round shout thein: but lie that is regenerate hates sin in Whomsoever it titles, in of and in himself, When after the coimniSsiott of any evil he b-etins to rePent„ and to abhor himseY (as Job did) in (kit and ashes, Job xlii. 6.
The third affection is hope. NEAcr this hoPe.i4 the unregenerate • is fastened on this world, and the things of ibis world; hopes for preferment, riches, or the like ; as for his hopes: of heaven, it is . but 2.•waking man's dream ; a dream, said I ?. Xes,
dreams in the night fill us with eluSions (you know a beggar may dream he is a king, so hope,.
· abusing the imagination of the unregenerate, fills.. their souls many a time with vain, or eMpty, contentments; but The hope of. the regenerate both ehjoys the right object, and right means ; his eye is ,fixed on future good ; and he endeavours to pursue ir, 'till he gets the possession. If in the pUrsuit he meets with crosses, griefs, disgraces, sicknesseS, or any other calamities, his hope is able to sweeten the bitterest misery that can possibly befal him ; the afflictions of this life bid him' look fora better, a Cross here minds him of the glory above.
.• The fourth affection is fear, 'Which .in the unre- .
;generate is either worldly or.servilee if it fasten on

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the world, then he, fears the loss of his. credit Or of his profit, and because he and the world must part aflast, he fears this separation above all fears : death, (saith the wise man) how bitter is the remembrance of thee to a man that liveth at rest in his possessions, into the man that haat nothing to vex him, and that hith prosperity' in all things ? Or if his fear reflect on God, then it is. a servile fear; for as the servant of hireling works not for love of his master, but only for fear of Punishment ; sa he fears God for fear of punishment Oge unto hint from God : it is otherwise with tbe Man that is born again ; his fear is either initial or filial : in pangs of the new birth, or in the new-born babe it is called initial; because • then he casts away sin both' out of God's love, to which be bath partly. attained; and out of the woeful effects, of sin„ which he had! thoroughly.cOnsideteci ; with theright eye he beholds God, and with the' left eye he. beholds punishment ; so thatthis fear. is a.middle (stsit werei betwixt servile and filial fear ; 'and is, the needle, draweth in the thread, so this fear dr,aWetb in. cha-y rity,• and makes way for filial fear to. which,. if by growth in grace he be fully. ripened; then he fears God out of love to God,. as the prophet. Isaiah pro,.. ciaimeth, The fear of the Lord is l s treasure, Is..
6. Never was treastire. Tom dear to the worldling,s, than is God's fear to im his love of God, his desire,to plese God, and his. fear of being ﷓
separated from.Godz keep him' in, sash are, that no Punishrnent, no death„ no'. Bell were at
all yet he Would notsin for a *444 of treasures.
The fifth affection is joy,. which 1n; unieg ,e- nerate is sensual and brutish; it bath no: tkette.r.011- jeers than ,&61d, greatness, hendurs, or like :, and what ai*aff these.hut sbadoWl, a. ship, a. bind; an; arrow, a• post that paSseth by,? Pr rither,..• as cranky lino' of thorns under a. pot, 'as: flashes of 'lightning. be re. everlasting fire.? Out the joy of the ttgene-t, /ate is a. spiritual' joy,.•and the matterof it is 'the hght,

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of God's countenance, righteousness, or the przr-- raises of God's word ; or above all, God Almighty blessed evermore Thus David, IfTlioni have 1 im heaven but thee ? and there is none upon earth that r 'desire besides thee, Psal. lxxiii. 25. This is that joy which no man can conceive, but he that enjoys it ; this is that white stone, Rev. ii. 17. whose splendor shines only upon heavenly hearts ; this is that glimpse of heaven's glory, which springing up in a 'sanctified heart, out of the wells of salvation, and carried along with addition of fresh comforts (from the word and sacraments) through a frultful.current and course of men's life, at last falls into the boundless and bottomless ocean of the joys of heaven : .
The sixth affection is sorrow, which in the unregenerate is a worldly sorrow, and the effects of it are death - so the apostle, the sorrow of the world worketh death, 2. Cor. vii. 10. In this kind how endless are the sorrows of men for their losses or crosses, that may befal them ; and howsoever some may endeavour to comfort them in Christ, nothing .can relish with them that concerns heaven or salvation. But.in the regenerate, the beholding of sin breeds sorrow, and this the apostle calls godly sorrow, working repentance to salvation, not to be repented of.
Examine then yourselves, you that desire heaven at your ends: Would you inherit the kingdom ? Would you live with angels ? Would you save your, souls ? Examine and try whether your bodies and souls be sanctified; and if you have no sense or feeling of the new birth, (for 'tis a mystery to the unregenerate) then never look to see in (that state) the kingdom of God ; but if you perceive the working of saving .grace effectually in you, (and you cannot but perceive it if you have it) if you feel the power of gociliness first seizing the heart, and after dispersing itself over all the parts, and powers of body and soul ; if your hearts be softened bythe spirit, if your eyes wait upon God,' if your ears listen to his.

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word, if your tongues sheW forth his praise, if your understandings attain to saving knowledge,' if yout Wills conform to the will of God, it vow. memories be stored with heavenly doctrine, if your consciences be tender and sensible of the least sin, if you love that which is good, if you hate that' which is veil, if you hope for the blessings above, if you feat him that can destroy both body and souli In a word, if you joy in goodness, if you sorrow for sin, then are you born again. Happy man in this case that ever he was born ; and thus every man must be, of he cannot be happy. Except a man, (every man, every. part of man) be born again, he cannot see the kingdom of God, . . .
We come now to speak of the Manner of it.
Except a man be regenerated, or begotten (saith Valla :) as man that is born of a woman, is begotten of a man, so he that is born again, must have a be-i getting too. If you ask of whom is the new man begotten ? St. James tells you, Jam. it. 18, Of _his own will begat he us with the word of truth: The former words denote the impulsive cause, the latter the instrument ; it was God that begat us,. and with the seed of the word.
It was the Father, Son, and Holy Ghost, but in respect of the last act, it is of the Holy Ghost, and not of the Father, or the Son ; and thus our Saviour concludes, John iii. 6, 8. That which is born of the spirit, is spirit ; and so is every man that is born of the spirit.
Secondly) 'as God's spirit is the principal, so God's word is the instrumental cause of our regeneration. Ye are born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth.for ever, 1 Pet. i. 23. And this word (saith the author of, the Hebrews) is quick and pozoerfuk and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is _a dis﷓
, NO. 1. VOL. 1.

Ig )
rover of the thoughts and intents .qf the heart,. Heb. iy. 12. They that are born again, cannot but," remember how quick and powerful,: and sharp. God's word was at their regeneration : • first, like an a.rrner it beat on their hearts till it broke them all to pieces, and than like a sword; by a terrible cutting, piercing power, it struck a shaking and trembling Into the very centre of their souls; last of all, like. oil it begin to supple their wounds, and to heal their bruises, and to refresh the weak and tender heart: Vfrith_akthe.promises. of God revealed in Christ.
4114:,thil$ man being begotten of the spirit: With the word of truth;: he domes at last to the birth ; to be bontagain, to be born after. the spirit ; and this is that second,birth : than is first born of the flesh, and hemust be.agailybOrn of the spirit.
Hence appears the difference- of first and se.:
cond birth, the first birth is of the earth,. earthly,- the second birth is- of the Lord;• from heaven ; the first birth is of. nature, full of sin ;: the second is of grace, full of sanctity : the first birth is originally of flesh and blood, the second birth is originally of the spirit and water : in a word, the first birth kills, the second gives life ; generation lost us, it must: be regeneration that recovers us : 0 blessed birth;-without which no birth is happy, in comparison of which: (though it were to be born heir ofthe whole world), all is- but misery !
As to new birth itself,-I•knovv it is not wrought:
in all after one manner,- nor is the manner known to. us, but only so far as it is sensible in us, and there-- fore we must consider man before baptism, in baptism, and after baptism.
In some is the new birth wrought before baptist as in the- eunuch 'under Candace, Queen of the Ethiopians,• Acts viii. 37. and in Cornelius, to gether with his kinsinen and near friends, Acts x.. 47. and so our charity tells us, that every infant dying, before baptism,. is renewed. by the spirit :. but

.the Manner of. this Working we know. not-, for It is ;the secret of the spirit of God. •
- In others is the new birth wrought in baptism, which indeed is :the sacrament of the new birth and Seal of regeneration; but ihowsoever we see the outward seal., yet- we see not .the manner of the inward :working ; far: this .also is the secret of the .spirit of God.
-In others is the new birth wrought after baptism; :for whensoever men receive Christ by faith, • then do !they led :the ,power of .God .regenerate them, and work all-things in them which he offered in bap﷓
·tism : now the Manner of this feeling, or of God's .spirit Working, proceeds usually-thus,:
There are Certain-steps by which it passeth ' , and Fliowsoever in those :Whom God bath blessed with ereat favour .Of hOly -education, :the spirit, of God dropping grace intolheir hearts by times, these steps for degrees are not so• easily perceived: yet in those men who have lived font, in sin, no sooner .corne
·they.to a new' birth but they can feel grace work in Ahem step after step, andthese steps we shall, reckon :to the number of eight.
The -first is a sight of sin, and this our Saviour .reckons the first :work of the spirit, It hen he is cconze he will reprove •the world of sin, John xvi. 8. Of sin, how? Why thus.: no sooner begins this blessed change from nature to grace, but the conscience,, wrought upon by God's :word, opens its ;book, and presents the soul a roll of thoSe ,many .mighty, heinous sins, :committed against :God and -man.; therehe may read in bloodybuming lines the abominations of his youth, the tins Of all 'his life:; and to bring them into method, -the commandments !of God stand as a remenibrancer before his oyes-: the first tells him of his loVing .somewhat above God : the second, of his -worshipping a -falseCrod, or a true God after a false .manner;: fthe third, Of his dishonouring the great and mighty name:of God : the fourth, of his breaking the ,Lord's day, either 4.c.

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doing the works of the flesh, or leaving undone the works of the spirit : nor'is this all, as against God so against his neighbour hath he sinned : the fifth tells him of his stubbornness and disobedience : the sixth, of his passions, and desires of revenge : the seventh, of his lewdness : the eighth, of his covetous thefts : the ninth, of his lies and slanders, backbitings, and rash judgment : the tenth, of his covetous thoughts, and motions of the heart to all manner of evil. Good Lord ! what a number of evils, yea, what innumerable swarms of lawless thoughts, and words, and actions doth he read in his conscience ? But above all, his beloved sin is writ in greatest characters : this he finds to have bewitched him most, and to have domineered above all the rest in his wastsed conscience ; where, that he may read it, together with his other sins, the spirit of God now opens the eyes of, his inind, and lets him see the very mud and filth of his souls that lay at the bottom before unseen, and undiscemed. This is the first working of the new life, to wit, a feeling of the old death of his soul in sins and trespasses ; and here the axiom is true, no generation without corruption ; a_ man must first ,feel this death, before he is born again.
The second step is, a sense of divine wrath; which begets in him fear. No sooner hath the man i sight and feeling of his sin, but then God's spirit, now called the spirit of bondage, presents to him the armory of God's flaming wrath and fiery indig7 nation ; this makes him to feel, as if he were pricked with the stroke of an arrow, or point of a sword, or sting of an adder, that he is a most accursed and damnable creature, justly deserving all the miseries of this life, and all the torments of hell in that life to come ; yea, this makes him tremble, and stand, and look, as if he were thoroughly frighted with the angry 'countenance of God Almighty. Would you view him in this case ? his conscience bath now awaked him out of his dead sleep, by the trumpet of the

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law ; his heart is now scorched with the secret sense of God's angry face ; his soul is now full sorely crushed under the most grievous burden of innumerable sins ; his thoughts are now full of fear and astonishment, as if no less than very hell and horror were ready to seize upon his body and soul. I say not what measure of this wrath is poured on all men, for I suppose some feel more and some less ; but I verily believe, some there are that (in these pangs of the new birth) have been scorched as it were, with the very flames of hell. And no wonder, for this is the time of fear : now it is that Satan strives busily to stifle the new man in the womb ; and therefore he that before diminished his sins, and made them appear little in his eyes, when he once sees the man, smitten down into the place of dragons, and covered with the shadow of death, then he puts into his mind his innumerable sins, and, that which immediately follows, the curse of the law, and the wrath of God, which he yet makes more grisly and fierce, with a purpose to plunge him into the abyss of horror and despair. By this means he persuaded Cain to cry out My iniquity is greater than can be forgiven, Gen. iv. 13.. Thus far the unregenerate goes with the man born again ; both have a sight of sin,.and sense of wrath, but he they part; for the man unregenerate either sinks under it? or labours to allay it with worldly comforts. But the man born again, seeks the right way to cure it, and at last, by the help of God's spirit, he passeth quite through it ; I mean through this hell upon earth, into the spiritual pleasures of the kingdom of grace, which is to be born again.
The third step is sorrow for sin, and this is more peculiar to God's child ; his heart grieves, his eye weeps; the way to God's kingdom is to cry like children coining into the Nvorld ; the way to be new born is to feel, throes as a woman labouring of child, and so is Christ formed in us. Can a man be pOnn again without bitterness of soul ? No, if ever

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die.come to a' sight of sin, and that God's sanctifying spirit work in him sorrow for sin, his soul will mourn. True it is, some infants are born with more pain, and some with less•: tut more:or Jess; it cannot be so little, but the man :that labours
,these pangs shall mourn.
The fourth step is, seeking rightly for comfort. He runs not to the world, or flesh, or devil, miserable comforters all ; but to scripture, to prqer, of to the ministry of •od's word; if he finds comfort in scriptures, he meets with it in the gospel and if it please God that theiftnan, now labouring in his pangs of the new birth, do but rightly settle his thoughts on the gospel of Christ, no doubt but 'thence he may suck the sweetest comforts tIpt ever were revealed to man. Or if he find comfort in prayer, to which he ever and anontepairs in every. stepOiten is it by Christ, in whose name he only approacheth to that throne of grace : no sooner had the king of ,Nive,vAt humbled himself, but his proclamation runs, Let man 4nd beast 'be' covered with sackcloth, and' cry rightily "unto God.--Who tau tell if God will /urn and repent, and turn away from his ,fiert!e anger, ghat we perish not?' And thus the man now wrestling with grievous terrors of conscience, who can tell, saith he, if God will turn away his fierce anger? Let me then cry mightily unto the Lord of heaven ; let me cry, and continue crying until the Lord of mercy look upon me ; and if for all this God give him .a repulse; for reasons best known to himself ; if at the first, second, third, fourth, or at many more times, he seem .to have cried in vain, at last he flies to the ministry of the word, and if he may have 'his will, he would hit upon the 'most soul-searching man amongst God's mess,e,u0,ers. At last he comes to God's minister, with a what shall I do, what must I do to be saved? Alas'-! now I feel the wounded conscience, the broken heart; the spiritual blindness, the captivity and por verty, of which often you have told me if .them •

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there be any instruction, direction or duty, whicri: may tend to my good, now direct me in God's fear,. and I will willingly follow it with my utmost endeavours.
And now„ and not 'till now, bath God's minister' a strong and .seasonable call to magnify the sufficiency of Christ's death and passion were the blood of Christ,. and promise of salvation proffered to an unwounded• conscience, what were it,. but like the-pouring of a most sovereign balsam upon a sound member of man ? It is the only, right everlasting method,. first to wound by the law„ and then to heal by the gospel ;, first to cause smart for sin, and then, to lay to a plaister of Christ's blood ; and therefore when the heart is broken, then. hath the man of God his warrant to bind it up again, then may he magnify God's mercy,. then may he set out to the heighth the beauty of Christ's passion and person, and thus by his high and holy art of comforting the afflicted, at last the child of God, prepared for his birth, is born again..
The fifth step is a clear, I. say ppt a general sight which he had before, but the clear sight of Christ laid open to the eye of faith ; no sooner is the-poor wounded soul informed thoroughly in the mystery and mercy of the gospel, but he then looks on his Saviour as the Jews. on the brazen serpent,. and seeing him lifted upon the cross,; he cannot but. see in him, ari= infinite• treasure of mercy and love,. a boundless and bottomless sea tender-heartedness and pity„ a whole heaven of sweetness, happiness, peace and. pleasures. After the spirit of bondage, enters- the spirit of adoption ; the terrors of the law lead him to the comforts of the gospel ;- his. sorrow for sin brings him to the clear light of his. Saviour; and then as a man in- 'death-pangs, that lifts up his eyes to heaven, whence cometh his help, so be in birth-pangs lifts up his eyes to Christ,. who must either help him, or he sinks under his sins.to the bottom of bell.. And this sight of Chrit.

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Jesus to an humbled sinner, together with t1io0 glorious privileges which he brings with him, is a most pleasant, ravishing,-, heavenly sight. Not all the curious sights on earth, nor all those glittering spangles in heaven, can possibly afford such plea- sure to the eye of man, as doth this one object ChriSt bleeding on the cross, to the soul of a sinner. Imagine you saw some malefactor led tó the place of execution ; if this matt should suddenly see his king running towards him with his pardon in his hand, what a sight would this be ? Thus it is with the man sorrowing for sin ;. whilst he is weeping his case, and confessing what a little step there •is between him and damnation, in a maze he looks upon Christ, whom he sees with a spear in his side, with thorns on his head, with nails in his feet, with a pardon in his hands, offering it to all .men, that will but receive it by faith. Oh ! here is a .sight indeed, able to revive the wickedest man upon earth, dead in sins and trespasses. And now there is hopes of the birth. We may call this the stirrings of God's child, or the first feelings of life, before he is born again.
The sixth step is, an hungering desire after Christ and his merits. 0 here is a thirst above all thirsts ! It breeds ardent desires, vehement longings, unutterable groans, mighty gaspings, just like the dry and thirsty ground, that gasps and cleaves, and opens for drops of rain. This is that violent affection that God puts into the hearts of those who seek him in sincerity and truth ; never was Ahab more sick for a Vineyard, nor Sisera for milk, nor Samson for water, than is a truly humbled soul after Christ ; ever thirsting and longing, that he may hide himself in that blood which his Saviour shed for him. I have read of a gracious woman, who labouring in these pangs, and longing after Christ JeSus, cried out, I have borne nine children with as great pain as other women, and yet I would with all my heart bear them all over again, yea; bear

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them all the days of my life, to be assured of lily part in Christ Jesus. One replying, doth not your heart desire and long after him ? Oh (said she) I have an husband and children, and many other comforts, I would give them all and all the good I shall ever see in this worlds or in the world to come, to have my poor thirsty soul refreshed with that precious blood of my Saviour. So eager and earnest is the heart of each man (parched with the angry countenance of God) after this blood of his ; 1 thirst, I faint, I languish, I long, (saith he) for one drop of mercy ; my spirit is melted in me into tears of blood ; my heart, because of sin, is so shaken and shivered ; my soul, because of sorrow, is so wasted and parched, that my thirst is insatiable, my bowels are hot within me after Christ. Stay : all these expressions are far short of those longings ; no man knoweth them, save he that receives them; save he that is born again.
The seventh step is, a relying on Christ a man no sooner considers those invitations of our Lord. and Saviour : If any man thirst, let him come unto me : Oh, every one that thirsteth, tome ye to the waters : come unto me all .ye that are weary and heavy laden. nut (resting himself on these blessed. promises) he throws himself into the merciful Mint of his crucified Lord. Come life, come death, come heaven, come hell, come what will, here will he stick for ever : Who (saith Paul) shall separate us from the love of Christ? Shall tribulation, or dis- tress, or persecution, or famine, or nakedness, or: peril, or sword P NO, Pam perSziaded (not these, nor more than these) neither death, nor life, nor angels, .nor principalities, nor powers; nor things present, nor things to come, nor heighth, nor depth, nor any other creature shall be able to separate us from the love of God,, which is in Christ Jesus our Lord, Rom. viii. 35, 38, 39. Thus it is with the man labouring in this birth : what? (saith he) doth Christ tall the heavy-laden ? Why, Lord, I am heavy-laden
2 tr

( 26 ) • _
With a weight, a mass of sin ; and if he may come that is called, Lord, I come, I tomes, and noiv come,, with thee will I build my tabernacle, with thee will I rest for ever, This affiance, dependences reliance; (or whatsoever else we call it) upon the merits of Christ, is the right justifying faith, whither if a man once come, there is but one degree more, trn,d he is then born again-.
The last and highest step is universal obedience to Christ. No sooner hath he cast • himself upon him, but he takes him (not only as‘a Saviour to redeem him from the miseries of sin,: hot) as an bus= band, a lord, a king to serve him, love him, honour him, and obey him : now will he take his yoke upon him,; now will he bear his cross, and follow him now will he walk in the holy path ; now will he associate himself to that sect that is every where spoken. against ; now will he oppose himself against all sin whatsoever ; now will he shake off his old companions, brethren in iniquity; new will he keep peace and a good conscience towards God and Man; now will he watch. over his secret sins, occasions of evil; now.will he direct his words. to the glorifying of God, and• to give grace to the hearers ; now will he conform all his actions to the 'sovereignty of grace ; now will he delight in the word, the ways, the saints, the services of God ; will sell all, all that he bath, even all his sins., to the last filthy rag of his beloved bosom-sin. And now old things are passed' away, behold all things are become new, 2 Cor. v. IT.. His heart,. his eyes his ear, his tongue, his understanding, his will, his memory, his conscience, his love, his hatred, his hope, his fear, his joy, his son row ; will you, any more ? His thoughts, his words, his actions, his affections, are all new ; this conversion is universal, this change is a thorough change ; now is Christ formed in him, now is he transformed into a new creature, he is made new ; Gad the Father accepts him for his Son, God the Son stamps upon him the image of his Father, but

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more immediately God the Holy Ghost bath thus moulded and fashioned him, as I have let you see him, and now he is born again, which except a man be, he (shall not) cannot see the kingdom' of God.
to here those steps that raise up man to the state
• of regeneration, a sight of sin, sense of misery, sorrow for sin, seeking for comfort, a sight of Christ, desire after Christ, relying on Christ, obedience to Christ. One word more before we have done.
You see how God brings Wong the man whorl he pprposetb to make. his ; and yet let no truly hum- bled sinner be discouraged if he observe not so distinctly the order of these steps, and especially in that degree as we have related; for if in substance and effect they have been wrought, if he have them in truth, (though perhaps not in this degree) I dam pronounce, that he is surely born again, It is one of our worthies bath said, " In our humiliations, and " other preparative dispogitions, we do not prescribe " precisely just such a measure and quantity, we do " not determine Rpremptorily upon sueh or such a " degree and.height, we leave that to the wisdom " of our great Master in heaven. But sure we are, " a man must have so much, and in that measure, " as thoroughly to bumble him, and then to bring " him to his !Saviour; he must be weary of all his
sins, and of satan's bondage wholly, willing to
pluL. out his right eye, and cut off his right " hand ; I mean to part with his beloved bosom" lusts' to sell all, and not to leave so. much as an " hoof behind : he must see his .dauber, and so " haste to the city of refuge ; he must bbe sensible " of his spiritual misery, that he may heartily thirst " for mercy ; he must find himself lost that Christ " may be all in all unto .him ; and after must fol﷓
low an hatred of all false and evil ways for the time to come, a thorough change of former cour﷓

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ses, company, conversation, and setting himself `c in the practice of sobriety, honesty, and holiness." And another speaks, "'that the •discovery of the " remedy as soon as the misery must needs prevent " a great part of the trouble, and make the distinct " effects on the soul to be with much more.difficulty " discerned : nay, the actings of the soul are so " quick, and oft so confused, that the distinct " orders of these workings may not be apprehended, " or remembered, And perhaps the joyful appre" hension of mercy may make the sense of misery " sooner forgotten." The sum is of every soul is required thus much : first, a truly penitent sight, sense, and hatred 'cif all sin. Secondly, a sincere and insatiable thirst after Jesus Christ, and his righteousness, both imputed and inherent. 'Thirdly, an unfeigned, and unreserved resolution of an universal new obedience for the time to come. If any man hlth had the experience of these affections and effects in his own soul, whatsoever the order, or whatsoever the measure be, he may go on comfortably in the holy faith.
Now then let me advise thee {whosoever thou alt that readest) to enter into thine own soul and examine thine own state, whether or no thou art yet born again ? Search and see, whether as yet the spirit of bondage bath wrought its effects in thee whether thou bast been enlightened, convinced, and terrified with a sensible apprehension, and particular acknowledgment of thy wretched estate ? Search and see, Whether as yet the spirit of adoption bath sealed thee for his own ; Whether (after thy heart being broken, thy spirit bruised, thy soul humbled, thy conscience wounded and awaked) thou bast had a sight of Christ, and bast thirsted after him, and bast followed his ways and commandments by an universal obedience ? If upon search thOu 'canst say (without self:deceit) that so it is with thee; then mayest thou bless God that ever thou wast born 5. certainly (I dare say it) thou

• ( 29 )
Art born again. But if not, if all I have spoken are very mysterious to thee, what shall I say ? If ever thou meanest to see the kingdom of God, strive, endeavour with all thy might to become truly regenerate. Thou mayest say perhaps it is not in -thy power ; who can command the spirit of the Lord, that bloweth where he listeth ? I answer, it is indeed the spirit, and not man, that regenerates or sanctifies : but I answer withal, the doctrine of the gospel is the ministration of the spirit, and wheresoever that is preached (as I preach it now to thee) there is the Holy Ghost present, and thither he comes to regenerate. If then as yet thou feelest not this mighty work of God in thee, and yet fain wouldst feel it : I shall lend thee two wings to bear thee, two hands to lead thee to the foot of the ladder, where if thou ascend these steps aforesaid, I dare certainly pronounce of thee, thou art born again.
The first wing is prayer, which first brings thee to God's throne, and then to the new birth ; Hos. xiv. 2. Take reith you words, and turn to the Lord; say unto him, take away all iniquity, and receive us graciously .—and then it follows, / will heal their backsliding, I will love them freely. The soul may object, I may say thus, and be no better ; but I answer, say it, though you be no better, because God bids you say it : say it, and say it again ; it may be he will come in when you say it. The soul may object again, how can I pray, and have not faith ? I answer, put thyself upon prayer, and who-knows but blessing and faith may come ; it Is the Lord that converts and heals, and saves ; and prayer is the means to produce this effect in thee : when we are required to pray, to repent and believe, we are not to seek strength in ourselves, but to search into the covenant, and turn the promise•into prayer. Therefore bow thy knees, and humbly, and heartily, frequently, fervently implore the influence of God's blessed spirit. • Wouldstlhou ask, and continue ask﷓

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ing, wouldst thou cry, and continue crying, them. could I assure thee of the promise which God bath made, and cannot deny, he that a.sketlz receiveth and he that seeketh .findeth, and to him quit knock. eth (by continuance and perseverance) it, shall be opened, Matt. vii, 8.
The second wing that bears thee to these steps of the new birth, is, constant hearing of the word ; thou must attend the gates of wisdom, and wait on her posts: thon must come to God's house, awj hearken to the ministry of the word : and thou shalt. see at one time or other God will remember thee in mercy : it is true, I know not when ; and there, fore I wish thee to miss no day to repair to God's house, lest the day of thy neglect might have been the day of thy conversion. Certain it is no man should expect God's blessing without his ordinances. iio eating of bread without ploughing and sowing, no recovering of health without eating and drinking_; so no blessing, no grace, no regeneration, without waiting upon God in his ways, and in his ordinanr, ces. Now then, as thou desirest heaven or (the way to heaven) to be born again, I beseech thee make high account of this ordinance of God, In preaching of the gospel, light, motion some power go out to all, which men resist ; and some are destroyed, not because they could not believe but because they resist, and will not obey, so die, vii, 51. Luke xiii. 34. Ezek. 11. Hos. xiii. 9. and yet I wish thee not only to hear it, but after thou hast heard it, consider of it, ponder on it; and Jay the threats and reproofs, the precepts and promises, unto thine own soul thus if thou hearest and ineditatest, I doubt not but God's . word will be a ward of power to thee, and (together with prayer) bring thee towards the new birth, whither except a man come, he cannot see the kingdom qi 'God.
To see, is all one as to enjoy : yet a man may _see that•which he doth not enjoy ; but without re﷓

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generation there is no sight, much less possession of the kingdom of God.
If by the kingdom of God is meant the kingdom of grace, (whereof our Saviour speaketh, the king- dom of God is within you, Luke xvii. 21.) see to what a privilege the new man bath attained ; alf the graces of God, all the fruits of the spirit are now poured into him. If you ask, what graces ? what fruits ? Paul tells you, Gal. v. 22. Lore,. Joy, Peace, Long-sufering, Gentleness, Goodness, .faith, Meekness, Temperance ; or wouldyou have us to contract them ? Paul doth it elsewhere, The' kingdom of God is,---7-Righteottsness. Peace, and Joy iii the Holy Ghost, Rom. xiv. 17.
First, righteousness. No sooner is a man born again, but he enters into the holy path, he de.thines all evil, -and stands at the sword's point with hit beloved sin ; or if ever any sin (through the violence of temptation) seize on him again, he is presently put again into the pangs of the new birth, and so renewing his sorrow, and repairing repentance, he becomes more resolute and watchful over all his ways. And as he abhors evil, so he cleaves to that which is good ; his faith, like the sun, sets all those heavenly stars in shining hope, and love, and zeal, and humility, and patience ; in a word, universal obedience, and fruitfulness in all good works : not one, but all good duties of the first and second table, begin to be natural and familiar to him.
Secondly, no sooner is a man righteous, but he
is at peace with man, at peace with God, at peace
with himself. He is at peace with man ; the wolf
shall dwell with the lamb, and the leopard with the﷓
aith the prophet Isaiah, chap. xi. 6. The
Fneaning is, that in the kingdom of Ch'rist, when a
man is called into the state of grace (howsoever by
nature he is a wolf, or a leopard, or a tot!, or a bear,
yet) he shall then lay aside his cruelty, and live
peaceably with all men. He is at peace with God,
he bath humbled himielf, and confessed his fault,

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grid cried for mercy, and cast himself upon 'Christ ) so that now God, by his word, bath spoken peace to his soul, by the mediation of Christ it is obtained, and by the testimony of the spirit he feels it within him. This is that peace which passeth, all understanding ; it made the angels sing peace upon-earth ; it makes his soul reply, my peace is in heaven. He is at peace with himself, 1 mean his sown conscience ; that which before stirred up the fire, that brought him to a sight of sin, and sense of divine wrath, that filled him with fearful terrors, reymorse and sorrow, is now quiet. Solomon calls it a continual feast, Prov. xv. 15. Who are, the, at, tendants, but the holy angels ? What is the cheers but joy in the Holy Ghost ? Who is the feast-maker, but God himself, and his good spirit dwelling in him ? Nor is this feast without music ) God's word, and his actions make a blessed harp mony, and he endeavours to continue it by keeping peace, and a good conscience towards God and man.
Thirdly, from this peace issueth joy in the Holy Ghost : no sooner is a man at peace with man, with God, with himself, but he is filled with joy that no man can take from him ; this joy I take to be those blessed stirrings of the heart, when the seal of remission of sins is first set unto the soul by the spirit of adoption. For thus it is, the soul having newly passed the pangs of the new birth, it is presently bathed in the blood of Christ, lulled in the bosom of God's mercies, secured by the spirit of its inheritance, and so ordinary follows a sea of comfort, a sensible taste of everlasting pleasures.
If by the kingdom of God is meant the kingdom of glory, see then what a privilege waits on the new man ; no sooner shall his breath and body 136 divorced, but his soul, mounted on the wings of angels, shall strait be carried above the starry firmament, there to inherit the kingdom of God, dryly called so, for 'tis a kingdom of God's own

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making, beautifying, and blessing ; a kingdom beseeming the glorious residence of the King of kings : but hue my discourse must give way to your meditation. In this fountain of pleasure, let the new-born christian bathe his soul ; for his it is, and he it is only that shall see it, enjoy it ; " except a man be born again, no man shall ever see the kingdom of God,"
Thus far of the privileges of the new birth : there waits on it faith, and righteousness, and peace, and joy in the Holy Ghost ; in a word, the kingdom of grace, and the kingdom of glory,
The Doctrine of Regeneration further
TheDccasion and Method of this Treatise.
Some there are, who hearing the new birth to be so necessary to salvation, but never feeling in themselves any such change, have desired further helps. 1 advised them in the former treatise to be frequent in prayer, ai.ct hearing of the word t but so we have done ( say they ) and yet we feel no conversion. It may be so, for not always the doing of them, but perseverance in them through Cbrist obtains the blessing. I shall, for their further satisfaction, give them a more particular method.
Two things necessary for them that would have part in the new birth, are, 1. To •get into it. 2. To be delivered of it.
1. The means to get into it, are 1. examination of themselves. 2. Confession of their sins. 3. Hearty prayer for the softening of their hearts. By whin are obtained the three first steps ; sight of sin, sense of divine wrath, sorrow for sin.
NO. 1. VOL. 1.

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2. The means to be delivered out, is by appncation of the' promises ; and these produce their several effects ; as, a sight of Christ ; a desire after Christ ; a relying on Christ ; and obedience to Christ.
The first Means to get into the New Birth.
1. The means to get into the new birth, is, first, examination : and the way to examine, is to set before men that crystal-glass' of the law for their light and rule : to this purpose I have here annexed a catalogue ; not that I can possibly enumerate all sins, but only the kinds ; and if herein I come short, yet conscience may hereby bring into their thoughts those others not mentioned.
Now then (whosoever thou art that beginnest this blessed work) examine thyself by this catalogue, but do it warily, and truly ; and where thou findest thyself guilty, either note it in this book, or transcribe it into some paper, that so they may be ready for thine eye when thou comest to confession.
In every commandment we must observe both the dutiesrequired., and sins forbidden, for both these are implied in every one of the commandments ; if in the first thou art guilty, thou must answer negatively ; if in the second, thou must answer affirmatively.
Now•then to proceed:
• Thou shalt have no other Gods but me.
Say, first, Hast thou ever took the true God in Christ to be thy God Secondly, Hast thou aboUnd﷓

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ed in those graces by which thou shouldst cleave unto God, as in knowledge and love, and fear, and joy, and trusting in God ? Thirdly, Hast thou observed God's mercies, and promises, and. works, and judgments upon thee, and (by a particular application) took special notice thereof ? Fourthly, Hast thou communicated with the godly, and joined thyself to God's people, and delighted chiefly in them.
Say, first, Hast thou not sometimes been guilty of blasphemy, or idolatry, or witchcraft, or atheism ? Secondly, hast thou not been guilty of pride, a sin flatly opposing God, and first committed by devils ? Thirdly, hast thou not inward reasonings that there is no God, or that he seeth not, or knoweth not, or that there is no profit in his service ? Fifthly, bast
thou not trusted in man, or feared man, or loved the world, and thereby alienated thy heart, from God Sixthly, hast thou not resorted to witches, or in the first place to physicians, and not to the living God ? Seventhly, hast thou not tempted God, and in the matters of God, been either cold, or luke-warm, ,or preposterobisly zealous ? Eighthly, bast thou not been careless to perform the inward duties of God's worship in sincerity and truth ? If in those thou hast transgressed, then bast thou broken this commandment:

Thou shalt not mak!? to thyselFany Graven
Say, ,first, Hast thou ever worshipped the true God purely according to his will ? Secondly, hast thou observed all those outward duties of his wor﷓
E 2

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ship, as prayer, and vows, and fasting, and medi. tation, and rest ? Thirdly; hast thou. repaired to God's house, observed family duties, received the preachers of the gospel ?
Say, first, hast thou not sometimes walked aftea the imaginations of thy own •heart, serving God out of custom ? Secondly, bast thou not committed idol-worship, conceiving of God in thy mind in the likeness of a creature ? Thirdly, hast thou not made , an image to liken God to k, or used any gesture of love and reverence to any such images ? Hast thou not been careless to worship God, • to call upon the Lord, to receive God's ministers, or to perform any other of the outward duties of God's worship ? If in any of these thou hast transgressed, then hast thou broken this commandments
Thou shalt not take the Name of the Lord thy God in vain.
Say, first, Hast thou been a constant learner, hearer, and cider of God's word and will ? Secondly, bast thou prayed with perseverance, understanding, and power of the spirit, without doubting or wavering ? Thirdly, hast thou come preparedly to the sacrament of the Lord's supper, and being come, bast thou discerned the Lord's body ? Fourthly, hast thou used all the titles and properties, and works, and ordinances of the Lord with knowledge, faith, reverence, joy and sincerity,
Say,' first, Hast thou not sometimes, in thy talk dishonoured the titles, attributes, religion, word,

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people of God, or any thing that bath in it the prirft of his holiness ? Secondly, hast thou not caused the name of religion, or people of God to be ill thought of by thy ill course of life ? Thirdly, hast thou not Fashly, or unpreparedly, or heedlessly, read the word, heard sermons, received the sacraments, or performed any other part of the worship of God ? Fourthly, hast thou not thought or spoken blasphemously, or contemptuously of God, or of any thing whatsoever pertaining to God ? If in any of these thou bast transgressed, then bast thou broken ' this commandment.
Remember thou keep Holy the Sabbath Day.
Say, first, Hast thou (according to the equity of this commandment,) ever observed the Lord's day, and other days and times set apart for God's service ? Secondly, hast thou always prepared thy heart, before thou wentest into the house of the Lord, by meditation of God's words and works, by examination and reformation of thy ways, by prayer, thanksgiving, and holy resolution to carry thyself as in God's presence, and to hear and obey whatsoever thou shouldst learn out Of the pure word of God ? Hast thou repaired to God's house in due time, and stayed the whole time of prayer, reading, preaching of the word, singing of psalms, receiving of the sacraments ? Hast thou performed private religious offices upon the Lord's day ; in private prayer and thanksgiving, in acknowledging thy offences to God, in reconciling thyself to those thou bast offended, or with whom thou art at variance ; in visiting the sick, comforting the afflicted, contributing to the necessity of the poor, instructing thy

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children and servants (and the rest of thy family) in the fear and nurture of the Lord ?
Say, first, Hast thou not sometimes spent the Lord's day in idleness, or in worldly business, in vanities, or in sin ? Secondly, hast thou not omitted public duties, or comest in too late, or wentest out too spon ? Thirdly, hast thou not employed thy cattle, or servants, or children, or any other, though thou workedst not thyself ? Hast thou not profaned the Lord's 'day by needless works, words, or thoughts about thy calliog, or about thy recreation? Hath not the strict observance of the duties of that day been tedious unto thee, saying in thine heart, when will the day be gone ? If in any of these thou hast transgressed, then hast thou broken this commandment.
Honour thy Father and thy Mother.
For the duties here required ; they are either in the family, common-wealth, or church.
First, for the family : Say, if thou art an husband : 1. Hast thou loved thy wife, and dealt with her according to knowledge, being honour to her as the weaker vessel, and as being heirs together of the grace of life, that your prayers were not hindered ? If thou art a wife : 2. Hast thou submitted to thine own husband, as unto the Lord in every thing ? 3. Hast thou put on the ornament of a meek and quiet spirit ? If thou art a parent : 4. Hast thou brought up thy children in the nurture and admonition of the Lord ? 5. Hast thou corrected them, yet not provoked them by immoderate correction ? 6. Hast thou provided for them in their callings, or outward estates ? If thou art a child : 7. Hast thou obeyed thy parents, and received correction with submis﷓

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sion and reverence ? 8. Hast thou relieved them in their wants ? 9. Hast thou observed their instructions, and covered their infirmities ? If thou art a master : 10. Hast thou entertained God's servants, and given unto thy servant that which is just 'and equal ? if thou art a servant : 11. Hast thou been obedient to thy master according to the flesh, with fear and trembling, in singleness of heart, as unto Christ ? Not answering again, nor purloining, but shewing all good fidelity.
Secondly, for the common-wealth ; if thou art a magistrate : 12. Hast thou executed just laws ?
15. Hast thou reformed others abuses, according to the power that is in thee ? If thou art a subject : 14. Hast thou obeyed the higher powers in all just commands ? 15. Hast thou been subject unto them, not only for wrath, but also for conscience sake.
Thirdly, for the church ; if thou art a minister :
16. Hast thou taught in season, and out of season ?
17. Hath thy light shined before men, that they might see thy good works ? If thou art an hearer :
18. Hast thou communicated to them that teach thee in all good things ? 19. Hast thou obeyed them, and prayed for them, and loved them, and followed them, considering the end of their conversation ?
And first, for the family : say, if thou art an husband : 1.. Hast thou not sometimes abused thy wife, or injured her in thought, word, or deed ? If thou art a wife : 2. Hast thou not been wasteful, or froward, or idle ? If thou art a parent : 3. Hast thou not been careless, especially of thy children's souls ? If thou art a child : 4. Hast thou not despised thy father's or mother's instructions ? 5. Hast thou not mocked them, or shamed them, or grieved them ? If thou art a master : 6. Hast thou not governed thy family negligently ? 7. Hast thou not with-held that which is just and equal in diet, wages, encourage﷓

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anent ? If thou art a servant : Hast thou not been idle and slothful? 9. Hast thou not served grudgingly, and not from the heart ?
Secondly, for the common-wealth : if thou art a magistrate ; 10. Host thou not been as a lion, or a bear, roaring and raging against the poor people ? 11. Hast thou not decreed unrighteous decrees ? tespecting the persons of the poor, or honouring the persons of the mighty ? If thou art a subject r 12. Hast thou not reviled the Gods, or cursed the rulers of thy people ? 13. Hast thou not disobeyed the higher powers, or denied tribute, or custom, or honour, or fear, to whom they are due ?
Thirdly, for the church : if thou art a minister 14. Host thou not been profane in thy life and con.versation ? 15. Hast thou not run before 'thou wast sent ? • Or being sent, bast thou not been negligent in the gift that is in thee -? 16. Hast thou . not caused God's people to err ? 17. Hast thou not committed Simony, or sought indirectly for the 'fleece, - not regardingthe flock ? 18. Hast thou not strength﷓
.. ened the hands of evil doers, in preaching peace to wicked men ? 19. Hast thou not given heed to fables (or 'to some unprofitable matter) rather than godly edifying which is in faith ? if thou art an hearer : 20. Hast thou not resisted the minister, and the word preached by him ? Whatsoever thou art, husband, or wife, or parent, or child, or master, or servant, or magistrate, or subject, or minister, or hearer, if any of these thou hast transgressed, then hag thou broken this commandment.
Thou shalt do no Murder.
Say, first, Hast thou ever desired and studied by all lawful means, to preserve thine own person, and the person of thy'neighbour.?

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Say, first, hast thou not sometimes envied others ? Secondly, bast thou not offended others in words, by censuring, or reviling, or rendering evil for evil, or railing for railing? Thirdly, bast thou not offended others in deeds, plotting against the just, or doing evil to any man ? Fourthly, bast thou not been angry with thy brother without cause, or continued long in anger ? Fifthly, hast thou not rejoiced at others fall ? or wished a curse to their souls ? Sixthly, hest thou not done evil to thyself, by inordinate fretting; or grieving, or drinking, or saying in thy 'passions, would to God I were dead ? Seventhly, bast thou not been a sower of discord; or some way or other, an occasion of the discomfort, or of the death of thy neighbotir ?• If in any of these thou halt transgressed, thou hast then. broken this commandment. .
Thou shalt mat conntit Adultery.
Say, hast thou ever kept thyself pure in soul and body, both towards thyself and others.
Say, bast thou not sometimes been defiled with whoredom, adultery, polygamy, or self-pollution ? Secondly, bast thou not offended in the= occasions of uncleanness, as in idleness, gluttony,, drunkenness, wanton company, or gay attire ? Thirdly, halt thou not sinned in thy senses, or gestures, or words? Fourthly, hast thou not harboured in thy heart impure thoughts, inordinate affections ? Fifthly, bast thou. not behaved_ thyself. immodestly, using some manner of dalliance and: wantonness ? 11 in any of tbeie thou bast transgressed; then. bask thou broken this commandment,. .
NO. 1. VOL. I.

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Thou shalt not Steal.
Say, hast thou by all good means, furthered the outward. estate of thyself and of thy neighbour-.
Say, first, Hast thou not sometimesgot thy living by an unlawful ? Secondly, host thou not impoverished thyself by idleness, or unnecessary expences ? Thirdly, hast thou not with-held front thyself, or others, that which should have been ex.- pended ? Fourthly, hast thou not gotten, or kept thy neighbour's goods by falshood or force, and made no restitution ? Fifthly, hast thou not stoleit by usury, or oppression, or fraud in buying or selling ? Sixthly, hast thou not robbed God of his tithes and offering5 ? Seventhly, hast thou not some way or other impaired thy neighbour's estate ? If is any of these thou hast trangressed, then bast thou broken this commandment_ -
X. SINS AGAINST THE NINTH COMMANDMENT. Thou shalt not bear False Witness.
Say, Hast thou ever by all means sought to maintain thy awn and thy neighbour's good name, according to truth and a good conscience ?.
Say, first, Hast thou not sometimes loved (or made) a lye ? Secondly, hast thou not raised a false report ? Thirdly, halt thou not censured or judged others ? Fourthly, bast thou aot flattered thyself

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:and others, saving unto the wicked,, thou at righteous ? Fifthly, hast thou not condemned some without witness, or forbom to witness for others wh& thou knewest the truth ? Sixthly, hast thou not been uncharitably suspicious or a despiser of thy neighbour ? Seventhly, bast thou not told a lie, whether jestingly, or officiously, or perniciously ? If in any of these thou hast transgressed, then hast thou broken this commandment.
Thou shalt not Covet. •
Say, first, Hast thou ever been truly contented with thy own outward condition ? Secondly, hast thou' rejoiced at others good, and loved thy neighbour as thyself
Say, first, Hast thou not sometimes conceived evil thoughts in thy heart? Secondly, hast thou not been discontented with thy own condition ? Hast thou not coveted after something or other that was thy neighbour's ? If in any of these thou bast transgressed, then bast thou broken this commandment.

The second geans to get into the New Birth:
After examination, (which may serve thee for one day's work or two) the next duty is confession. Take a catalogue of those sins which thou hast noted, and spread thy catalogue before the Lord ; there read thou. seriously, and particularly, saying,

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0 Lead, I confess I have committed this sin, and the other sin (as they are before thee in order) of all these sins I am guilty, especially of those sins wherein I delighted, my darlings, my bosom-ens, (take notice of them and confess them again) of all these sins I am guilty ; and now, 0 Lord, standing, as it were, at the bar of thy tribunal, I arraign myself, and. accuse myself, and judge myself worthy of the utmost of thy wrath and indignation: for one sin thou castedst Adam out of paradise, for one sin thou castedst the angels out of heaven, and what then shall, become of me, that have committed a world of sins ?—(Hcre pause a while, and meditate" on thy unworthiness) 0 that I should be so foolish, so brutish, so mad, to commit these sins, these manifold sins ! 0 that by these sits I should break so holy a law, proralo so good and peat a majesty ! What should 4, do, but camenibetiing my, evil ways, even loath. myself in my own sight (yea abhor myself in dust and ashes) for my iniquities and my abaci+ nations ? For conclusion, thou mayest imitate the publican, who not daring to lift up his eyes, smote his tamest.: so.:do thou, 'and say with 14ini; Coil! be istereffut to nie er.iinner:

.0-IAP IV.
The third Means to g-et into the New Birth.
After confession (which may well serve thee for another day's work) seek for true sorrow and mourning for thy sins seek thou must, and never leave seeking, 'till thou feel thy heart melt within thee. To dusse read some tracts of death, of judg- ment, of hellsof Christ's, pasSion, of the joys of hea• sten ; last of all (and I take it best of all) resolve to set every day some time apart to beg it of the Lord : and at the titae appointed fall down on thy

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knees, spread thy catalogue, confess, accuse, judge, condemn thyself again ; which done, beg of the Lord- to give thee that soft heart he promised, Ezek. xxxvi. 26. A new heart will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. Say then' to thyself, is this the Lord's promise ? 0 Lord perform it to my heart ; take away my stony heart, and give me an heart of flesh, a new heart, a new spirit„.tkc.— (Here make thine own prayer.: be not careful of words, only let the words be the true voice of thy heart.) Pray, and call and cry with vehemency and fervency not to be uttered. When thou hast done, if the Lord do not yet hear thee, pray main the next day, anti the next day, yea, put on this resolution, that thou wilt .never . leave praying till the Lord hear thee in mercy, 'tilt he make thee to feel thy heatt melt within thee, yea, if it may be) 'till thou seest thy tears trickling down thy cheeks, because , of thy effenbes. The Lord will, perhaps, hear thee at the first time, or at the' second tithe, or if he do not, be not discouraged, God • bath his times ;. God speaketh once and twice, and a man perceiveth not ; happy he who relenteth at last : give, it not over, ,persist thou, thy suit is just, and hnportnftity
2, The first Reason for this Sorrow.
This must be done ; first, because g‘ without pangs no birth : the pangs of a penitent man are as the pangs of a woman : Now as there can be no birth -without pains of travail going before, so neither true repentance without some terrors of the laW, and straits of conscience. Fe have not received Ike spirit of bondage again to fear, saith the apostle to the Romans ; to sheer us they once did receive it. When ? but in the very first preparation to con-Teri= ; then it was that the spirit of God in the

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law did so bear witness unto them of their bon. ,dage, that it made them to fear. And certainly thus it is with every man in his first conversion ; his contrition must be vehement, bruising, breaking, renting the heart, and feeling the throes (as a woman labouring of child) •before there can be a new Birth.
3. The second Reason for this Sorrow.
Again, without contrition, no Christ ; therefore k was that John Baptist (saith Chrysostom) " first thoroughly flighted the minds of his hearers with Cie terror of judgment, and expectation of torment, and when he had thus taken down the stubbornness, then at length he makes mention of Christ." Ger? fah*, the first thing that draws to Christ, is ,to consider our miserable estate without him ; no man will come to Christ except he be hungry; no man will take'Christ's yoke upon him, 'till he come to know the weight of Satan's yoke ; to this end there. fore must every man be broken with lashes of con. science, that so despairing of himself he may fly unto Chirst.
The third Reason for this Sorrow,
Again, without hearty sorrow, no spiritual corn. fort. We must first be humbled before the Lord, and then he will lift us up. God pours not the oil of his mercy save into a broken vessel.; God never comforts thoronghly, save where he finds humiliation and repentance fps sin, ".The word of God (saith " one) bath three degrees of operation in the hearts " of his chosen ; first, it falleth to men's ears as. the 40' sound of many waters, a mighty, a great,. and " confused sound, and which commonly bringeth " neither terror nor joy, but a wondering and ac" knowledgment of a strange force; this is that

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" wilich many felt, Clearing Christ, when they *ere
" astonished at his doctrine. The next effect is the ":voice of thunder, which bringeth not only wonder, " but fear also ; not only filleth the ears with sound, " and the heart with astonishment, but moreover " shaketh and terrifieth the conscience. The third " effect is the sound of harping, while the " word not only ravisheth with admiration, and " striketh the conscience with terror; but also lastly, " filleth it with sweet peace and joy. Now albeit " the two first degrees may be without the last, yet " none feel the last, who have not in some degree " felt both the first." He saith true, in some degree, though commonly the deeper the sense of misery, the sweeter is the sense of mercy.
The Means to be delivered out of the Pangs of the
New Birth.
1. And now if (by God's blessing) thou feelest this sorrow and melting of heart, the next thing thou must do, is to seek for the remedy, which remedy consists of these ingredients : first,1 a sight of Christ. Secondly, a desire after Christ. Thirdly, a relying on Christ. Fourthly, an obedience to Christ. Fifthly, a comfort in Christ sought for and obtained. Thou wilt say, these ingredients are pearls indeed, but how should I obtain them ? answer, by application of the promises ; and since every ingredient bath its particular promises, I shall let thee see them in order, only do thou apply them thyself : some inay object, I dare not look to the promise, I cannot believe ; If I could believe, then
could expect good from the promise.—I answer, -thou shalt never believe upon these terms ; thou must not first have faith, then go to the promise, and from thence receive power to believe. 0 then

go to the protnise, and expect faith from thence.; this is the rule, " I must not bring faith to the " promise, but to. receive faith from it, and there, " fore there will I hang, and wait 'tilt the Lord " please to work it."
g. The promises procuring a Sight of Christ.
The first step that brings comfort to thy heavy soul) is the sight of Christ: and to procure this sigh4 thou hast these promises
Matt L 2 h rhos shalt call his name Jesus, for he shall save hit people from their
John i.. 29. Behold the Lambe God which taketk away the sins of the world.
John iii. 16. God so loved the world, that he gave ids only begotten Son, to the end that all that- believe in him should not perish, but have life everlasting.
Rom. iii. 25. God hath set forth Christ Jesus to be a reconciliation through faith in his blood.
1 Cor. SO, Christ Jesus of God is made unto us wisdom, and righteousness, a'nd tanaffication, and redemption.
Tim. This is a true saying, and by al,
*nen worthy to be received, that Christ Jesus came into the world to save sinners.
John ii. 1,, 2. if any sin, we have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation fox our sins, and not for us only,. but also fox the sins of the whole world.
All these tell thee, that as thou art a sinner, so thou bast a Saviour 5 only do .thou,apply. them,. and certainly they will help thee in the first step of thi$ remedy, to wit, the sight_ of Christ.

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3. The promises procuring a Desire after Christ.

. Thou mayest say, I see Christ, and I see that his person-, and death, and blood-shed. are precious arid saving ; but hOw may I make. hini :mine? How may 1 know that. he is my Saviour? I answer, thou must hunger and thirst after him ; this deiire is the second step : and to provoke (thee to this duty, consider these promises :. . . .
Isai'. lv. 1. Ho, every one that Wrsteth, come
to the waters, and he that hath no money, come ge, buy and eat ; yea come, buy wine and milk without money, and without price.
John vii. 37, 38. In the last day, that great day of the feast, Jesus stood and cried, saying, 3f any man thirst, let him come unto me and drink ; he that believeth on pie, as tke scripture hath said, out of his telly shall flow rivers of living water.
Rev. xxii. 17. Let him that is athirst come, and whosoever will, let him take the water of life freely.
These may provoke thee to thirst after Christ, that sovereign fountain, opened to the house of David, and to the inhabitants of Jerusalem for sin, and far uncleanness.
4. The promises procuring a Relying on Christ.
Yet thou mayest say, I thirst indeed, but I dare not drink ; I desire) but I dare not come near, to lay hold on. Christ : I am a most vile, unworthy wretch, and my sins are of .a scarlet die : true it is, for thee to pretend part in Christ, wallowing yet in thy sins ; for thee to believe that Christ is thy righteousness, purposing to go on in any one known sin, were a most cursed, horrible presumption indeed ; but were all sin is a burthen, there a man
kw. 2. vat, 1. G

may be bold. A man may ? Yes, he must ; if thou groanest under•sin, ;f thou longest after Christ, apply these promises, -and-they will force thee to lay hold upon the rock, to take Christ for thine own,. to throw thy sinful soul upon the bleeding wounds of Jesus, and to cast thyself with confidence into the bosom of his
Mptt...xii. 28. Conic unto me alt ye the labour and are heavy laden, and 1 will give you rest.
Isai. iv. I. Ho, every one that thirsteth, come ye to the rvaters, and he that hath no money, come ye, buy and eat, yea come, buy wine and milk without money, and without price. And lest thou say, I am so far from bringing any thing in my hand, that I bring a world of wickedness in my heart, and my sins, I fear, will hinder my acceptation ; no, satth fie
Isai. Iv. 7. Let the wicked forsake his way, and the unrighteous nzan his thoughts, [and this is thy desire, thy case] and let him return unto the Lord, and he will have mercy upon him, and to our God,. for he will abundantly pardon. If all this will not do without a more solemn invitation, see how the Lord .of heaven sends forth his ambassadors to in-treat thee to come in.:﷓
2 Cot. v. 20. Now then we are ambassadors for Christ, as. though God did beseech you by us ; we pray you in Christ's stead be ye reconciled unto God. Or if he cannot woo thee, lo, he commands • thee :—
• 1 John iii. -23. And this is the commandment, that we should believe on the name of his Son Jesus Christ. Or yet to drive thee to Christ, he not only command's, but threatens :—
Heb. iii. 18. •21n4 to whom sware he that they should not enter into his rest, but to them that believed not,

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'flow is it possible, but that all, or some of these, should bring in every broken heart to believe, and every one that is weary of his sins, to rely upon the Lord of life for everlasting welfare.
.5. The Promises procuring Obedience to Christ
· .0.047,.
And yet thou mayest say, I have castmyself on Christ; is this all i must do ?. No, there is yet another step ; he is not onlyto. be,thy Saviour, but thy husband ; thou must love. him, and serve him, and honour him,' and obey him; thou limit endeavour not only for pardon of sin, and salvation. from hell, but for purity, obedience, ability to do or suffer any thing for Christ. And to provoke thee to this duty, consider these texts.
Jer. xxxi. 33. This shaille the covenant that I will make with,the house of Israel : after those days saith the Lord, I will put my law into their inward parts, and write it in their hearts, and I will be their God, and they .shall be my people.
Matt. vii. 21. Not. every one that saith Lord, Lord, shall enter into, tie. kingdom ,of heaven, but he that do,th the will .of ,the Father which Is in heaven:
Matt. xi. 29. Take. my yoke upon you, and leant of me, .for. I am meek and lowly in heart, and ye shall find rest unto your souls.
Matt. xvi. 24:If any man winfollow me, let hint take up' his cross and foltoyf me. •
2 Cor. v: is.. He died for all, that they which. live, should not henctfortlt live unto azemselves,.but. unto him which died for them.
1 John i. 6, 7. If we Say • we have fellowship' pith him, and walk in darkness, we lie and do not Ike truth. But Y. we walk in the light, as he is

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in the light, we have fellowship one with another and the blood of Jesus .Christhis Son; eleanseth us from all sin.
I John ii. 5, 6. He. that keepeth his word, in him verily is the love of God pelfected: hereby know we that we are in him. He that suith, he abideth in' him, ought himself also to walk, even as he walked.
· 1. John.iii. 6, .9.. 0, however abideth in him sinneth born of* God, doth not
commit sin,. for his. seed remaineth in him, and he cannot sin because he is bord of God: •
All .0iese may invite thee to enter into the holy
And io.fight under Christ's banner against the

world; the flesh; and the devil, Unto thy life's end.
:1) I ECT ION S,
to a Man in the Act of
IrOt ileku *tat.
The. Occasion of this ,Trthaie.

Hitherto have given the doctrine of the new birth; yet one thing is wanting;, to wit, the praotice of some saint in this one necessary thing ; and what man hath ''-writ-rnoro on this. subject, than . T. Hooker ? ThirefOre .• i thought fit, not only to contract his books'in this appendix ; but also, to set before you those • pathetic expressions of his soul-pangs in Abe new birth, as matter for your imitation.

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The Soul's Preparation.
-11111 efore the soul can share in Christ's .merits (to Speak in the author's language, without any alteration) two things are required.
1. A preparation to receive Christ.
2. An implantation of the soul into Christ.
That there must be a preparation, is the , first ground we lay ; and herein observe we, the matter, the manner, and the means of this preparation.
1. For matter : the soul of a sinner must be prepared for Christ, before he can entertain him. When kings go to any place, they send (to make readiness) their harbingers before them • if Christ (the King of saints) come into a soul, ;here must be a preparation before he enter : and good reason, for he is not a mere man, an ordinary person, but a King, a King of glory.
2. 'The manner of this preparatiOn consists in, these three passages : first, the soul breaks that league which formerly it had with corruptions : Secondly, the soul is willing to give way to Christ Jesus, and to let him overthrow whatsoever shall oppose him : thirdly, the soul is content that God should rule all, not only the eye, or hand, or tongue, or heart, but the whole man ; it opens all the gates and desires Christ to come, and take all the keys of the house upon him.
3. The means of this preparation is the powerful ministry, which God bath appointed for this work ; and it is discovered in three particulars : first, in a particular application of the truth to the souls of men. Secondly, in a confirmation of the truth by soundness of argument, and plain evidence of scriptures. Thirdly, in a kind of spiritual heat in the heart and affections of the minister, answerable to that which he communicates to the people.

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If any soul that hath enjoyed these means any, while, is not yet fitted and .prepared, it is a fearful sign ; the state of that soul is extremely dangerous. Go home then (if there be any such) and plead, saying, " Lord, why am I not yet humbled and " prepared ? Will exhortations never prevail with " me ?. Will terrors and reproofs never break my " heart into pieces.? I have heard sermons that " would have shaken the very stones ; the fire of " hell }lath flashed in my face; and if any thing can " do me any good, why not these exhortations, ad" monitions and reproofs ?" The Lord turn the heart of such a poor sinner, that he may lay hold on mercy in due time.
The general Circumstances of Preparation on
God's Part.
1. In this preparation two things are considerable,
the general circumstances, and the substantial parts,
The general circumstances are, some on God's 4Part, some on man's part.
On God's part they are these. 1. The offer of Christ and grace. 2. The condition of this offer. 3. The easiness of this condition.
• On man's part, two things are considerable : 1. That corruption doth oppose this grace. 2. That God will remove this corruption.
The first general circumstance of the soul's preparation, is on God's part ; wherein is the offer of Christ Jesus, the condition of this offer, and the easiness of this offer. We may have all in this one comparison : as with a malefactor convicted of high treason, if (after the discovery of all passages) the king make a proclamation, that upon the surceasing Of his enterprizes, he shall be pardoned ; nay, if the king shall send message after message, to tell

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him, that would he yet lay down his arms, and take a pardon, he shall be graciously accepted : if this traitor now should rather fling away his pardon than his weapons, then should the king raise an army and overcome him, and take him, and execute him without any mercy, I appeal to your own consciences, is he not justly rewarded ? Why, this is the condition of every poor soul under heaven ; we are all rebels and traitors • and yet after all our pride and stubbornness, the Lord is pleased to proclaim mercy still to every one that will receive it : " All " you that have dishonoured my name, all you that " have profaned my sabbaths, and contemned my " ordinances, all you cursed wretches come ; come " who will, and take pardon ;" therein is the offer : only let them lay aside all their weapons; is the conditions, and then have Christ for te taking ; therein is the easiness of the condition.
Blessed God (may every soul say) if I will not do this for Christ, I will do nothing : had the Lord required a greater matter of me to have attained salvation ; had he required thousands of rams, and ten thousand rivers of oil ; had he required the first-burn of my body for the sins of my soul ; one drop of mercy at the last gasp would have quit all this -lb cost : but what goodness is this, that the Lord should require nothing of rne, but to lay down my weapons, and to receive Christ offered ?
Lo, the Lord bath this day sent from heaven, and offered salvation unto you sons of men ; the Lord Jesus is become a suitor to you, and I am Christ's spokesman. Shall the Lord and his messengers thus woo and intreat ? And will any yet stand out against God, and say, " I will none of Christ, 1 will try it out to the last ?" 0 then, if the great God of heaven and earth shall come with ten thousand thousand of judgments, and execute them upon that man ? If he shall bring a whole legion of devils, and say, " Take him devils, and torment him in " hell for ever ; because he would not have mercy

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6 when it was offered, he shall not have mercy." If God should thus deal with that man,- the Lord should be just in so doing.
II. The general circumstances of the preparation on man's part.
- The second general circumstance of the soul's preparation, is on man's part ; and herein is obL servable
I. That corruption opposeth grace.
2. That God will remove this corruption.
The first is clear, 1 Cor. ii. 14. The natural man receiveth not the things of the spirit of God, neither can he know them Give us a man in the state of nature, and though all the ministers under heaven should preach mercy unto him ; though all the angels in heaven should exhort and entreat him ; though all glory and happiness were laid before him, and he were wished only to believe and take it, and it should be his for ever; yet in his natural condition he could have no power to receive so bless sed an offer ; howsoever, this hinders not but he is to wait upon God in the means, And then—
Secondly, God may remove this corruption, which he himself cannot do : herein observe we, first, the author, and secondly, the time of this grace.
First, the author is God : I will take away their. stony heart, (saith God) and give them an heart of flesh :" the taking away of the indisposition of the soul to any duty, and the fitting and disposing it to perform any spiritual service, is the alone Work of God.
Quiet then thy soul ; thou mayest say, " I have an hard heart, and it will receive no good, the word prevails not, the sacraments have no power over me ; all the means and cost, and charges that God bath bestowed upon me is lost, and my heart is not yet humbled, my corruptions are not yet weakened :" but in this be thou comforted, though means cannot do it, yet the Lord can do it ; there is nothing difficult to him.

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to then exhorted, you that have stony, hearts, to have recourse unto this great, God of heaven. You wives, that have husbands with stony hearts, and you parents that have children with stony hearts, tell them, you have heard this day of a physician that will cure them, and exhort them to repair unto him.-
Secondly, the time of this grace, is either in re: gard of the: means, or the men.,
1. In regard of the means ; and that is, when the sons of men have the gospel shining in their faces; if ever God work upon their hearts, it will be then. .
This should teach us how thankful we ought to be unto the Lord, that enjoy these liberties in, the land of the living. That a man was born in such a time, in such a place, wherein the way of life and salvation is so fully, so plainly, and so powerfully made known, that the sun of the gospel shines fUll in his face, and is not yet set : 0 how thankful should he be !
And for those that neglect the means of their salvation, how should we pity them ? Methinks I see a poor creature, that slighted mercy and sal, vation when it was offered him, lying upon his death-bed, light is departing from his eyes, and his soul is departing from his body ; methinks I hear such a man say at his last gasp,' " The day is gone, the gate is shut, and now it is too late to enter :" And thus the soul departs from his body, the body to the grave, and the soul to hell. Oh ! what bitter lamentations will that soul make in hell. "'Oh the golden time that I have seen, and not regarded ! Oh ! the gracious opportunities of salvation that my eyes have beheld, and yet I neglected I Oh ! the mercy, and grace, and goodness of God, that have been offered unto me ! All these I have contemned, and trampled under my feet, and therefore now 'must I be tormented with the devil and his angels. from • everlasting to everlasting." Now the • Lord
NO. 2. voL. 1.,

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eve us heatta to take notice of these things f If I
were rujt# breathing out my last breath, I vvoultt •'
treathe out this legacy to all surviving christigns,
This is the accepted time; this is the day of saltation.
2: In regard of the men, on whom God works ; that is to say, on some in their tender age, on some in their ripe age, on some in their old age.. But however* the Lord cloth at several times convert Several of "his servants, yet most, and most usually, before their old age.
0 let this .provoke us, that while the sower is in prime, we would use all means for our good ; let ni now in the summer of onr days, imprcive selves in good works, so that when the harvest comes, we may be gathered into God's barn: Oh r would we be exhorted to take the beSt time and opportunity of salvation ; then might we reteive the fruits of our labours, the salvation of our souls.
The Substantia4 Parts e Preparation art • Gad's Part.
Hitherto of the general circumstances of the sours tireparing. for Christ. The substantial parts of this preparation are generally two : the dispensation of God's work ori the soul, and the disposition of the soul by God's work.
The dispensation of God's work discovers itself in drawing the soul, from sin, to himself. .
But because these two are made up by one action and motion, we shall therefore handle them toge- ther: and the ,sum is this, that God by an holy kind of violence (which is called drawing, John vi.. 44.)

- •
efOth pluck:Mr toe 'from those sins "that'harbour
it tinto. 1kim. eii. wherein we may ,consider two things.:
1. What the-nature of this drawing is,
'. The moans whereby God draws.
First, for the nature of this 41rawing, it is of a double kind.:
There is a moral .drawing, when by 'ease= Iprapounded, and good things oared to The understanding and will, a inan.icomes to have mind enlightened, and his will moved : thus was it with Paul, when he was court,r.ained by Lydia _to, ahide in her house, Acts xvi. 15. 2. There is a physical -drawing, when .the, Lord is pleased to put a new power !into. the soul of a sinner, and withal to tarry the will to ,the.object proii•ounded ; when the Lord -mot only offers good things to.the soul, but enables the soul to lay hold upon the things offered : and -thus the Lord draws a sinner from sin unto.himself.
Secondly, for the means whereby be draws, they are these four:
First, the Lord lets in a light into .the soul of a poor sinner, and discovers unto him that .he is in a wrong way': this the soul marvels at, because -usually it comes on asodden, the sinner perceiving Pothing less.
Secondly, though man would defeat the
power of this light, yet God still follows it with forcible arguments, and draws with the' cord of his mercy 5 I taught Ephraim to go, (saithyGod) taking him by the arms ; I drew them :by the cords of love, and with •the bonds of a man.. This love is made op of four. cords.-
The Lord reveals himself to .be ready to receive, and willing and easy to fntertain sinners when .they come to birn Let the wicked (saith the prophet) forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord,' and he will have mercy upon him, and to our God, for he will abundantly pardon :' the word_ in. the origina

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is, Hi will multiply pardons: Hast thou multiplied • rebellions P The Lord will also multiply •ardons.: the bowels of compassion are still open, and the arms of mercy are still spread abroad ; his pardons . are multiplied ; there is yet mercy for thee also, and for a'thbusand thousand more.
2. The Lord is not only ready to forgive when men come to him, but that they may come, he alsO calls.andtcommands " 0 but niay I, (saith
poir "limier) shalt I, dare I go unto the Lord 1" God fovmercy ? May Ube so bold to press in for ." Savo& lit the hands of the, Lord ? I have been' a ‘",grievous• 'sinner; and have • heaped abothinatiou '.."-upon abomination.; I am afraid therefore to ap﷓
Iproach near unto the. Lord's presence."*. Is it•so'? ..hear what: the .Lord saith, come unto me ye rebel;
lions: peryile,I:and,1:will heat your rebellions..- You idkat never:prayed; 'never came to hear,' aibrebelt, tiorne. Unit) Mut and thenthe,people answer, " Be-;hold; wa Mme unto. thee 'for thou. art our God." This is great encouragement to a poor sinner ; he •begins nbw 'to Wonder;, and say, "' Lord, ..shall all
Sitis;b• pardoned.'? :Shall all my aborninationS :,".be forgiveirilt •1 that slighted. so; many mercies,
committed..go many follies, shall I be enter-,
tamed ?" " Yes (saith the Lord) come unto me, ,ritid'Ilion shalt be :forgiven. Conk ; I command you come:".. ; • - : • ,• •
- 3. The Lord cloth not only command a poor sin' ner to come,' but when 'he says, " There is mercy with God, but not for me :" The Lord follciweth . him still, .and sends another cord after' him,• that
it be possible, he may win him; and woo him to receive mercy. If command therefore prevail not, he entreats and beseeches him to. come and receive mercy';'and this (methinks) should move the hardest heart under. heaven " We. (saith the apostle) are a mbassadors• from Christ, Zs. tho' Gods did beseech you by us; we pray you in Christ's stead, be 'ye reconciled unto Cod ;. rather than you should go away from

Christ, even mercy itself will come and kneel dowp before you, and beseech you, and intreat you, " for " the Lord Jesus's sake, to pity your poor souls, and " receive pardon for your sins A sinner is not able to comprehend this, but he begins to be at a stand: " What, that the Lord should beseech him ! Oh !
that thou wouldst receive pardon for thy sins, " and be blessed for ever ! Good Lord ! (saith the
soul) is this possible, that the great King of hea-. " ven should come and beseech such a traitor, such " a rebel as I am, to take pardon ? That a king " on earth should proclaim a pardon to some noto" rious traitor, this were much ' • but that the king f` of heaven should lay down his.crown, and be," seech him (on his knees as it were) to take mercy ; "this is a thing beyond all expectation : What, " shall heaven stoop to earth ? Shall majesty stoop " to misery ? Shall the great God of heaven and ." earth, that might. have condemned my soul, and " if I had perished and been damned, might have ," took glory by my destruction,—Is it possible that " this God should not only entertain me when I " come, and command me to come, but intreat and " beseech me to come and receive mercy from him ? c` Oh ! the depth of the incomprehensible love of " God V! imagine you saw God the Father intreating you, and God the. Son beseeching you, as he doth this day, " Come now, and forsake your sins, " and take mercy, which is prepared for you, and " shall be bestowed upon you :" Would not this make a soul think thus, with itself, " What, for a " rebel.? Not only to have mercy offered, but to be " intreated to receive mercy ; it were pity (if I " will not take it) but J should go to hell, and be " damned for ever," The Lord he complains, " Why will ye die ? As I live, saith the Lord, I de" sire not the death of a sinner : turn ye, turn ye, " why will ye die ?" " Mercy is offered ye, the Lord " Jesus reacheth out his hand to you:" Fain would be pluck the drunkard out of thp ale-house, and the

(,Ola ) .
jadulterer from his whore ; Oh ! if you break this cord, 'I know not what to say to you ; -this is Ale to break. mountains in pieces, Shake, 0 m,ointaini, (saith the 'prophet - why.? Because God bath redeemed Jacob the redemption of Jacob was enough to break a. mountain ; Jet his mercy break our hearts.; it is God that begs, the blessing is our own.
If yet all this prevail nothing at all, the Lord will then wait,- and stay in long patience and suffering, to see if at- any time a sinner will turn unto
· him. Our Saviour follows poor sinners from ale' house ,to ale-house, and says, :cc I beseech' you, ." drunkards, take mercy, and' have your sins Tar" doned The Lord (as we, may say) wearieth
himself -with waiting one-day after another, and one week after another : iff It may be (saith Christ) this " wee,k, this sabbath, this sermon a sinner will turn " unto me : what, will it never be ?" Are you not
· ashamed (my friends) that the .Lord Jesus should thus wait your leisure, and,fcillovi you from house to house, and from place to places nay, that Christ should every morning appear to your understand-lug, and every night come to your bedside, saying: " Let this be the last night of sinning, and the next " day the first day of repentance Oh ! when will " you be humbled ? When will you ,receive mercy, " that it may go well with 'you, and with yours for " ever ?" If none of the other will move you, yet for liame let this cord draw you to the Lord : hear his pangs, Oh ! Jerusalem, wilt thou not be made clean? Oh t when will it once be ? A woman that is iti travail, Oh ! how she expects and longs for her delivery ! now a throb comes, and then she cries : anon comes a second throb, and then she cries again : Oh 1 when comes deliverance ? Thus God the Father takes on him the person of a tra7 Vairing woman ; he travails and travails until he bring forth a son, until some soul be converted, and brought home unto him, g- Jerusalem, wilt flunf

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not be made clean ? When will it once be P " 1 have " waited ; one, ten, twenty, thirty, forty years long " have I waited on this generation ; when will it " once be ?" The Lord thus travails in patience, looking when we will receive mercy : will our proud hearts never be humbled ? Will our stubborn hearts never be softened ? Will our profane hearts never be sanctified ? When will it once be ? Christ bath waited this day, this week, this month, this quarter, this year these ten, twenty, thirty, forty years on us : you old sinners„ that are grey-headed in your wickedness, how long hath the Lord waited on you ? Oh ! forl.shame let him wait no longer, but turn, -turn ye unto him, that ye may receive mercy from him.
Thirdly, if bonds of love move not, the Lord bath iron cords, that will pluck in pieces ; to wit, the cords of conscience ; which thus disputes, " He " that being often reproved, doth still harden his " heart, shall perish everlastingly."
" But thou, being often reproved, dost still harden thy heart : therefore thou shalt perish everlastingly."
In the first proposition, conscience gives the sinner a monition, to come from sin upon pain of the heaviest judgment that can be inflicted. It is the Lord that sends the conscience on this errand, " Go to such a man, and tell him, you have spoken " against God's saints, and you have broken God's " sabbaths, and you have contemned God's ordi" nances :" " Be it known unto thee, (saith the " conscience) that I have a command from heaven,
and from God ; 1 charge you, as you will answer " at the dreadful day of judgment. • take heed of " those evils that heretofore you have committed, ." lest you damnyour souls for ever." Will you question this commission ? See Prov. xxix. 1. He .that being often reproved, hardeneth his neck, shall .suddenly be destroyed : If you are often reproved, and will not be bettered, then the Lord says, and

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conscience from the Lord tells you, • " Be it' at "your own peril, ye shall suddenly be destroyed :" No sooner conscience thus speaks, but the sinner hangs the wing, and withdraws .himself from his former lewd courses. But nova when wicked per, sons see their companion is. gone, they make. after him amain, and then conscience plucks one way, and they pluck another way ; at last by carnal coin, parry, and cursed persuasions, the soul is drawn back again to its former courses, and so perhaps this twist is broken, and the sinner is gone.
2. If. so, conscience, that 'was a monitor, now turns accuser; before it was only God's herald to forewarn him, but it is become a sergeant to arrest him : it follows him to the ale-house, and persues hini home ; then takes him in his bed and arrests him in his sleep ; there (by a meditation) -it hales the soul before the tribunal of God, saying, " Lo; " Lind,. this is the man, this is the drunkard, adult terer, blaspheMer, this is he Lord ; an enemy tie " thy servants, an hater of thy truth, a deipiser of
thy ordinance : at such a .time,• in such a place, " with such a company, this man despised thy trath:•
this is he, -Lord, this is. the man." And. when conscience hath thus dragged him before God, and accused him; then, " Take him jailor, take him, ." devil, (saith the Lord) and imprison him ; let. vex" ation, and: horror, and trouble, and anguish he " upon his soul, until he confess his sins, and • re" solve to forsake them." •
In this case was David, when he- wasidi:Ced- to .sav, My bones waxed old through my xi4tring.all the day long ; for day and night thikhand was heart' upon me, my moisture is turned into th' drought of summer : then (said David) I acknowledged my sin unto thee,—I confessed my transgressions unto thee, 0 Lord, and so thou forgavest the iniquity .of my sin. David folded up his sins at the first, and therefore. his bones were consumed, and he roared continually.; ant'. -hen the Lord had him

of the rack he made him roar again. avid wntila Vtever leave tormenting, till' David cameto conies-sing ; but when he confessed his sin, then the 'Lord forgave him the iniquity of it. thus Conscience brings the soot of a sinner oii the rack, (as traitors arc wed that will not confess otherwise? and makes him. confess his sins, and then he cries, the
abotninations I have 'committed which the SUN
never -saw ;. in such a place, at such A. time:4. Thus consciente receives some' satisfaction, and. :begins to be qukt; and now having go: some quiet. his cursed companions set upon him again, he listens again and then he begins to follow his old, sins, . perhaps With more eagerness than ever, and now is another twist broken:
3. If so; conscience, that was a montfor anlactuset„ turns executioner. The first proposition act- moniShed,. the second accUsei; if neither of these' prevail, then conscience concludes, a Thou intrif to 'ec
executions thou shalt perish everlastingly, And ' now conscience cries, Monitions, or accusations a could' not prevail with this man ; come, (lam" ned. ghosts; and fake away this drunkard, this • blasphemer, this adulterer, and throw . him head,-
long into the pit of hell; he would not he amend" ed, let him be cnndenmed : he would not be ." humbled, therefore let him be damned:" The Man hearing this, is amazed, and thinks himself past hope, past help, past cure : did you ever see or hear a tormented conscience in these pangs ? Ile cries, " Lo, Where devilS stand, the heavens frown, " God is incensed; hell's mouth is opened :" Arti now a minister is sent for, who displays to this despairing soul, the Merey and grace of God in Christ Jesus: " Oh ! (replics he) this is my bane,. me dam" nation. If I had never heard of mercy, if I had " never lived under'. the go.Tel, and the means of
salvation, then-had I been an happy Man : alas'. " it is mercy I have-neglected, and it is salvation " have contemned, how then should I be saved ? CJ
-Ito. 2, voL.

ft the persuasions of the. Lord that I have had I the'
" Lord bath even wept over me, as he did over
Jerusalem, Oh 1 that thou hada known the things " belonging to thy peace ! yet all these persuasions " have I contemned, and therefore certainly to hell " I must go." The minister replies, truth it is, you have done thus, but would you do so still ? Is it good now to be drunk, or to blaspheme, or to rail, on God's saints, Or contemn .God's ordinances ? " 0, no„no, (saith he) I now find what the end of " these wicked courses will be ; God's word could " not prevail with me, the minister could not per-, " suade me, 0 the good sermons that I have heard, "f but alas ! I despised the word, and mocked the " minister wo, wo unto me for ever !" The minister replies agaim, the truth is, you have done thus, but would you do so now ? Would you still blaspheme, and curse, and be drunk, and riotous ; or rather would you not now art with these, and take' mercy instead of them ? Then. the, poor soul cries. out, " Now the Lord for his mercies. sake remove. " these sins from me : 0, I had never so much de﷓
/ " light in my sins heretofore, as now I have misery " for them ; but alas I it is not in my power to help. "`my soul; if the Lord would do this, let him da
what he will with it. What ? (saith the minister) you are then willing to part with your sins :. " 0 yes,. " (saith the soul) I would rather offend all the " world than God ; I had rather go to hell than " commit a sin ; if it would please God to help me ;, " I would forsake my sins with all my heart." Why now the poor soul is coming again and God is drawing him again from his corruptions.
Fourthly, when the soul is thus loosened, the Lord then fully plucks it by the cord of his spirit with an Almighty hand he cuts the .soul off from sin, and takes it into his on hand, that he may govern
and dispose of him, according to his own good pleasure. Thus much of preparation. for the substance of it on God's part.

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The Substantial Parts of Preparation on
Atan'is Part.
Now are we to observe the disposition of the soul on man's part, which 'God works on the heart. It is known in two works.: I. Contrition, whereby the soul is cut off from sin. 2. Humiliation, whereby 'the soul is cut off from itself.
For so it is, that either the soul seeth no need to depart from sin, or,else it thinks it can 'help itself out of sin. The 'first is called security, when the soul seeing no need to be better, desires it not. Against this the Lord sends•contrition, causing men thereby to know the misery -of sin, ankto see need of a change: the second is carnal Confidence, when a sinner begins to seek succour; 'and to scramble for his own comfort in his self-sufficiency : against this the Lord works humiliation, causing the soul hereby to see the weakness and emptiness of its duties, and that there is enough in its best services to condemn him for ever. Before we speak of the -works, rit is not amiss to begin with 4he hindrances.
The first is 'security : when the soul is taken up with a secure course, and therefore never seeth any need of a change. Now while a man lives thus, and blesseth himself in his sin, is impossible he 'should receive faith, or by faith repair unto ,Christ: the Lord therefore to remove this let, ,buith`ensihe soul, and says, you will :live .in Atunkenness, in " covetousness ; you will have your sins, then take
your sins, and get ye ,down .to hell with them." At this voice the sinner begins to see Where he is : " Is this true-? (saith he) then I am the most mi﷓
40 serable creature under heaven ;" So the soul comes to a restless dislike of itself, and saith, " I must be
t‘ otherwise, ,or I am a damned man for ever.

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2. When the sJul seeth his wound and his srik ready to condemn him, it thinks by duties, or some such like matters, to succour itself and it begins to say, " My hearing and my prayer, will not these save me ?" Thus the soul in conclusion rests on duties : I will not say but these duties are all good, honourable, and comfortable: vet they are not Gnd.,
th,e ordinances of sod. It is the nature of sinful heart, to make the means as meritorious to salvation : a man that seeth, his drunkenness .anct hib base contempt of God, yoweth" to take up. 4 new course, and cries, No more drunkenness, no " more scoffing at .those that go to hear the word ; 4‘agd then .g ,thinks what can 1 do quire. ?. To heaz " ven 1 must .go." All this is but a stnian'S self ; Christ (who is the .sul3s;tanc0 of all) is forgotten ; And therefor,e thp poor soul falpisheth with hunger:
upt, I pray you ; these dfties,mno he used, 1)n.t a man ;must nut stay here.: prayer: saithi there is no salvatiop in tile; and the Saciaincnts arid fasting say, .there is no salvirtion these are helps, no causes of salvatio4. 4: Man will joie his hdcket, but he ,e3tpects water from the wp11 these means are. the bUckets, but all our 'We and grace is in ChriA: If you say' your bucket shall help you, vou may starve, if you let it not down into the welt tar water : .50' though you boast of praying, and hearing acid 'fasting, and of your ahns, if none of thse bring yod to Christ, or settle you on Christ, you shall -diet th(?ugh your works Were as the workS of an angel. ' As it is with a graft therefore, first it must. he sf:ut off fro,ial the old stock.; secondly, it -m.ust he yared, and made fit for implantation into another so the soul by contrition being cut off-from sin, then humiliation pares it (pares away all a man's privileges) and makes it fit for ingrafting into Christ. • Thus much, Of the'lets, poW for the works of con.; t4tion and hainii4tion

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2. 4 Sight of Sin.
For a further discovery of these two necessary Aings, we shall enter into particulars, and begin first with contrition ; which contains these steps. 4 sight of sin. A sense of divine wrath. And a sorrow for sin.
The first step is a sight of sin : and sin must be seen clearly and convictingly.
First, clearly, it is not a confused sight of sin that will serve the turn ; it is not enough to say, ;it is my
, infirmity, we are all sinners : no, this is the ground why we mistake our evils, and reform not our ways. A man must search narrowly, and prove his ways, as the goldsmith doth his gold is the fire : 1 considered mny gays, (saith David) and turned my feet unto .thy testimonies ; in the original, 1 turned my sins sipskk
down, he looked all over his ways. And this clear .
sight appears in two particulars.
J. 4' man must see his sin nakedly in its own Folours: we must not look on sin through the mediums Ofprofits and pleasures ; but the soul of a true christian, that would see sin clearly, must strip it of all content and quiet that, ever the heart received in it ; as the adulterer must not look upon sin in regard of the sweetness of it, nor the covetous man on his sin in regard of the profit of it : you that are such, the time will Come, when you must die, and then'consider what good these sinful courses will do you; how will you judge of sin then, when it shall leave a blot on your spuls, and a guilt ori your consciences?
2. A 'map must look on sin in the venom of it ; and that you may do partly, if you compare it with other things, and partly, if you look at it in regard of itself. 1. Compare' sin with those things that are most fearful and horrible ; as suppose any soul here present were to behold the damned in hell, then propound this to your heart, what are those

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pains which the damned' endure ? And your heart shall quake at it.; yet the least sin that ever you did commit, is a greater evil (in its own nature) than 'the greatest pains of the damned in hell. 2..LOok at sin simply as it is an itself, what is it but a: pro:- fessed opposing of God himself ? A sinful creature joins side with the devil, and comes -in battle-array against the Lord God of hosts. I pray • you in cold blood consider this, and say, " Good Lord 1 what a " sinful. wretch am I ?• That a poor damned wretch " of the earth, should stand in defiance against dod : " that -I should submit myself to the devil, and " oppose -the Lord God of hosts r
. Secondly, convictingly, that sin may be so to us, 'as it is in itself; and that discovers itself in these two 'particulars : •
1. When Whatsoever in is in general, we confess it the same in our own souls ; it is the cursed distenifier of• our hearts, howsoever we hold the truth in general, yet when we come to our own sins, to deny the particufars. The adulterer confesseth the danger and filthiness of that sin in gross, but he will not apply it to himself,: the rule thereof is, " Arrest thy soul, (whosoever thou art) of those " sins particularly whereof thou standest guilty :" To this purpose say, " Are pride, and drunkenness, f' and uncleanness, such horrible sins ? O Lord, it " was my heart that was proud and vain ; it was " my -eye that was wanton, and my heart that was " unclean ; Lord, here They are Thus bring -thy
heart before God.
2. When the •soul sits down with truth, and seeks no shift to oppose it. The minister saith, God hates such and such a sinner : " And the Lord " hates me too, (saith the soul) for I am guilty of " that sin." Thus many a time, when a sinner comes into the congregation ( if the Lord please to work' on him) the mind is enlightened, and the minister meets with his corruptions, as if he were in his bosom, and he answers alibis cavils, and takes

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away all his objections : with that the soul begins
to be in amaze. and saith, ",If this be so (as it is
for ought I know) and if all be true that the mi" nister saith, then the Lord be merciful unto my " soul, I am the most miserable sinner that ever " was born !"
You that know not your sins, that you may see them convictingly, get you home to the law, and look into the glass thereof, and then enumerate all your sins in order thus. " So many sins against " God himself in the first -commandment, against " his worship in the second, against his name in " the third, against his sabbath in the fourth : nay, " all our thoughts, words and actions, all of them " have been sins, able to sink our souls into the " bottom of hell." And secondly, that you may see them clearly, consider their effect, both in their doom, and in the execution : only to instance in their doom • methinks I see the Lord of heaveriand earth, and the attributes of God appearing before him, " The mercy of God, the goodness of God, " the wisdom of God, the power of God, the pa" tience and long-suffering of God," and they all come to a sinner, and say, mercy bath relieved you, goodness bath secured you, wisdom bath instructed you, power bath defended you, patience bath borne with you, long-suffering bath endured you : now all these bid you adieu, " Farewell, damned souls ; " you must go hence to hell, to have your fellow" ship with damned ghosts : mercy shall never " more relieve you, goodness shall never more suc" cour you, wisdom shall never more instruct you, " power shall never more defend you, patience shall " never more endure you :" And then shall you to•endless, easeless and remediless torments, where you will ever remember your sins, and say, "My "covetousness and .pride was the cause of this, I
may thank my sins for this." Think of these
things (I beseech you) seriously, and see your sins
here, to prevent this sight hereafter.

3. Sense of Divine Wrath.
The sinner by this time having his eyes so f4ai opened, that he beholds his sins ; begins to consider that God bath him in chase ; and this sense of divine wrath discovers itself in these two particulars :
I. It works a fear of some evil to come.
2. It possesseth the soul with a feeling of this evil.
First, the soul considers, that the punishment which God bath threatened, shalt be executed on him sooner or later he cries therefore, " What if " God should damn me ? God may do it : and " what if God should execute his vengeance upon " me ?" Thus the soul fears, that the evil discovered will fall upon him. It is with a soul in this fear, as it was with Belshazzar, when he commanded the cups to be brought out of the house of the Lord ; An hand writing came against him on the wall, and when he saw it, his thoughts troubled him, and his knees knocked one against another; so it is with this fear; he that runs riot in the way of wickedness, there comes this fear and hand writing against him, and then he cries, " These are my " sins, and these are the 'plagues and judgments " threatened against them; and therefore why may " not I be damned ; why may not I be plagued ?" .
Secondly, the Lord pursues the soul, and discharges that evil upon him which was formerly feared ; and now his conscience is all on a flame, and he saith to himself, Oh ! I have sinned, and offended a just God, and therefore I' must be damned, and to hell I thust*go : now the soul shakes,. and is driven beyond itself, and would utterly faint, but that the Lord. upholds it with one hand, as he beats it down with the other ; he thinks every thing, is against him, he thinks the fire burns to consuMe him, and that the air will poison him : and that hell's mouth gapes under him, and that God's Wrath

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tangs over him, and if now the Lord should but take away his life, that he should tumble headlong into the bottomless hell : should any man,, or minister, persuade the soul in this case to go to heaven for mercy, it replies in this manner : " Shall I repair to God ? Oh !. that's my trouble ! is not he that great God, whose justice, and mercy, and patience 1 have abused ? And is not he the great God of heaven and earth, that hath been incensed against me ? Oh ! with what a face can I appear before him ? And with what heart can I look for any mercy from him ? I have wronged his justice, and can his justice pardon me ? I have abused his mercy, and can his mercy pity me? What, such a wretch as I am ; If I had never enjoyed the means of mercy, I might had some plea for myself; but Oh ! I have refused that mercy, and have, trampled the blood of Christ under my feet, and can I look for any mercy ? No, no, I see the wrath of the Lord incensed against me, and that's all I look for."
4. Sorrow for Sin.
The next step is, sorrow for sin ; concerning which, are two questions : 1. Whether it be a work of saving grace ? 2. Whether God work it in all alike ?
To the first, I answer, there is a double sorrow ; one in preparation, the other in sanctification : they differ thus : sorrow in preparation, is when the word of God leaves an impression upon the heart of a man, so that the heart only bears the blow of the spirit ; and hence comes all those phrases of scripture, as wounded, pierced, pricked : so that this sorrow is rather a sorrow wrought on me, than any work coming from any spiritual ability in me : but sorrow in sanctification flows from a spiritual principle of grace ; and from that power which the heart hath formerly received from God's spirit ; so that in this a man is free a worker.
2 • • K.

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• . • •
. ,T4), the second, I' answer: havvioever thiS' work •
. the same in all for substance, yet in a different ,ilianner is it wrought in most : two men are prick- . ed, the one with a pin, the other with a spear : so
the Lord dealsgently with one soul, and roughly

.,with another,. There is the melting of a thing, and• the breaking of it with hainmers ; so' there is .adifferance in persons. For instance, if the persOn .,be a scandalous liver, and an opposer of God and. his grace ; if a man have continued long. in -sin ; if . a man have been confident in a formal, civil coin-se; or, if God proposes by some men to do some ex. traordinary work ; in these four cases hi. lays an . heavy blow on the heart the Lord will bruise them, and rend the caul of their hearts, and make them seek to a. faithful minister for direction, and to a poor c.hristian for counsel, whOm before they devised. ,.,But, if the soul be trained up, among godly, parents, the Lord may reform this ,man, and cut him off from his corruptions kindly. But giie me a Christian that God doth please to work upon in this extraordinary manner, and to break his heart ' . soundly, and to throw him down to purpose, though it cost him full dear ;. this .man walks ordinarily With care and conscience, bath more comfort him--'self,' and givei more glory unto God.
Is it so, that the soul of a man is thus pierced to the quick, and run through by the wrath of the
Almighty ?. Then let this teach all how to carry
„ themselves towards such. as God hath thus dealt with. .Are.they pierced 'men ? () pity them! 0 'let the. bowels : of,compassion be let out toward them I. _ LC( us never cease to do good to thein, to the . uttermost 'of our powers.! 0 pray, and pity these ..,wounds and vexations of the spirit, whiekno man finds, nor feels, but he that hath .been thus Wound- ed. It is. to be feared that soul is wholly de﷓
destruction, that bath a disdain against pOor wounded creatures. . Is it possible. ther6 should harbour such a ipirif in'any Man ? . If ths.

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!devil himself were incarnate, I cannot . conceive what he could do worse.
2. If ever thou wouldest be comforted, and receive mercy from God ; never be quiet 'till thou dost bring thy,heart to a right pitch of sorrow : thou bast' a little slight sorrow ; but ode ! labour to have thy heart truly touched, that at last it may break in regard of thy many distempers; remern,, ber, the longer seed-time, the -greater hatveit
Blessed are they that mourn? for they shall he ,comforted." Matt. v. 4.„

5. The Extent of thi; $orrow.
Hitherto of contrition ; the next work is humiliation? which differS from the other, hot in' sub, stance? but circumstance : for humiliation is only the extent of sorrow for sin, of which we have spoken: and 'contains these two duties; 1. Submission, -Contentedness to be at the Lord's dis, posal.
The first part of humiliation, is submission, which is wrought •thus the sinner now-having' had a sight of his sins; and a sorrow in some measure, he seeks far and wide, improVes all' means; and takes up all. duties, that (if it were possible) he might heal his wounded Soul : thus seeking, but
· finding no succour in what he bath,' or he 'is
forced at last to make trial of the Lord ; it is true, for the present he apprehends God to be jest, and to be incensed against : yet because he sees he
cannot he worse than he is, and that none can help him but God therefore he falls at the 'footstool of mercy, and submits himself to the Lord, to'do with liim as it seerneth good in his eyes,
He saith, "This I know, all the means in the world cannot saVe me ; yet. who can -tell:1m the
).,ord may haVe mercy on me, and cure this distres.

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sed conscience, and heal all these wounds that sin hath•made in my soul ?".
Or for a further light, this subjection discovers itself in four particulars :
First, he seeth and confesseth that the Lord may, and ( for ought he knows) will proceed in justice against him, and execute upon him those plagues that God bath threatened, and his sins have deserved..
Secondly, he conceives, that what God will do, he cannot avoid it ; if the Lord will come, and requires the glory of.his justice against him, there is no way to avoid it, nor to bear it. And this crusheth the heart, and makes the soul to be beyond all evasion, whereby it may seem to avoid the dint of the Lord's blow.
Thirdly, he casts away his weapons, and falls down before the Lord, and resigns himself to the sovereign power of God. Thus David, when the Lord cast him out of his kingdom, said to Zadock,
Carry back the ark of God into the city, if I shall ." find favour in the eves of the Lord, he will bring ." me back again, and shew me both it, and his ha" bitation: but if he thus say to me, I have no de7 " light in thee; behold here I am, let him do with " me as seemeth good in his eyes."
Fourthly, the soul freely acknowledgeth, that it is in God's power to dispose of him as he will; and therefore he lies and licks the dust, and cries, `mercy, mercy, Lord ! he thinks not to purchase mercy at the Lord's hands, but only saith, " It is in God's good pleasure to do with him as he will,
I •
only he looks for favour and cries, mercy, Lord, mercy to this poOr distressed soul of mine !" 0, (replies the Lord) dost thou need mercy ? Cannot thy hearing, and praying, and fasting, carry thee to heaven ? Gird up now 'thy loins, and make thy ferventest prayers, and let them meet my justice, and .see if they can bear my wrath, or purchase mercy. " No, no (saith the sinner,) I know it by

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lamentable experience, that all my prayers and per. formances will never procure peace to my soul, nor (rive satisfaction to thy justice; I only pray for mercy, and I desire only to hear some news of mercy, to relieve this miserable soul or mine ; it it only mercy that must help me. 0 mercy (if it be possible) to this poor soul of mine !"
The second part of humiliation is contentedness to be at the Lord's disposal ; and this point is of an higher pitch than the former. This contentedness'discovers itself in these three particulars :
First, the soul reflects on God's mercy, which though he begged when he submitted, yet now he seeth so much corruption in himself that he acknowledgeth himself unfit for mercy : 0 mercy, mercy, Lord ! What ? (saith the Lord) cannot your own duties purchase mercy ? " 0 no, (saith the soul) it is Only mercy that must relieve and succour me ; but such is my vileness, that I am not fit for the least mercy ; and such is the wickedness of this wretched heart of mine, that whatsoever are the greatest plagues, I am worthy of them all, though never so insupportable : all the judgmentsthat God bath threatened, and prepared for the devil and his angels, they are all due to my wretched soul. Had the devils had such hopes, and such offers of mercy, they would, (for ought I know) have given entertainment to it ? And what, do I seek for mercy ? The least of God's mercies are too good for me, and the 'heaviness of God's plagues are too little for me? I only for one sin deserve eternal damnation, for the wages of all sin is death, being committed against divine justice, and against an infinite majesty ; and then what do all my sins deserve, committed and continued in, against all checks of conscience and correction, and the light. of God's word ? Hell is too good, and ten thousand hells too little to torment such a wretch as I am. What, I mercy ? I am ashamed to expect it : with what heart can I beg this mercy, which I have troddeti

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under my feet ? The Lord hath often wooed me,; and when his wounds were bleeding, hii side gored, and his cries. coming into mine ears, my God, my God, why hast thou forsaken me ? Then,. even then this Christ have. I slighted, and made nothing of his blood ; and can this blood of Christ do me any service ? Indeed I crave grace, but how.; do I think to receive any ; It is more than I can eXppC; I am not worthy of any ; oh ! no, I am only
worthy to be cast out for ever.
Secondly, the soul reflects on justice, and pow it acknowledgeth the equity of God's dealings, be they never so harsh ; he confesseth that he is as clay in the hands of jhe potter, and the Lord. may deal with him .fs he will ? Yea, the soul is driven to an amazement at ihe Lord's, patience, and that he hath been pleased to reprieve him so,. long, that God bath not cast him out of his pre- Bence, and sent him down to hell long ago. Hence it is that the soul will not maintain any kind of mur- muring, or heart-rising against the Lord's dealings ; or if nature will be striving sometimes, and say, " Why are not my prayers answered ? I see such a soul comforted, and why not I as well as he ! Thee} the soul stifles, and crusheth, and choakes these wretched distempers, and doth also abate itself be- fore the Lord, saying, "What if God will not hear my prayers ; What if God will not pacify niy con• science, doth the Lord do me any wipng ; vile hell.! bound that I am, I have my sin and my Sharpe ; Wrath is my potion, and hell is my place, thither may I go when I will ; it is mercy that God thus deals With me." And now the soul clears God in his justice, and saith, " It is just with God that all the prayers which come from this filthy heart of mine, should he abhorred, and that all my labours in holy duties should never be blessed; it is I that have sinned against checks of conscience, against knowledge, against heaven, and therefore it is just that Ishould carry this, horro heart with ple
. r •

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the grave ; it is 1 that have abused mercy; and therefore it is just that I should go with a tormenting
· conscience down into hell : and 0 !• that (if I be in hell) I might have a spirit to justify thy name there ; and say, " Now I am come down to hell amongst you damned creatures, but the Lord is righteous in all his doings, and I am justly condemned."
Thirdly, hence the soul comes to be quite under the heavy band .of God in that helpless condition t it takes the blow, and lies under the burthen, and goes away quietly and patiently: 0 this is an heart worth gold ! " 0 (saith he) it is fit that God should glorify himself, though I be damned for ever: whatsoever I have, it is the reward of my own works, and the end of my own ways : If I be damned, I may thank my pride, and my stubbornness, and my peevishness of spirit: what, shall I repine against the Lord, because his wrath and his displeasure lies heavy upon me ? Oh no ! let me repine against my sin, the cause of all ; let me grudge against my base heart, that hath nourished these adders in my bosom, but lerme not speak one word against him." Thus you see what is the behaviour of the soul .in this contentedness to be at Lord's disposal.
But some may object, ought the soul to be thus content to be left in this damnable condition ?
I answer, this contentedness implies two things first, a carnal security, and this is a cursed sin. Secondly, ira calmness of soul, not murmuring against the Lord's dispensation towards him : and this contentedness (opposed against quarrelling with the Almighty) every humbled soul doth attain to, although in every one it is not so plainly seen. A thief taken for robbery, on whom the sentence of
· death hath passed; should not neglect the means to get a pardon : and yet if he cannot procure it, he must not murmur against the judge for condemning him to.death : so we should not be careless in using
· allmtans for our good; but still seek. to God for

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mercy : yet we ought to be contented with whatsoever mercy shall deny, because we are not worthy of any favour. The soul in a depth of humiliation, first stoops to the condition that the Lord will.appoint; he dares not fly away from God, nor repine against the Lord, but lies clown meekly, 2. As he is content with the hardest. measure, so he is content with the longest time, saying, " Although the Lord hides his face, and turn away his loVing countenance from me, yet I will look towards hea-. ven, so long as I have an eye to see, and an hand to lift up : the Lord may take his own time ;" nay, the poor broken heart resolves thus, " HI lie and lick the dust all my days, and cry for mercy all my life long, if my last words might be mercy, mercy, it were well." Thirdly, as he is content to stay the longest time, so he is content with the least pittance of mercy : " Let my condition be never so hard (saith the soul) do Lord what thou wilt with me, let the fire of .thy wrath consume me here, only recover me hereafter ; if I find mercy at the last I am content, and whatsoever thou givest I bless thy name for it ;" He quarrels not saying, Why are not my graces encreased ? And why am I not thus and thus comforted ?" No, he looks for mercy, and if he have but a crumb of mercy, he is comforted and quieted for ever.
Hence we collect, 1. That they which have the greatest part and gifts,. and honour, are (for the most part) hardly brought home to Christ ; they that are most hardly humbled, are most hardly converted : what is humiliation, but the emptying of the soul from whatsoever makes it swell ? The heart must not joy in any thing, nor rest upon any thing, but only yield to the Lord, to be at his disposing. Now these parts and abilities; and means are great props for the heart of a carnal man to rest upon ; whence the apostle, Not nzany wise men after the flesh, not many mighty ,not many noble are called; indeed (blessed be God) some are, but not

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many : few, that have so much of themselves, are
brought to renounce-themselves. •.
2. That an humble heart makes all a man's like quiet, and marvellously sweeteneth whatsoevec estate he is in ; indeed sometimes he may be tossed and troubled, yet he is not distracted, because he is contented ; as it is with a ship on the sea, when the billows begin to roar, and the waves are violent, if the anchor be fastened deep, it stays the ship ; so this work of humiliation is the anchor of the soul; and the deeper it is fastened, the more quiet is the heart. When in time of his extremity gave' way to his proud heart, he quarrelled with the Almighty, his friends, and all ; but when the Lord had humbled him, then, behold I am vile ; once have I spoken, yea twice, but now no more. And this humiliation quiets a man both in the fiercest temptations, and in the heaviest oppoistions.
1. In the fiercest temptations; when satan begins• to besiege the heart of a poor sinner, and lays, a battery against him, see how the humbled heart runs him out of breath at his own weapons : dost thou think (says satan) to get mercy from the Lord;. God will not respect the prayers of such vile sin-' ners. " True, (saith the poor soul) I have Often denied the Lord when he called upon me, and therefore he may justly deny me all the prayers I make ; yet thus he bath commanded, that seek to him for mercy I must, and if the Lord will cast me away, and reject my prayers I am contented therewith : what then, Satan ?" What then, saith the devil ? I thouoht this would have made the to despair ? But this is not all, for God will give thee over, and leave thee to thyself; to thy lusts and corruptions, and thy latter-end shall be worse than thy beginning. • To this answers the humbled soul, " If the ' Lord will give me up to my base lusts, which I have given myself so much liberty in, and if the Lord will leave me to my sins, because I have left his gracious commands ; and if I shall fall one day,"

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end be disgraced and dishonoured-, yet let the Lord be honoured, and let not God lose the praise Of his power and justice, and I am contented therewith ; What then, satan ?" What then, saith the devil ?, I sure thought now thou wouldst have despaired but this is not all, for when God hath left thee to thy sins, then will he break out in vengeance against. thee, and make thee an example of his heavy ven- geance to all ages; and therefore it is best for thee to prevent this timely judgment by some untimely death. To this replies the soul, " Whatsoever God Can or will do, I know not, yet so great are my , sins, that he cannot, or (at least) will not do so much against me as I have justly deserved : come what will come, 1 am contented still to be at the Lord's disposal : what then, satan ?" And thus be runs satan out of breath.
So in all temptations of satan, lie low' and be contented to be at God's disposing, and all these. fiery temptations shall not be able to burt you.
2. In the heaviest oppositions : when satan is gone, then comes troubles and oppositions of the World; in all which humiliation will quiet the soul_ Cast disgrace upon the humble heart, and he cures it thus : he thinks worse of himself than .any man else can do, and if they would make him vile and loathsome, he is more vile in his own eyes than they can make him : 0 that I could bring your hearts to be in love with this blessed grace of God
Is there any soul here that hath been vexed with-the temptations of satan, oppositions of men, or with his own distempers ? And would he now-arm himself that nothing should disquiet him, but in all, to be above all, and to rejoice in all ? O_h i be humbled, and then be above all the devils in hell certainly they shall not so disquiet you,, as to cause. you to be misled, or uncomforted, if you would.but. be humbled.
What remains then ? Be exhorted (as you desire mercy and favour at God's hands) to this humi﷓

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iation. And for motives, consider the good things that God bath promised, and which he will bestow upon all that are truly humbled ,: I shall reduce all to these three.
First, by humiliation we are made capable of all those treasures of wisdom, grace, and mercy that are in Christ.
Secondly, humiliation gives a man the comfort of all that is good in Christ. To be truly humbled; is the next way to be truly comforted ; The Lord will look to him that bath an humble contrite heart, and trembles at his ward. 'The Lord will give him such a gracious look, as shall make his heart dance in his breast. Thou poor bumble soul, the Lord will give thee a glimpse of his favour, when thou art tired in thy trouble ; when thou lookest up to heaven, the Lord will look down upon thee, and will refresh thee with mercy : Ohl be humbled then every one of you, and the Lord jesus,.v44- comes with healing under his wings, will comfort you, and you shall see the salvation of our God.
Thirdly, humiliation ushers glory : Whosoevei humbles. himself as a little child, shall be greateit in the kingdom of heaven ; he shall be in the highest degree of grace here, and of glary hereafter : for as thy humiliation, so'shall be thy faith and sanctifica- lion and obedience, and glory.
Now the Lord make me, and thee, asid all of us humble, that we ma "have this mercy. Who would not have the Lord Jesus to dwell with him Who would not have the Lord Christ, by the glory of 'is. grace, to honour and refresh him Methinks your hearts should yearn for it, and say, 0 Lord, break my heart, and humble me, that mercy may be my portion for ever : then might you say with corn-fort on your death-beds, " Though I go away, and leave wife and children behind me, poor' and mean, in the world, yet I leave Christ with them :". When you are gone, this will be better for them, than all the gold or honours in the world. What

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can I say ? Since the Lord offers so kindly; now kiss the Son, be humble, yield to all God's commands, take home all truths, and be at God's disposing ; let all the evil that is threatened, and all the good that is offered prevail with your hearts; or if means cannot, yet the Lord prevail with you ; the Lord empty you, that Christ may fill you ; the Lord hum, ble you, that you may enjoy happiness and peace and be lifted up to the highest glory, there to reig% for ever and ever. ,
The Call on God's Part, for the Soul to close with,
and to rely on Christ.
Hitherto. of our first General, the .preparation of the .soul for Christ : the next is, the implantation of the soul into Christ : and that hath two parts, 1. The" putting. of the soul into Christ. 2. The growing Of the soul with Christ. .
As 4-graft is first. put into the stock, and then it wows together With, the stock : thgse two things are answerable in the. soul,; and when it is brought to.this, then a sinner comes :to be partaker ofali spiritual benefits. ,
The first part is, the putting in of the soul : wher4 the soul is brought out of the world of sin, to lie upon, and to close with the Lord Jesus Christ : and: this bath two particular passages: the call on God'i part ; and the answer on man's part.
The call on God's- part is this, when the Lord by the call of his gospel, and the work of his spirit, cloth So clearly reveal 'the fulness of mercy, that the sbul humbled returns an.slyer:
In which observe the means, and the cause whereby God doth call.

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1. The means is the ministry of the Gospel ; the sum thereof is this, that there is fulness of mercy, and grace, and salvation brought unto us through the Lord Jesus Christ. Hence the phrase of scripture calls this gospel, or this mercy, a treasury ; all the treasures of wisdom and holiness are in Christ : not one treasure, but all treasures : where the gospel comes, there is joy for the sorrowful; peace for the troubled, strength for the weak, relief seasonable and suitable to all wants, miseries and necessities, both present and future.
If then sorrow assail thee (when thou art come thus tar) look not on thy sins, to pore upon them ; neither look into thy own sufficiency, to, procure any good there. It is true, thou, must see thy sins and sorrow for them, but this is for ,the lower form, and thou must get this lesson before-hand ; and when thou bast gotten this lesson of contrition and humilia.s tion, look then only to God's mercy and the riches of hisgrace in Christ.
2 For the cause the Lord doth not only appoint the means, but by the work of the spirit, he doth bring all the riches of his grace into the soul :truly humbled : if you ask, how ? First, with strength of evidence ; the spirit presents to the broken-hearted sinner, the freeness of God's grace to the soul: and secondly, the spirit by an over-piercing work, doth leave a supernatural and spiritual virtue on the heart.
Now the word of the gospel, and the work of the spirit always go together ; not that God is tied to any means, but that he tieth himself to the means: hence the gospel is called, the power of God to salvation, because the power of God ordinarily, and in common course appears therein : the waters of life and salvation run only in the channel of the gospel ; nay, observe this, when all arguments prevail to persuade the heart to go to .God, one text of scripture will stand arnan in stead above all human learning and inventions, because the spirit goes forth in this, and none else.

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The Answer on Man's Part for the Soul to close
with, and to rely ou Christ
Hitherto of the call on God's part ; now we are come to the answer on man's part. No sooner bath- the gospel and God's spirit clearly revealed the fulness of God's mercy in Christ, but the soul gives answer to the call of God. Mercy is a proper object of the mind to be enlightened, of hope to be sustained, of desire to be supported, of love to be cheered ; nay, there is a full sufficiency of all good in Christ, that so the will of man may take full ' repose and rest in him ; therefore the Lord saith, come unto me all that are weaty and heavy laden; tome, mind, and hope, and desire, and love, and will, and heart : they all answer, we come : the mind saith, let me know this mercy above all, and desire to know nothing but Christ and him crucified: let me expect this mercy (saith hope) that belongs to me, and.will beta' me : desire- saith, let me long after it : Oh ! saith love, let me embrace and welcome it : Oh ! saith the heart, let me lay bold on the handle of salvation ; here we will live, and here we will die at the footstool of -God's mercy.
2. A Sight of Christ, or of Mercy in Christ.
'But for a further discovery of these works of the soul, we shall enter into particulars : an_d for their order; first, the spirit lets in a light into his heart, and discovers unto him, that God will deal firaci- olsly with him. It is with a sinner, as with a man, that sits in darkness, haply he seeth a light in the street out of a window, but he sits still in dark-,

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ness, and is in the dungeon all the while, and he thinks, " How good were it, if a man might enjoy " that light ?" So many a poor sinner seeth God's mercies at a distance : " Ah I (thinks he) I am in " darkness still, and never had a drop of mercy " vouchsafed unto me :" At last the Lord lets a light into his house, and puts the candle into his own hand, and makes him see by particular evidence, thou shalt be pardoned.
The manner how the spirit works this, is discovered in three passages.
First, the spirit of the Lord meeting with an humble, broken sinner (he that is a proud, stout-hearted wretch, knows nothing of this matter) opens the eye, and now the humbled sinner begins to see some glimmering, that he can look into the things of God.
2. Then the Lord lays before him all the • riches of the treasure of his grace ; no sooner bath he given him an eye; but he lays colours before him (the unsearchable riches of Christ) that he may look, and fall in love with those sweet treasures ; and then saith the soul, " Oh ! that mercy, and grace, and " pardon were mine. Oh ! that my sins were done " away !" The Lord saith, " I will refresh them " that are heavy-laden." Then saith the soul, " Oh I " that I had that refreshing. !" You shall have rest, saith God ; " Oh ! that f had rest too." saith the soul : and now the soul looks after mercy and compassion.
S. The spirit of the Lord cloth witness throughly and effectually to the soul, that this mercy in Christ belongs to him : observe none either in heaven or in earth, but only God's spirit can make this certificate ; When it is night, all the candles in the world cannot take away the darkness : so though all the means of grace and salvation, all the candlelight of the ministry, are good helps, yet the darkness of the night wil,1 not be gone, before the sun of righteousness arise in our hearts. Hence it is that

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it proves so difficult a matter to comfort a distressed soul ; " I shall one day go down to hell," saith the soul: let all the ministers under heaven cry, " Come fort ye, comfort ye :" Still he replies, " Will the " Lord pardon me ? No." Let me speak therefore to you that are ministers, you do well to labour to give comfort to a poor fainting soul ; but always say, " Comfort, Lord : 0 Lord, say unto this poor " soul, that thou art his salvation."
3. Hope in Christ.
The mind being thus enlightened, the Lord calls on the affections ; come desire, come love ; but the first voice is to hope : now this affection is set out to meet mercy afar off, it is the looking out of the soul : " Oh ! when will it be Lord ? Thou sayest " mercy is prepared, thou sayest mercy is approach" ing ; Oh ! when Will it come, Lord ?"
- The manner how God's spirit works this, is dis-- cerned in three particulars : the Lord doth sweetly stay the heart, and fully persuade the soul, that a man's sins are pardonable, and that all his sins may be pardoned, and that all the good things he wanted), may be bestowed : when a poor .sinner seeth no rest in the creature, nor in himself, though all means, all help, all men, all angels should join together ; then the Lord lifted up his voice, and saith from heaven, thy sins are pardonable in the_ Lord Jesus Christ.
2. The Lord doth sweetly persuade the soul that all his sins are pardoned ; the Lord persuades his heart that he intendeth mercy ; by this means hope comes to be assured, knowing 'the promise shall be at the last accomplished : the former only sustained " the heart, but this comforts the soul, that undoubtedly it shall have mercy : the Lord Jesus came to seek, and to save that which was lost : now saith the broken and humble sinner, God saith, Come unto me,

are weary aria heavy_ fade+ • r
".WearY and unless the Lord intend #dord 'info ''net
Why should lie invite the and bid. inte some ! " surely he Means to She* e the•c; flay he
" miseth to relieve me when I come, therefore he " will do goocl unto the."
3. The Lord lets in some taste of the sweetness of his love, so that the soul is deeply effected with
it ; it is the letting, in the.rithes of his kite; gnat ifie xpet.:14tioti of the sbdl anothet •Way;
yea it ttirneth the .vhble stream of the sofa :thlther-; *aid:
I desire you, I entreat you if fail Haire 3riy,holi4 of heaven, if you have any treasure itt Chtiat;
to quicken this dffeefidn above ; the tileJfis
these ; 1‘. Labour to be much acquainted with titet piediotis promises Of God, td have the* Et 14oc, and iipbit all oceasiofte: These are thy etittIfinsts and will stippOrt thy soul.
2: Maintain in thy hearf deeti and neiio>i ad .knOviledgnieiff of that st4prin'e •atithOrity ,Of .t.he Lord, to do iihdt he Will, and.hoW he WM," aeeofdihg to his pleasthie. Alas ! sere think too Ottehr to bring God- to Odr boW ; ":4Ve
"long, and God hith. not answered; and shall ifve-,
" watt still ?"Wit I ay, wait, atiO. GM that
you 'may : if Moir may Ito g Go'CI'g feet, and
put your Months Id the dust,. and A the effil of your days-have one crumb' of u*rdy, • iris' ehmigh,' Therefore. check fhiAe distenipers; "Shati I Wait. still? If is a. strange thint; that a Obi' ivOrniff;
of hell, IhOilld take state; stati'cl upon
terms with GOd ; "fine will not wait uPdfi'dod Who Must 'Wait. theri ? Must' GOd' Wait, •ir tOti:
*aft ? ft vial.tN apostle's qu'estiOn,- thezt ifori)
ieseoi.e. the kin6cdeuvar,isiael? To *horn oht San-. vioui altSwetic, it is not for yoil to khOte;
and seasoizi ; a§ *ho sfibitId say,' if is foi. you to kit; acid e e-cf Mercy,. it 'is' not far, ybu.
leritiif: *ttitgle,`aad say,' ffo

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long, Lord ? When, Lord ?. And why not now Lord ? Why not I, Lord ?" Now check thy own heart and say, " It is not for me to know, it is for. me to be humble, abashed, and wait for mercy."
4. A Desire after Christ.
When the soul is huiibled, and the eye opened, then he begins thus to reason, " Oh ! happy I that see mercy, but miserable I, •if I come to see this and never have a share in it ! 0 why not I, Lord ? My soul now thirsteth after thee, as a thirsty land, my ,affections now hunger after righteousness, both infused and imputed. Now this desire is begotten thus
• When the soul is come so far, that after a thorough conviction of sin, and sound humiliation under God's mighty hand, it bath a seasonable revelation of the glorious mysteries of Christ. of his excellencies,-tinvitatio-ns, truth, tender-heartedness, of the heavenly splendor of the pearl of great price ; then cloth the soul conceive by the help of the Holy Ghost, this desire and vehement longing :- and lest any cozen themselves, by any misconceits about it ; it is then known to be saving :
1. When it is joined with an hearty willingness nxid unfeignea•resolution, to sell all,.to part with all sin, to bid adieu, for ever to our darling delight. If thou desfrest earnestly, thou wilt work accordingly ; for.as the desire is, 'so will thy endeavour be.
2. When it is earnest, vehement extreme thirsting after Christ,. as, the parched earth for refreshing showers, or the hunted hart for the water-brooks. We read of a Scottish penitent, who a little before his confession, freely confessed his fault, to the shame (as he said) of himself, aid to the shame of the ,devil, but to the glory of God: he acknowledgeft it to be so heinous and horrible, that had he a thpusand,hves, ,and could die ten thousand deaths,

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be could not make satisfaction. Notwithstanding (saith he) " Lord, thou hast left me this comfort yin thy word, that thou hast said, come unto me, all ye that are weary and heavy-laden, and I will re--fresh you : Lord I am weary, Lord I am heavy-laden with my sins, which are innumerable, I am ready to sink, Lord, even into hell, unless ;holt in thy mercy put to thine hand and deliver me : Lord, thou hast promised by thine own word out of thy mouth, that thou wilt refresh the weary soul :" And with that he stretched out one of his hands, and reaching as high as he could towards heaven, he with a loud voice cried, " I challenge thee, Lord, by that word, and by that promise which thou bast made, that thou perform and make it good to me, that call for ease, and mercy at thy bands. ' Proportionably, when heavy-heartedness for sin hath so dried up the bones, and the angry countenance of God so parched the heart, that the poor soul begins now to gasp for grace, as thirsty land for drops of rain; then the poor sinner, though dust and ashes, with an holy humility thus speaks unto Christ, " 0 merciful Lord God, thou art Alpha and Omega, the beginning and the end ; thou sayest it is done, of things that are yet to come, so faithful and true are thy promises. Thou hast promised by thine own word out of thine own mouth, that unto him that is athirst, thou wilt give of the fountain of the water of life freely. 0 Lord, I thirst, I faint, I languish, I long for one drop of mercy : as the hart panteth for the water-brooks, so panteth my soul after thee, 0 God, and after the yearning bowels of thy compassion : had I now in possession the glory, the wealth, and pleasures of the whole world ; nay, had 1 ten thousand lives, joyfully would l lay them down, to have this poor trembling soul received into 'the bleeding arms of my blessed Redeemer. 0 Lord my spirit within me is melted into tears of blood, my heart is shivered into pieces ; out of the very place of dragons and

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q1W9vf. of Oath, d9 I lift up my thougli4 kRYY
and sad 13e ore thee. The remembrance $ my
(ormei vani.ties and pollAtions, is a, von;lit to my
sOUL .and it IS sorely WoUnded With the grievous
representation, thereat ;. tie. very flames of hell,
Lord, the:fury of 'thy juist wrath, the scorchings of
oivn conscience, have so. wasted, and parched
Tine.hearf, that, my thirst is insatiable, my bowels
are' hot, iv ithin me, my desire after Jesus Christ;
pardon and grace, is greedy as athe grave ; the
.oals thereof are coals of fire, which have a most
veheident flame ;. and? Lord, in thy blessed book
thoti CallF-st and criest, flo, every one that thirsteth,
con e"ft tp the wafers'. lq,t)lat great day of the feaif, thou. StOodest, and criedg, with thine own inolith, If any 'vigil thirst, 41_ him Cow unto ine.and drink ; aipd these are thine own. words, Those who hunger and thirst afIrr righteozynes,s. shall
I challen(re thee, leord in this my exemest thirst ...* tr
• • -
after thine own" blessed self, and spiritual life in glee, by that ward, and by that, promise. which thog hast Made, that thou make it good tp me, that lie grovelling in, the dust, and trembling at, thy feet Oh! wen now that promised well of life, I must drink, or else
The means to obtain this, desire, are these three :
1; Be acquainted thoroughly with thine own ne: cessitieSt with .that ernptinessthat is in thyself. A .groundless presumption makes a marl,careless ; see into thine own, necessities, confeass the want of this desire after the Lord Jesus Christ.
2. Labour to Spread' forth the excellency of all the beauty and glory that is in the promises of God : Couldest thou but view them in their proper colours, they would. even ravish thee, and quicken thy desires. •
_- 3. Aftei all this, know it is not in thy power to bring thy heart tto desire Christ ; thou canst not. hammer out a desire upon thy own 'anvil, hew, thy own rock as lqng_ as thou 1.y,ilt; nay, let all the

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,}gels in heaven, and all the ministers on earth pro﷓
voke thee, yet if the hand oi the Lord be wanting,
• thou shalt not lift up thine heart, nor step one.step towards heaven; then, go to him who is able to work this desire in thy soul, Remember, desires grow not in thy garden, they spring not from the rcot of, thy abilities ; Q seek unto God, and confess, in truth, Lord, it is thou from whom come all our good desires, it is, thou must work them in us, and therefore, Lord, quicken, thou this, soul, and enlarge this heart of mine, for thou only art the God of desire. Thus hale down a desire from the Lord, And from the promise, for there only must thou have it ; the smoaking flax God will not quench. flax will not smock, but a spark must come. into it, and that will make it catch fire and smock. Thus lay your hearts before the Lord, and.say, good Lord, here is only flax, here is only a stubborn heart, but strike thou by the promise one spark. from heaven, that I may have a smoaking desire after. Christ, and after grace.
5. A Love of Christ.
We have run through two affections, hope and desire, and the next is love: a possible good stirs pp hope : a necessary excellency in that good, settleth desire • and a relish in that good settled, kin- dles love. ilus is the order of God's works ; if the good be absent, the understanding saith, it is to be desired, 0 that I had 'it ! Then it sends out hope, and that waits for good, and stays 'till he can see it ; and yet if that good cannot come, then desire hath another work ; it goes up and down wandering, and seeketh and sueth for Christ Jesus. After this if the Lord Jesus be pleased to come himself into the view of the heart, which longeth thus after him, then love. leads him into the. soul, and tells the will of him, saying, Lo 1 here is Jesus

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Christ the Messiah, that bath ordered these great things for his saints and- people.
The ground of this love, is God's spirit in the promise, letting in some intimation of God's love into the soul. We love him, because he loved us first : the burning-glass must receive heat of the beams of the sun, before it burn any thing ; so there must be a beam of God's love to fall upon the sou-lt before it can love God again s I drewthem with the cords of a man, even with the bands of love. God lets in the cords of love into the soul, and that draws love again to God.
. Now this love of God doth beget our love in three particulars :
First, there is a sweetness and a• relish which God's love lets into the soul, and warns the-heart .with .A fainting sinner is cold at the heart, and therefore the Lord lets in a drop of his loving-kindness, and this warms the heart, and the soul is even filled with the happiness of the mercy of God.
. Secondly, as that sweetness warms the heart, so the sweetness of the love of God,-begins to kindle this love in the soul, that it sparkles again : God setteth out his love towards us, seeing that while we were y.et sinners, Christ died for us. This commends the love of God, the Lord sends to poor and miserable sinners, and saith, Commend my mercy. to such a one, and tell him, that though he hath been an enemy to me, yet 1 am a friend to him, and though he hath been rebellious against me, yet .1 am a God and a Father to him. . When a poor sinner considers this with himself, he saith, is the Lord so merciful to me ? I that loved my sins, and continued in them, had it not been just that I should have per rished in them ? But will the Lord not only spare his enemy, but give his Son for him ? 0 let my soul for ever rejoice in this unconceivable goodness of God ! Be- thy heart never so hard, if it have but the sense of this, it cannot but stir thee to love. -

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Thirdly the greatness of the freeness of thL mercy of God, being settled upon the heart, inflames it , the sweetness warms the heart, this freeness kindles the fire ; and when the greatness of the sweetness comes to be valued, this sets the heart all on a flame. This will make the soul say, what ? I that have done all that I could against this good God ! 0 it breaks my heart to think of it ! There was no name under heaven that I did blaspheme more than this name ; no command under heaven I so much despised, as the command of God and of Christ ; no spirit that I grieved so much as the good spirit of God ; and therefore had the Lord only given me a look, or spoken a word to me, it had been an infinite mercy, but to send his Son to save me, it is incomparable : I could not 'conceive to do so much evil against him, as he bath done good to me : 0 the breath of that mercy beyond all. limits • 0 the length of that mercy beyond all time ! 0 the depth of that mercy below a man's misery ! 0 the heighth of that mercy above
height of my understanding ! If my hands were all love, that I could work nothing but love ; and if mine eyes were able to see nothing but love, and my mind to think of nothing but love ; and if I had a thousand bodies, they were all too little to love that. God, that hath thus unmeasurably loved me poor sinful hell-hound. 0 Lord, my strength, 0 how should I but love thee !
But how may I know whether my love be a true love, or a false love ? How may I know, that my love is of the right stamp ?
Let every man put his love upon the trial and ex—examine thus, whether thou dost welcome Christ and grace, according to the worth of them ? If thou dost, it will appear in these particulars :
1. Observe the root from whence thy love came. Canst thou saw, I love the Lord, because he bath loved me ? Then thy love is right. God cannot but like that love which came from himself., Is

thy soul afTheted and enlarged in love to the Lord because thou hast felt the sweetness of his grace Canst thou say the Lord bast let in a glimpse of his favour ? And the Lord bath said in his truth; be looks to him that trembles at his Word ; the minister said it, and the spirit saith it; that My Mercy is registered in heaven: 0 how should I ldve the Lord ? My sins ate Many, which I have wailed ; my sighs I have put up to heaVen, and at the last the Loth bath given me a gracious answer 0 how shall I love the Lord my strength ? If it be thus with thee, thy kiVe is sdUnd. •
2. If thou entertaineth thy Saviotir as it beseeme WM, thou must entertain him as a king, give up' all to him, and entertain none with him, but such as ate attendants upon hirri ; love all in Christ, arid for Christ, but express thy ldve and joy to Christ abOve all: he is a king; and all-the rest are but as retainers. He that loves any thing equal with Christ; (loth mit rightly love Christ. • -' 9. The soul that 'rightly entertains Christ, he is Marvellous weaty and' voatcliful, that he may not/ sadden that good spirit of God,' to grieve him, an' dank him to go away. 'The spouse sought lin. for her beloved, and at last brought him home; and-*ben• she had Welcomed him, she gives a charge tO;, all the house not tO stir, nor awake her love he' please. When a prince- comes unto the house of a' great man, what charge is there given to make no' noise in the nigbt; The soul when it bath received tlie:,spirit of the Lai'd Jesus Christ, cloth thus ; tee gives a peremptory charge to keep watch- and ward, and gives a charge to hope, and desife, and Ave, and joy, and the mind, nor to-grieve aid molest the good spirit of Ood ; let there be no motion but to-entertain it, no advice but to receive it; and do nothing; that may work the least kind.of dislike unto it.
'And now let me prevail With your hearts to.thIS' dinty,•loe the- ,Loru; all ye his saints; Whom wilt

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you love if you love not him ! Oh ! you poor ones, love ye the Lord, for you have need ; and all you rich ones, love ye the Lord, for you have caufe ; and you little ones too, he knocks at every man's heart and perfuades every man's foul, love ye the Lord.
The means are thefe ; 1. Give attendance daily to the promife of grace, and Chrift ; drive away all other fuitors from the foul, and let nothing come between the promife and it.
2. Labour to be thoroughly acquainted with the beauty and fweetnefs of Chrift in the promife.
Chritt is worthy in himfelf: if we had a thoufand hearts to bellow upon him, we were not able to love him fuffioiently. What would you love ? Wouldtt thou have beauty ? Then thy Saviour is beautiful, Thou art fairer than the children of men, Pfal. xlv. 2. Wouldft thou have ftrength ? Then thy Saviour is ftrong, Gird thy fword on thy thigh, 0 moil mighty, Pfal. xlv. 3. Wouldff thou ' have riches ? Thy Saviour is more rich (if it be pollible) than he is ftrong, He is heir of all things, Heb. i. 1. Wouldft thou have wifdom ? Then thy Saviour is wife, yea, wifdom itfelf, In him are hid all the treafares of wifdom and knowledge, Col. ii. 3. Wouldff thou have life eternal ? Chrift is the author of life and happinefs to all that have him.
And Chrift deferves our love, in regard of benefits to us. Be man never fo worthy in himfelf, yet if he have expreffed the part of an enemy, a woman faith I will not have him though he have all the world. This takes off the affeaion. It is not fo with the Lord jefus as he is worthy of all love in himfelf, fo he hath dealt Mercifully with you : in your ficknefs, who helped you ? In your wants, who fupplied you ? In anguifh of heart, who relieved you ? It was Jefus Chfift : Oh ! therefore love him, deal with him as he deferves ; enlarge your hearts to hirri for ever.
Chritt feeks our love here is the admira3 N

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tion of mercy, that our Saviour, 'who bath been rejeaed by a company of finful creatures, thould feek their lose : for fhame refute' him not, but let him have love ere he go. Had the Lord received us, when we had come to him, and humbled our hearts before him ; had he heard, when we had fpent our.days, and all our ftrength in begging and craving, it had been an infinite mercy : but when the Lord Jefus Chrilt fhall feek to us by his meffengers, (it is all the work we have to do, to woo you for the Lord jefusChrift ; yea, and if we fpeak for ourfelves, it.. is pity but our tongue Ihould cleave to the root of si4ur mouth) when the-Lord Jefus 1411 come and wait upon us, and feek our love, Oh t this is the wonder of mercies ! He looks for no portion, he will take thee and all thy wants. pie; you • home then ; and every one in fecret, labour to deal truly with your own hearts ; make up t match in this manner, and fay, " Is it poffible that the Lord boukl look fo low ?" That a prince Ihould fend to a poor peafant ; that majeily 'mould flow to meannefs Heaven to earth.,? God to man? " Hach the Lord offered mercy to me And doth be require nothing of me but to love him again'? Call upon your hearts I charge you, and fay thus, " Lord, if all the light of mine eyes were love, and all the fpeeches of my tongue were love, it were alt ton little to love thee : Oh I let me love thee 1"
6. A Belying ox Chrill."
We are now came to.the work of the will, Which is the great wheel of the foul. The former affections were but as hand-maids to other in Chrift. The mind faith, " I have Peen Chrift :" Hope faith, " I have waited :" Defire faith, • " I have longed ," Love faith, " I am kindled :" Then faith the will, " I will have ChM*, jt than be fo :" And this makes up the match. The feeds of faith

went before, now faith is come to fome perfeaion, now the foul repofes itfelf upon the Lord Jefus.
And this repofing .or refting itfelf difcovers a five-fold as :
Firtl, it implies a going out of the foul to Chrift when the foul teeth this, that the Lord Jefus is his aid, and mutt tale him, and pardon his fins, then " Let us go to that Chrift" faithhe, it is the Lord's call, come tome, all ye that are weary : this voice coming home to the heart, and the prevailing fweetnefs of the call overpowering the heart, the foul goes out, and flings itfelf upon the riches of God's grace.
Secondly, it lays Taft hold upon Chrift : when the Lord faith, come, my love, come my dove, 0 come away l Behold I come," (faith the) and when the is come, the fafteneth upon Chrift, laying, my beloved is mine, and L am his : faith lay. hold on the Lord, and will.not •let mercy go, but cleaved unto it, though it conflia with the Lord ; Should h€ flay me, (faith Job) yet mill I fruit in him.
Thirdly, it flings the weight of all its troubles, guilt, and corruptions upon the Lord Jefus Chrift. As when a man cannot go of himfelf, he lays all the weight of his body upon another • fo the foul goes to Chrift, and lays all the weight Of itfelf upon Chrift, and faith, "I have no comfort, 0 Lord, all my difcomforts I lay upon Chrift, and I rely on the Lord for comfort and confolation :" Who is this (faith Solomon) that cometh up from the wilderner leaning on her beloved! Cant. viii. 5. The party coming is the church, the wildernefs is the troubles and vexations the church meets with, and the beloved is the Lord Jefus Chrift ; now the church leans berfelf all upon her hatband, the walks along with him, but be bears all the burden : alt your care upon Aim, (faith Peter)for he careth for you,i Pet. tr. 7. - Fourthly, it draws virtue, and derives power from the Lord Jefus Chrift for fuccour and fopplies ; M4 here is the cfpecial life of faith, it goes for

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mercy; and grace, and comfort in Chrift, lie knows it is to be had from him, and therefore he fetcheth all from him ; With jay Jhall he draw water out of the wells of falvation, Ifai. xii. 3. The fountain of falvation is Chrift, and all the waters • of life, of grace and mercy, are in Chrift jefus now it is not enough to let down the b:ueket into the well, but it muff be drawn out alfo ; it is not enough to come to Chrill, but we mule draw the water of grace from Chrift to ourfelves. •
. Fifthly, faith leaves.the foul with the promife ; yea, not-withflanding.all delays, denials, rlifcourage, ments from God, faith brings on the. heart {till it will be fure to lie at the gate; and keep the foul with the promife, whatever befals.it. The faithful foul lays hold. upori the Lord for mercy, pardon, power and grace, and though the Lord feem to give him up to the tormentof fin and corruption, yet the foul faith, " Though my . foul go down to hell, I will hold here for mercy, till the Lord comfort and pardon, and fubdue gracioufly thefe curled corrup, tions, which I am not able to mafter myfelf."
Haft thou gotten faith then labour. to hufband this grace.wa..• It is .a thame to fee thole that. have a right and title to grace and Chrift, yet live at fuch an. under-rate : I would have you to live above the world, for the Lord loth not grudge • his people comfort, but would have them live chearfully, and have thong confolations,'.-and mighty af, furance of God's love : is there not caufe?..Surely there is. Why, faith (if it be right) will make the life of achriftian moft eafy, moft comfortable. Unfaithful fouls fink in their forrows upon every occafion, but faith gives cafe to a man in all his converfation : 1. Becaufe faith hath a (kill to put overall cares to another : we take up the trot's, but faith calls all the care on Chrift ; an eafy matter it is to lie under the burden, when another bears all the weight of it. Look, how it is with two ferry- amen, the one hales his hoat about the Ihore, and

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cannot get off, but tugs and pulli, and never puts her forth to the tide ; the other puts his beat upon the ftream, and fets up his fail, and then he may fit ftill in his boat ; and the wind will carry him whither he is to go : juft thus it is with a faithful foul, and an unbeliever ; all the care of the faithful foul, is to put himfelf upon the clream of God's providence, and fet up the fail of faith, and to take up the gale of God's mercy, and fo • he goes cheerfully, becaufe it is not he that carries himfelf, but the Lord Jefus chrift : whereas every unfaithful foul tugs and pulls at the bufinefs, and can find neither eafe nor fuc-. eels : 2. Becaufe faith fweetens all atialions: howfoever it apprehends all troubles and affliaions, yet withal it apprehends the faithfulnefs of God, ordering all for our good : and that's the reafon why all our troubles are digefted comfortably, without any barihnefs at all.
You will fay, if faith brings fuch cafe, how may a man that bath faith, improve it, to have fuch comfort by it ? I anfwer, the rules are four :
1. Labour to gain fome evidence to thy own foul, that thou haft a title to the promife : the reafon why poor Chriftians go drooping, and are overwhelmed with their fins and miferies, is becaufe they fee not their title to mercy, nor their evidence of God's love.
2. Labour to let an high price on the promifes. of God : one promife, and the fweetnefs of God's mercy in Chrift, is better than all the honours or riches in the world ; prize thefe at this rate, and thou canft not choofe, but find eafe, and be contented.
3. Labour to keep The promifes ever at hand. What is it to me though I have a thing in the houfe, if I have it not at my need ? Now for the Lord's fake let me entreat thee to be wife for thy poor foul. There is many a fainting fit comes over the heart of many a poor chriftian ; perfecutions without, and furrows and corruptions within ; therefore keep thy

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cordials about thee, and be fure to have them within reach ; take one, and bring another, and be refrelbed by another, and go tinging to the grave, and to heaven for ever.
The Crowing of the Soul witii HITHERTO of the firft part of the foul's im-
Chrift. • to wit, of the putting the foul into Chrift. Vie are now come to the fecond, which is;
the growing of the foul with Chrift. Thefe two take up the nature 'of 'engrafting a firmer into the flock, Chrift Jefus. Now this growing is accompliibed by two means.
1. By an union of the foul with Chrift.
-2. By a conveyance of fap or fweetnefs (all the treafures of grace and happinefs) that is in Chrift to the foul.
' Firft, every believer is joined unto Chrift, and fo joined and knit, that he becomes one fpiiit. He is joined ; as a friend to a friend ; as a father to a child, as a hatband to a wife ; as a graft to a tree ; as a foul to a body. So is Chrift to a believ,. cr ; I live, yet not I, but the Lord Jefus liveth iet me. 2. So joined that the believer comes to be one fpirit with Chrift: this myftery is .great, and beyond the reach of that little light I enjoy: only I than comipunicate what I conceive in thefe three conclufions: 1. That the fpirit of God (the third perfon in the trinity) cloth really accompany the word, but more efpecially the precious promifes of the gape!. 2. The fpirit (accompanying the promife of grace and falvation) doth thereby leave a fupernatural power, a fpiritual, and overpowering virtue upbn the foul, and thereby brings it unto Chrift: it is not fo much any thing in the foul, as a fpiritual affifting, and moving, and working upon the foul, by virtue whereof it is moved and carried to the Lord Jefus Chrift. 3. The fpirit of grace i*

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the promife working thus upon the heart, caufeth • the heart to dole with the promife, and with itfelf in the promife ; and this is to be one fpirit.
This may fhew us that the fins of the faithful are grievous to the bleffed fpirit ; not only becaufe of mercies, bonds and engagements, which the believer bath received, but becaufe a man is come fo near to Chrift and the Spirit, to be one fpirit with .Chrift. What I Lodge an unclean fpirit with a clean fpirit of the Lord ! The Holy Ghoft cannot endure this: Let nes fiefhly communication come oat
of your mouth, Ephef. iv. 29. Grieve not the holy .
(putt of God, becaufe by it you are fealed unto the
day of redemption : the good fpirit of the Lord hath fealed you unto redemption, and knit you unto him-(elf, and will you rend yourfelves from him and grieve him ! 0 grieve not the Holy Spirit ?
Secondly, as there is an union with Chrift, fo there is a conveyance of all fpiritual grace from Chrift, to all .thofe that believe in him : 1. There is fully enough in the Lord Jefus Chrift for every faithful foul. 2. As there is enough in Chrift, fo Chrift doth fupply or communicate whatfoever is soft fit. S. As the 1.1ord cloth communicate what is fit, fo he doth prefeive what he doth bellow and communicate.. 4. As the Lord doth preferve what be communicates, fo he quickens the grace that he now cloth preferve; and in the end he crowns it all
Hence we fee, whither the faints of God fhould go to fetch fupply of whatfoever grace they want,' yea, increafe and perfeaion of what they have al--ready.. Chrift is made all in ail, to—his fervants ; why then, away to tbe Lord Jefus: he calls and invites, I counfel thee to buy of me eye-falve. if thou be an accurfed man, buy of Chrift jultification ; if thou be a polluted creature, buy of Chrift fanctification : Wills thee is thewell-fpring of iffelfaitb David) and in thy light we fiat/ only fee light. It Ia not with us, but with thee ;it is not in our heads,' or hearts, or performances,-it is only in Chrift to

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found, only from Chrift to be fetch ed. I deny not but we fhould improve all means, and ufe all helps, but in the ufe of all, leek. only to Chrift ; with him is the well of life. Away to Chrift ; wifdom, righteoufnefs) all is in him, and there we muff have them.
You will fay, what are the means to obtain thefe graces from Chrift ? I anfwer : firft, eye the pro-mile daily, and .keep it within view. Secondly, yield thyfelf, and give way to the flroke of the pro-mile, and to the power of the fpirit : for inftance, imagine thy heart begins to be peered with vain thoughts, or with ,a proud haughty fpirit ; you mutt not be difcouraged ; no, but eye the promife, and hold fart thereon, and fay, Lord, thou haft promifed all grace unto thy fervants, take therefore this heart, and thefe affections, and let thy fpirit frame them aright according to thy own good will ; by that fpirit of wifdom (Lord) inform me ; by that fpirit of fanaification (Lord) cleanfe me from all my corruptions, by that fpirit of Grace tLord) quicken and enable me to the difcharge of .every holy fervice. Thus carry thyfelf by the power of the fpirit of the Lord, and thou (halt find thy heart ftrengthened upon all occafions.
For conclufion (to dart this ufe deeper into your hearts,) if every believer be joined with Chrift, and from Chrift, there be a conveyance of all fpiritual graces unto every believer ; then above all labour for Chrift in all things : never let thy heart be quieted, never let thy foul be contented until thou haft obtained Chrift. Grace indeed is good, and duties are good ; leek for all, we fhould do .fo ; perform all, we ought to do fo ; but oh ! Chrift in all, above all, more than all. Thus I have (hewed you the way to the Lord Jefus : I have (hewed you aifo how you may come to be implanted into the Lord jefus ; and now I leave you in the hands of a Saviour, in the bowels of a Redeemer ; and 1 think I cannot leave you better.

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Vrartict of banttifitation :
XAMPL 1711D﷓
rhe Privikges and Duties.
Zte Entrance.
YOU have heard the doarine, pretepts, and the pattern of a man in his fecond, or new births now remains what follows all his life and therein
L His privileges.
2. His duties.
1. His privileges, as he is now a believer in Cluj% are
The firli privilege wbkitinunediately follows our union with Christ, is juftification.
A man may be faid to be justified either virtually, or aaually s either in Chria, or in himfelf.
1. Virtual' in Chrifi : and this is from the day of Ma's ;. .n and in the virtue of his fatisfac- tion pit is intendeth no more but that fatisfaction is madoomdlemieson purchafed by the blood of Chriff.
2. Aataliy in himfelf when a man bath the poifeffion of juflification, immediately after his union with the Lord jefus Chrifi. Now this juftification confidered, as it is a ftste of favour with God, which a man at his firit believing is put into,

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is not reiterated; yet the particular aas of pardon and imputations, of. Chrill's.righleoufnefs, are COW:. , tiguAlai hi Vocil loimnrpii,itanArd vino 019 brievrin.\' In thii-refned this atival jtaification (or particular aas of pardon) hathitrdegrees. of progreffion : the beginning, thereof is lai4 in. our fire tinion..with Chrift : itie-Ccmfunimation °fit is not tilt the Judge at the latter day bath foleawAy pronounced the fentence of finahlhfoivtipo. Roam; theft, there is a progreffive work of jullification • by the conflant
aaings of the fpirit applyi the blood of Chrift, by faith, to the quiet and.(pon cult 9f the foul : the firft we may term initial Jufti ation, the . fecond progreflive, the laft panfivitinge: tha firft is wrought and fealed in the firft facrament ' • the fecond is wrought and fealed in the fecond fa crament;. andr both Owf% branch& of ficrimintiihjuftifioaiion . are. to. us. t he pri-affstranoo of that perfect juftificat km
It huh been: commonly laid by • flinw of- our be* divines, that ,ittftification is tranfaited in our firft incorporation into Chrift ; at which.tim*itis.concoivect that. the-pardon of all fin- is fettled. to the believer at once. But I fear the mif-underfianding of this point had) laid the ground, upon•whie•rono build that unhappy ftruaure, whialt turnoth the grace of God into wantotinefs.. Who-km:moth, not that Jultification; iv conthiikta: the: fbripture , • is. the as of a judge pronouncing n judicial ffit;tenac.; wherein• he abfblveth tha pethin of thafinnerftom all fm and puniibment dice- to him- for fini and that, for the albne righteoufnoftiofithe firety; Chrik freely. imptitec• and:by. fiiith.received.ofhiin ? And according to:thir; D fuppofe: we•fliall• not err. if:we fay, L. That a. wock,ofijuiliftentlorrilifirien•allet br• us future, viz. at the laft day„when we fhall•reteive; a final kliftharge, and. Daft_ day bbd &all -Wipe-away all. tears; front Mir eyint:! and! yet$ . 2 i That. in otw•Hiftunion Witit,' Clirift•tbetreira a• worlt- oftiiiiiification, viz. Aaual imputation ofightiftistrightecnifnefir, amt_ aatiali rentifficurofi-aill fin; or of whata filvfbr the

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ant, the fool finds iptiky elf et oncet 0 st that Unit whoa it,isasil United so Obit, & due nbt fay, that juftiracation is one iindifiiilued aa a ertthatill sae, imft;:piteihnt, and too mike; are remitted tti the believer mune: bptth is fay,thitt in ottrfag union, ail our this pelt and-prefect; abe itiotally pardoned And this flObur reeeiveth is a Oche of affetancts, fist in .fitture elle, by apply ieg airfares to CNA we.aay receive the forgtee-, of oar 'daily Sus, nod thin at the Jaft day we utak it be be sk﷓
i folved from all settpfations Mid id agehili usa all Iiist juitifieatinn 1-betides theft paraittrist ilett of pardon, And impstalion of Chrill's sightiatifiels) doth notes; a_ gale of grace, at rebonceliation With God, for the iaiputed righteoafneA dl Cbrifl
And being jellified by faith; we blare peiide
· God; (that is) Chrif's righteoufnefs beingiuspeteda and fins pardthied, w•hive Wade- with 01611; bot only peace freni God's our confeienbes; but peace
· with God, in ant retoriciletneit to hint; and iti his -favour toWardt es. This retchiciliation confilts in
thiaga: I. In our Peace with-God, whereby
the Lord lays by all ads' of ficehlity again& us':
/n the low and faro* of God he nom loves us not only with a love of good-will, but with .aloie of cottplsteency and delight. Obi wader *hit a bieffed Elate this is I - ﷓
Adoption follows reconciliation, *hereby the fJord accounts- is fons : beheld What subset of lobe the Father bathbellowesf upon us the we Illould be called the forts of God: ‘fidthord ao; °outset us jell in our juiliication, friends in ourreconcitationjotts' in our ddoption: now flit .atioitt lion is either begun in this•life, or perfetled se the World to come, when we Mall receive all the prim` letei-of Ions. .
Stutilification folldWs adoption': nd fboner
fons;b0 *e receive the image of our hasten)); Father: inlanitifidatiob I- the- rnennertif it it -thus :
1. The fpirit works- in we principle Of filitittnth

life: the fcripture &metimes calls its feed, &mow times a fpring or fountain, fumetimes the life or Chrill, becaufe it is conveyed unto us by the fpirit of Chrift, by means of our union with Chritt. What name foever we give it, we may not conceive it to be a new faculty added unto thofe• which are its ;nen by nature, but an improvement of thofe
.ties to work fpiritually as they did naturally before_ regeneration : hence it is that a regenerate man in fcripture is faid to walk after the fpiriti--To be led by tke fpirit,—To walk in tke fpirit.
2. From this fountain . fpring all thofe habits of fpiritual grace, which are feverally ditlinguithed by the names of faith, hope, love. Although to fpeak properly, they are but the diverfifications of that .fpiritual principle within us, dittinguithed by thefe names. -
S. From thefe habitsof grace abiding in us, pro-teed fpiritual motions and operations. And as it is with natural habits, fo it is with fpiritual, they are much encreafed and ftrengthened by the ufe and exercife of them, and are as much "weakened by difnfe, and negleft of fuch an exercife.
The excellency of this privilege appears in thefo particulars :
1. This is our glory and.hearty, even. glorificaT tion begun : what greater glory than to' be like unto God ? We are Changed from the fame image, from glory to glory; every degree of grace is glory and the perfeElion of glory In beaves confitts chiefly in the perfeEtion of grace.
2. This will give us abundance of fweet peace. From whence come troubles, and doubts of God'a favour and love. Is it not fotne guilt or decay here ? Is .it not our feeret dalliance with fome known fin? On the other fide, what was Paul's rejoicing ?.Hezekiah's peace ? The one cried, that
Oncerity. and fimplicity he had his converfa•!, lion among men the other, Lord remember I have walked i*ge thee uprightly not that this was
• -

ground of their peace, for that only is free race In Chrift, but the means of their peace ; that is a CUP fed peace, that is kept by looking to Chrift, and yet loving our lob.
s. By this we have comfortable evidence of our ,unification : nor is this a running, upon the cove- nant of works : is not faatification (the writing of the law in our hearts) a privilege of the covenant of grace, as well as juttificatton ? and can the evidenc.' mg of one privilege by another, be a running upon the covenant of works ? Cob I confider, how many evangelical promifes are made to perfons invested with fuch and filch graces I As of poverty, mourn.
meeknefs. And to what end, but that every one may take, and be affured of his portion manifefted particularly therein ? Surely none are jut: tified but they are fanetified ; or if not fanflified; they are not juttified.
Glorification is the left in execution of God'a eternal purpofe : and herein we are made partakers of thofe endlefs and unutterable joys, which neither eye bath feen, nor ear bath heard, PAT the heart of any man conceivgd.
fAuttez in enteral.
Of the Equity of Date;.
NO fooner is the foul translated into the (late of grace, and crowned- with thofe glorious privileges, but immediately it cries out, 0 Lord, what (ball I do for thee ? How than I live to thee ? Good reafon the foul Mould now give up herfelf to Chrift, for the knows the is not her own, but chrift's. Can there be filch a heart in nny chriftian,

as to oontiove becaufe to much grace.hatb
abounded ? Oh no 1" The love of Chrifizonarailit las ,(faith the vatic) becaufe we thus audge.,—Tha he died for all, that they which live, ihouldoot UV* Itutt) thanfelses, but antokint which died for them and rote again." There is aprinciple of love in the hearts of believers, and thislove of thrift copilraint them to liv,e to Chrift c ye are a chofen generation, a royal priefihood, a holy dation, .a .peculiar people. that ye thould,thew forth the praises of Chili, whti bath Railed you out of slarfs Into his n2astrellona
· E C T. II.
Of the litcyticioney 4f butiev.
Btrr,*ft siredick, gletiet 46 my Laid Or what ars tbefe &Mee in *enslaves /
· Ail the daties4f Mai tut nothing at all nett) Ood g ton * moo be profitable' mite God, as he that is wife can be profitable unto liffttfelf le it any pleafure to the Almighty. that thou art righteous Or is it gain to him, ttier thod niakett thy ways perfeaU thou be righteous, when give* thou him Oe "ghat tetteived# ho (*nal Afire /urea All the fervice Of men and angels, though they run parallel with the longeft lines of eternity, are no fufficient recompenca for thy foul's deliverance ; when we have done all, !till we mull fay, we are unprofitable fevarfis. -
2. All our duties of man, are in fame rerpee *fel " chrifdeni may diftinguiik between( drat whieh is, the fpirit, in works, after redovatieivi﷓
sully the whole work after they harm done it s• daw 21.4 *Nigh :the. motions and. alliftatioe of the COO-fin poseerboly,.and withoist in the fringe tov
itfeifv yotly that: tithe there. motion alid.affifte twee haver paired through= the etc ieli of Atilt

• f nit j
hem% aw have been mixed with their manifild eowaythms in doing, even the whole work thereby, herometrpolluted.' It title be A that our belt' recompenoe to Chritit for hie loves be unprofitable to.himb and tinfulas: done by man; what than / fay Haw mufti early myfelf to my Redeemer
S C'T. /II.
Of the Akan:. of Duties:
IDARE net butobey; though all thedUtiee lathe world am infuticient to. recompense tbote bowels. of God's_ Mercies in Obritt, I mutt not therefore • call' away duties. It is true, I. cannot but fin in all L do,. my belt duties are tainted and mingled with fin but will it follow, that becaufe I cannot be more clean, therefore I- mufti* more filthy than •
needs? Nay, 0 my fout,,i( thou-Attmarried to that. bridegroom Chritt, duties and all things elfe are, clean to:thee. There is.an healing. of duties if we. be in Chrift.. Certainly, that fruit which cometb. from a root of faith, mutt needs.be.good fruit. "
believe,'. therefore. I fpeak," faith the Pfalmilt':
my, foug,canit.thou fay.? thelie.ve, therefore I pray ; . I, believe,: therefore r fandify the Lord's day ;•I be-. lieve,_ therefore Idb all dtities.of obedience. Thy obedienee then is. the fruit of paradife, for it grows. on-the very tree of life, Chritt is the fun of righteoufnefs, that arifeth with,healing in his wings : Chrift is that fun, that by. his heat of love extraas all the fin out of thy duties, and fo thy duties are healed ; the fpiritual part of them being prefented by the intercefllon of Chrift; and the defeas covered by the righteonfnefs of Chrift. '
2: But how thould [know that Chtitt thus.tairesk ivy duties and heals them, an•mingles them witW his own ineenfe, and-carries theni in unto GOdtheFather ?

Mitt thou neverfind a fpiritual fire come ciovtlfti as it were, upon thy heart in duty, or after duty I In the times of the old teftament, if they offered up a facrifice, and a material fire came down from heaven, and burnt up the tacrifice, it was a certain tellimony that the facrifice was accepted : now in the times of the gofpel, we mutt not expea material fire to come down upon our duties ; but bath the Lord it any time canted an inward and tpiritual -fire to fall down upon thy heart, warming the fpirit in duty ? There the Lord fpeaks thus much to thee, that thy facrifice is turned into afhes, and it is accepted by Jefus Chrift.
This fire iffues from the blood and interceffiont of Chrift, our great High-Prieft ; it is the effiCaey of his blood, and power of his glorious interceglion that, when thou feeleft any good in duties, doth at that very inftant prevail with God the Father for what thou feeleft : fay then, do I now in this ordinance, or in this duty, feel my heart warmed, or lovingly affected ? Oh ! I fee the Lord iefus who . fits In glory at the right hand of God, now remembers me a poor worm on earth ; now I feel the fruit -of his fpirit, power, grace, comfort, pretence, tweet-nets ; now I taile,1 drink, I enjoy, and am abitn= dantly fatisfied with his rivers of pleafures ;. and if this pretence of Chrift be fo tweet, what is himfelt: then ? 0 my foul, if ever thoti dolt thus relifh the blood and fpirit of Chrift upon thy fpirit in duties, go thy way, and give glory to God.
SECT. IV. ReAing in Duties.
• AND D yet be weary, 0 my foul ! It was Luther's Paying, take heed not only of thy fins, but alto of thy duties : couldft thou defire and pray till heaven and earth (hook, till thou hadft womb), tongue

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to the Rumps ; couldft thou fait till thy fkin and bone cleave together ; couldft thou purpofe with re-* folution to be better ; couldtt thou reform thy heart, head, life, tongue, fome, nay, all fins ; couldft thou live like an angel, thine like a fun, walk up and down the world like a diftreffed pilgrims couldft thou die ten thoufand deaths, lie in hell fo many millions of years, as there are piles of grafs on the earth, or fands on the fea-thore, or liars in heaven ; I tell thee, not one fpark of God's wrath againft thy fins, can be quenched by all thefe duties, nor by any of thefe forrows or tears.
It was Auftin's faying, though it founds hard!, that repentance damns more than fin ; meaning, thoufands did perith by refting therein.
I3ut how than any man know, .that he refts in his duties ?
By thefe figns following :
1. It is a fign that a man reits in his duties, if he never found it a hard matter to come out of his duties : if thou canft not: tell. the time when thou didft reit in duties, and didft groan to be delivered from thefe entanglements, thou haft jutt caufe to fear.
2. It is a fign that a man retts in duties, if he exceedingly prize the bare performance of duties:. thofe duties that carry thee out of thyfelf unto Chrift, make thee to prize Chriff. Now tell me, dolt thou glory in thyfelf ? Dolt thou fay, " I was before ignorant, hard-hearted, but now I underttand better, now I can forrow for my fins, I can pray with fome life ?" Alas, poor foul ! thefe things do argue only the fpirit of God breathing on thee, not dwelling in thee. If thou refiett here, if thou thus enhanceth the price of duties, then do I pronounce from God, that thou dolt reft in duties : There things (faith Paul) I accounted gain, i.e. before his converfion, but now I account them lofs. This is the reafon why a child of God commonly after his prayers doubts much of God's love itowarcle

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Visa : %Aeneas another man that falls ibort of him, nity9• fo :much as queftions his eftate : the tuft fpoth much vilenefs in his bell duties, and fo ludgqtk meanly of himfelf ; but the other is ignorant of 4py Nob- aiknefs, and therefore efteems highly qf 'thorn:
4. It is a fign that a man rails in his duties, if he *ever came to be fenfible of their poverty, and utter en'aptinefs of any good in them. Didft thou never fegl° thyfeif in this manner ? 0‘ Oh ! I am Ignorant 9§ any . bed, as vile as any devil ; what a nett of fin- and rebellion works in.My heart ? I once thought, t lealt My bean and defires were good, but now I WI no fpiritual life. 0 dead heart I I am the poor-eft, bafell and blindeft creature that ever lived 1" If thou Hover fetid thyfelf tbuq, thou never camel out of thy duties.
4. It is a fign that a man rafts in his duties, if he gain no evrfngelical righteoufnefs by duties, i. e. -if be prize not, defire not, delight not in union with the 1.,ord Jefus Chrift. Hence a child of God arks. himfelf after fermon, after prayer, after facrament, what have I gained of Chril ? Have I got more knowledge of Chrift ? More admiring of the Lord Jefus Chrift t Have my affeaions been railed, my graces aced, my foul refrefbed with the delights of Chrift ? On the contrary, a carnal heart, that refts in his duties, afketh only, what have I done ? I thank Goa, (faith 'the Phirifee) I am not as other
are,--4 fall twice hi the week, I give Wes. of all that I peels : fa I pray, and hear, and reform, and forrow for fin, therefore I null- be fared ? No fuch matter : let a man have a bucket of gold, doth be think to get water, becaufe he bath a bucket No, nn, he mutt let it down into the well, and draw 'up water with it : fo muff thou let down all thy duties into the Lord Jefus Chrift, and draw life, and light, and grace from his fulnefs, othertvife thou
perilh without Chrift. Oh 1 that the nainifiers of Chrift would become funs of thunder in this

matter ! Many bate had experience of Chriff's eaa larging the common . gifts• of his fpirit ; but what have they felt of Cbrift's renewing, fanaifying and healing their lulls? Olt 1 it is far more consfortablea to find. Chrift's poWer melting thy heart for fini mortifying, thy lulls' . quickening thee to holinefej than ,to find ten thoufand enlargements in holy performances.
t. That hereby you tilay exprtfs obedience. to God-'s will ; rejoice evermore, pray without ceafing; in every thing give thanks, for this is the will of God in Chriff Jefus concerning vou.
2. That God, the Father of our Lord lrefu4 Chrift, may be honoured by the performance of thefe . duties : herein is my Father glorified, that you bear mach fruit. Abraham believed, and gave God glory. So we fhould pray, and meditate, and bear, all should tend to the glory of God.
3. That duties may be as evidences of Ood's love to them who are in Chrift jefus : they cannot faveo but they let the foul in to Chrill, and follow and-accompany fuch a man as 'hall be laved. Duties' bring you in to Chrift, and are evidences when yot,t are in Chriff, that the .ord and mercy is yours ; eviin as at the facrament,,the elements of bread and Wind are outward figns tee bring Chrift and the heart together. Indeed the heart muff not re*
thefe figns ;. but when thd foul is let into Chriff, then, faith paufts Tot, go: the outward elements, and

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treat immediately with the Lord Jefus. So grace and duties are inward figns ; and while men make ufe of them only, as figns and means to let them come in unto Chrift, and their rejoicing is not in them, but in Chrift ; their confidence, is not pitched upon them, but upon Chrift ; there will be no danger at all in making fuch ufe of figns ; neither is it more derogatory to free grace, or to Chrift's honour, for God to make fuch effeas figns of our union with him, than it was to make outward figns of his prefence : it is true, thefe are pot full tettimonies without the fpirit of Chrift.
4. That they that exercife duties may obtain the promifes: Godlinefs is profitable unto all things (faith the apoftle) having the promifes of the life that now is, and of that which is to come. There are many promifes fcattered up and down in the word, and hereby if God be not a debtor unto thee, yet he is to himfelf, and to his own faithfulnefs.,
Thou, Lord, payeit debts, and oweft none • it " was free for thee before thou hada promifed, " whether to give me heaven, or no; but now the " word is out of thy mouth, I ufe- duties as means, " though I adhere only to. thee, and to thy faithful" nefs, who has promifed." Duties are confidered, firft, as fervices, in refpe& of the command ; and fecondly, as means to obtain bleffings at God's bands, in relation to his promife : now moil in the world perform duties as aas of obedience only, and fo reft in the prefent performance ; but if we do them in faith, we should have an eye to the promife, and look on duties as means to obtain fome mercy ; yea, falvation itfelf at God's hands, Phil. ii. 12. Rom. x. 10. 2 Cor. vii. 10. 1 Pet. i. 9.
But is not this to be Caved by duties?
No : for herein.we fpeak not of duties originally, but inftrumentaliy, and with relation to the Lord Jefus Chrift ; not as meritorious caufes, but as •
Subordinate means of our falvation in the name
Of aria : the belt of duties, in their own natures,

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are but mere empty pits, and dry channels, though never fo curioufly cut out ; but Chrift fills them.
5. That thefe duties may turn to our comforts. Not fo, as to put confidence in them, to take corna fort from them as caufes ; that cannot be, for who can look upon any thing he doth with that boldnefsi But as the teftivnony of God's love to us ; and as the means of confolation ? Thus Hezekiab, not as a proud Pharifee, but as a thankful acknowledger of what was in him, prayed, " I befeech thee, 0 IL4 Lord, remember me, how I have walked before " thee in truth, and with a perfe& heart, and have I" done that which is good in thy fight." We may therefore take comfort from duties, not fo as to reft in them, but as a means, and fo as to praife God thereby.
6. That others might receive good and glorify God. Thefe things are good, and profitable unto men (faith the apoftle) ; and Let your light fo fhine before men, that they may fee your good works, and glorify your Father which is in heaven. Chrift doth not here encourage vain-glOry, but he propounds the true ends ofour vifible holinefs. Hierom feid of Auguftine, that he loved Chrift dwelling in. Auguftine: fo ought we to walk, that others may lave Chrift dwelling in us. There is an exhortation to wives, fo to walk that their hufbands may be won to the Ltrd: fweet foul, it may be, thou prayeft for thy hufband in a carnal condition ; thou defireft him to go to hear fuch a minifier, Inch a fermon ; go on in thefe duties, adding this to the reft fee that thy life alfo may convert hitn.
7. That duties may carry us to the Lord Jefus Chrift : he alone is able to lave them to the uttermoft that come unto God by him, (i. e.) in the ufe of the means. Hear a fermon to carry thee to the Lord Jefus fait and pray ; and get a full tide of affeEtions in them, to carry thee to Jefus Chrift, (1. e.) to get more love of him, more acquaintance with him, more union in him, and communion with

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Mini tile thy derties as Noah's dove did her 'Alpo to carry thee to the ark of the Lord jefus Chrift, where only there is reft : if the had Deter ufed her wings, the had fallen into the waters; and if the had not resumed to the ark, the had found no refit. So, if thou malt ale no duties, but caft theirs all off, thou art fore to petith ; and if they convey thee nail to Chrift, thou mayefi lie down in forrow.
S. That the Lord Chrifi may be exalted, and: advanced by duties. The main end of duties, is, the glory of him. who bath redeemed us with the price of his blond, and the power of his fpirit this fets the crown; on his head. How Many perfornt duties, not to fat the crown on Chrift's 'head ? Bub this is the main end of right obediencei that the crown may be let on Chrift's head, that he Who is. King of faints, may have the h000trr given him, due to his kingly office. 0 my foul, in refpea of all that ends, vie and exercife duties, but be lure of Chat in all, above ail, more than all : Oh ! let. Chrift have the crown fet. (in his head, give him all the glory. Call not away duties, but call them down at the feet of Jefus Chrill„ as the twenty-four elders call their crowns, laying, thou art worthy, () Lord, to- receive glory, and honour, and power : for thou halt created all things (all duties) and for thy pleafure they are and were Created.
And yet let rile warn you of one datilgerons fame : foam think if they fetch in their comfort by duties ; as by prayer, meditation, &c. that then it would he a comfort only of their own hammering out, and not the genuine joy of the Holy Ghoft. A defperate miftake they let the workings of God's fpirit and their own fpirit in oppofition, when their fpirit Mutt ftaad in fubordination to God's : God's fpirit affray worksour' comforts, by fetting our own fpirits-aWork upon the promifes, and' by railing out titoughts to the objeas of our comforts. And yet I; deny not, that if any thould fo think to work out his comforts by meditation, prayer, reading. the

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word, as to attempt the work in his own ftrength, and do not all in fubordinatiou to Gad, and the fpi. ries sffifiancr, the comfort will be nothing bat vasiity, a comfort Wiwi of their sown hanunering out
of the diential Reguffito Duties.
BUT what are they, we call duties? Or what are thofe effential requifites in duties Many by duties intend nothing but that which is external, as coming to the church and receiving facraments..
I anfwer, theft are like cloaths upon a dead man, that cannot warm him, becaufe there is no life within. The foul of all duties is that which is internal ; in which refpe& three ingredients are ne-: ceffary, viz. 1. That they be from God, 2. throtigh God, and S. to God.
1.- From God: it is of the veil, effenCe of a duty, that it be commanded by God. Look to this in thy duties, know the commends, and do them, becaufe they are commanded : if thou dolt them, and yet knoweft not that God commands them, this is no true obedience; or if thou knoweft they are commanded, but yet doll them not becaufe they are commanded, neither is . this obedience to God. In all duties rightly performed, there mutt be a knowledge of, and an eye to the will of Crod, Rorri.'Xii. 2. Eph. v. 17.
• go Through God, e. 1. Through the fpirit, who
fpiritualize theM. : 2. Through Chrift, who
pi$rente them and makes them acceptable to God.
, tiljhrough the fpirit of God : now; the fpirit
WOrlea.on our fpirits to the perfOrmance, of our
duties: and therefore look how trittoh.ibere is of
the Holy Spirit i duty, fo far it is faatified, fa far

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it is accepted, and no further. God is my witnef) <faith Paul) whom .I Jerre with my fpirit in the gofpel of his Son. - In every fervice we perform, our fpirit ftirred up by God's fpirit, mutt needs have a hand in it, or it is but the carcafe of a right fervice : the foul, will, and affe&ioas mutt go together with our duties, (that I mean by our fpirit.;) or the vitals are wanting. If a man come to confefs his fins, and yet flights them inwardly in his heart ; if a man pray for reconciliation with God, and yet have no longing in his heart after it ; if he afk grace, or the fpirit of mortification, and yet his heart doth not inwardly feek it ; he prays not in the fpirit, and therefore God will not accept it.
. (2.) Through Chrift : for Chrift perfeeti, per= fumes, and prefents our duties to, his heavenly Father: as duties come from us, they favour of flefh, but the angel of the covenant mingleth incenfe with them, and fo he offers thein upon the golden altar, which is before the throne. Here is tweet comfort, 0 my foul : what though thy duties are weak, and cold, and confufed ; yet through Chrift they are enlivened with his intercelfory fpirit : through Chrift they are,perfumed with the precious odours of his frefh bleeding merits, and bleffed mediation, and fo they are made acceptable to God, that he May receive them. .
. Obferve here a•double interceffor : . .
.One is the fpirit, that helps our infirmities :
The other is Chritt, that makes them acceptable to God.
3. To God: that is, to fet forth his glory : for as his name is blafphemed when we walk in wickednefs, fo it is glorified in doing our duties. This is the end of all our duties, indeed of all our doings: whether ye eat or drink, or whatfoever ye do, do all to the glory of God. One duty fan6uifying Chrift in the heart, is more than a thoufand. Young c.hriftians, it may be, do more works, but not as works of grace ; the more evangelical_ our works

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are, and the more to God, the better they are : we are of the circumcifion, who rejoice in the Lord Jefus, worthip God in the fpirit, and have no confidence in the fieth.
I bell- filial.
Of the Nature of Self-Denial.
SELF-DENIAL is a total, thorough, utter abnegation of a man's own ends, councils, affeaions, and a whole proftration of himfelf, and of all that is thus under Chrift Jefus. And thus we have the meaning of Chritl, If any man will come after me, let him deny himfelf. e.) Let him lay fide his own wifdom as an empty lamp, his own will as an evil commander, his own imaginations as a falfe' rule, his own affeaions as corrupt counfellors, and his own ends as bare and unworthy marks to be • aimed at. Let him deny himfelf, whatfoever is of himfelf, within himfelf, or belonging to himfelf, as a corrupt and carnal man ; let him go out of himfef, that he may come to me ; let him empty himfelf, that he may be capable of me, and that I 'may reign and 'rule within' him. As in Jofeph's dream, the fun, moon, and the eleven tlars did obeifance to him, and all the theaves in the field to his theaf; fo in the regenerate man, all thefupernatural gifts and graces, all the moral endowments and abilities, all the natural powers'and faculties of the foul, with all the members of the body, and all the labouri of the life, and' whatfoever elfe, mull do'obeifance,. and be made ftibjea unto Jefus Chrift. And this is true felf-dehial.
S. Qi •

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Of the Denial of Sinfuliliv.
FIRST, we muff deny finful-felf, and this we are to deny fimply and abfolutely, whether it be the whole body of corruption and concupifcence ; or thofe perfonal corruptions which we in our particulars are more notably carried unto.
1; We are abfolutely to deny the whole body of corruption and concupifcence : we are to mortify and fubdue, to crucify and to revenge the blood of Chrift againft this fin. This is the meaning of the apoille, mortify your members which are upon earth, fornication, uncleannefs, inordinate affeuion, evil concupifcence.--NOw for 'the denying or mortifying of this concupifcence, obferve thefe di, reElions.—
· 1. Be fenfible of it, cry out, Oh ! wretched man that I am, who fhall deliver me from the body of this death ?
2. Endeavour we to get a willing heart to have this fin mortified :
3. Be we peremptory in denying the requeffs of concupifcence, bar up the doors, give it no audience : fo Chrift gave Peter a peremptory denial when he would have, perfuaded him from his par, lion, faying, Get thee behind me, futon.
· 4. Take we pains to mortify this fin. I run not in vain as one that beats the air : that is, I take pains, but not in vain ; I take no more pains than I muff needs, if I took any Iefs, I could not Come to that I am at the Iefs pains we take in fub.duin this corruption, the more will it increafe ; we mui ufe the means God bath appointed, as the words and praying, and fatting, and watching, and weeping, and mourning ; to thefe I may add covenanta and vows : provided that, 1. They be of things lawful, 2, That we efigem them not as duties of abfolOte

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neceffity, and 3. That we bind not ourfelves petpetually, left our vows become burthens to us ; if we will vow, let us but vow for a time, that when the time is expired, we may either fenew or let them ceafe, as neceflity requires.
5. Labour we to get the affillance of the fpirit of Chrift. The wind bloweth where it lifteth, (i. e.) the fpirit worketh where it litleth ; yet this hinders not, but that the fpirit may lift to blow in the ufe of the means.—Surely there are means to get the fpirit, and to hinder the fpirit ; the fpirit may be won or loft, in the doing, or not doing thefe things.—
1. If we would have the fpirit, then we mutt know the fpirit ; we muff fo know him, as to give him the glory or the work of every grace : the want of the knowledge of Chrift's fpirit is the very reafon why men receive not the fpirit. The firft means to have the fpirit, is to know the fpirit, that we may give him the glory of every grace.
2. If we would have the fpirit, take heed that we quPoch not the fpirit ; I mean not, by quenching the fpirit, a quite putting of it out : but 1. A growing carelefs and remifs in the duties of religion : 2. A not cherithing every good motion of the fpirit in our hearts.
3. If we would have the fpirit, take heed that we grieve not the fpirit ; let us not drive him by our fins out of the temples of our fouls, difturb him not in his gracious and comfortable operations there, but fo demean ourfelves that he may flay in our fpirits, and manila', without any eclipfes or interruptions, his fweet and powerful prefence within us.
We are abfolutely to deny thofe perfonal corruptions which we are more notably carried unto. Now for the denying and mortifying of this fin (whatfoever it may be) obferve thefe dire ions.
Q 2

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1. Labour we to fee the difeafe ; no man will leek for cure, except he fee the difeafe ; the fight of the difeafe is half the cure of it. Endeavour we to find out what is our fpecial fin.
2, Abftain we from all beginnings and occafions Of this fin : quench it at firft ; if we cannot put out a (park,; how should we put out a flame ? If we get not the maftery over the firft motion to fin, how shall le overcome it when it is brought to maturity ?
3. Turn we our delights to God, and Chrift, and heavenly things : there is no true felf-denial, that is only privative; a man cannot leave his earth, ly-mindednefs, but prefently be muff be heavenly-minded • as a man cannot empty a veffel of water, but prefently air will come in its place : fo a man cannot deny finful-felf, but grace will immediately enter, and take poffeffion of his heart, And Oh ! When it is thus, when the intentions of our mina which we fpent upon vanities, are now drawn into prayer and meditations, then lufts wither.
4. Latour after fprther difcoveries of Chrift. Believe more, and depend more upon Chrift ; yea, let us trade immediately with Chrift, for .Chrift is the only agent in the work of felf-denial. Mir-take not, I do not fay, that we are mere paflives in felf-denial ; in our progrefs we are workers together with Chrift : and therefore it is Paid, that we purge ourfelves, and that we purify ourfelves, and that we, by the fpirit mortify the deeds of the flefh, becalife Chrift fill in going on to purge us, and mortify our hilts, doth it by .ftirring up our-graces, and ufeth therein a&s of our faith, and love, and - many motives and confiderations , to do it. Let us therefore ufe all means required, but above all, let us bring our hearts to be more aztd more acquainted with Chrift.

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Of the Denial of our external Relations.
SECONDLY, we mull deny natural-fell: and this we muff deny only conditionally, and upon fuppofition of God's call.
1. We are conditionally to deny our external relations ; to this purpofe, (faith Chrifi) If any man cometh to me, and hateth not father, and mother, and children and brethern, and wife, and Afiershe cannot be my diftiple. Not that religion teaches or endures a faint to break the ties of religion, or nature ; you fee it puts in a plea againft fuch unnaturalnefs, honour thy father and mother.
Relations- are the bleffings of God : they are God's gifts, and bellowed on the faints in a way of promife. They are the loving tokens which Chrift fends to our fouls, that fo he might draw our loves to him again ; and hence it is lawful and commendable to rejoice in them in their way, and efpecially to lift .up our fouls in thankfgiving to God for them ; for every creature of God is good (much snore the children of our loins, and wives of • our bofoms) if received with thankfgiving.
Yet we mull deny them for God in there cafes.﷓
1. If they retard us in the way to Chrift, if they entice us to make haltings in our runnings through fire and through water to the Lord Jefus. If our deareft relations thould beckon us out of the way, or retard us in the way to Jefus Chrift, we mull not refpe& father or mother, we muff not acknowledge our brethren, nor know our own children. And Chrift gives the reafon, he that loveth father or mother more than me, is not worthy of me : and he that loveth fon or daughter more than me, not worthy of me. A man should love father and ma7 ther, and a man will love fon and daughter, for love defcends rather than afcends but if any man love

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father or mother, or fon or daughter, more than Chrift; he is not fit to be a difciple of Chrift.
2. If they draw contrary ways, Chrift drawing one way, and relations drawing another way. In this cafe, as Chrift Paid, If a man hate not father, and mother, and wife, and children, and brethren, andAlters ; yea, and his own life aUb, he cannot be my difiiple. If any man hate not, (i. e.) if a man renounce not all carnal atleaion, if a man be not difpofed (where thefe loves are. not incompatible) to hate father, and mother, and all for the love of Chrift, he cannot belong to Chia Thefe two cafes may be fummed up thus ; if our relations do either retard our way to Chrift, or draw us from Chrift, in this fenfe they ought to be forgotten.
The direaions of felf-denial in refpea of our relations, are thefe :
1. Let us have them, as if we had them not : This is the expreffion of the apoftle The time is fhort, it remains, that botI4 they that had wives, be as though they had none, and they that weep as they that wept not, and they that rejoice as if they rejoiced not.-1. The time is fhort : the apoftle here alludes to fea-faring men that have almoft done their voyage, .and begin to flrike fail, and are even putting into the harbour ; fo it is with us ; our time is fhort, as foon as we begin our voyage, we are ready to firike fail.-2. It remains 'that both they that have wives, be as though they had none, 8cc. (q. 4.) You that are ready to raft anchor, trouble not yoUrfelves about thefe things, btit rather be ye fledfaft,' gird Op the loins of your minds, let your care be the gteateft for flea_ven ; and as for thefe outward relations,-he as if thOu had none, or think as foon as you are afliore, you thin have none ; do not glut yoUrielves, 'but moderate your hearts' in all fuch comforts as thefe.-
2: Let us refign up all to God. This we have done, and this we muff do This we have done in that day when we' made our bargain for

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Chriff. Every foul that comes to Chriff, parts with all to buy that pearl, and in felling all, he fells not only his corruptions and lulls, but his father, mother, wife, children, all relations conditionally.-2. This we muff do fill!; we muff give up all to God; we and they, and all muff be at the command of Chrift, at the pleafure of God and Chrift ; indeed nothing is properly called our own but God and Chrift; all other things are God's gifts, lent of God, and therefore (as occafion is) we mutt give up all to-God again.
3. Let us imitate them (as occafion is) who for Chrift's fake have aaually parted with their dearett relations.
Thus did Galeacius Caracciolus the noble mare quis of Vico : Vico was one of the raradifes of Naples, and Naples was the paradife of Italy, and_ Italy is the paradife of Europe, and Europe the paradife of all the earth. Yet this marquis being brought to hear a fermon of Peter Martyr's, God pleafed fo to work upon his fpirit, that he began to enter into ferious thoughts, whether his way of Popery, wherein he was trained, was right or not. —At laft, having further light let into his foul, his refolutions were flrong to leave the court, and his honours, together with his fathei, wife, and children, and whatfoever Was dear to him. Many grievous combats he had betwixt the flefh and the fpirit when he refolved on his departure, but the greateft troubles were his relations : for﷓
1. As often as he lookedon his father, which he almoft did every hour, fo often he was ftricken at_ the heart with dapeakable grief ; his thoughts ran thus': " What ! And muff T needs forfake my dear and loving father ? And cannot I elfe have God my fathei ? unhappy father of my body,•whiCh jay ftand in convention with the Father of my foul ?"
0. No lefs-iVa's'he grieved in refpeet of his wife haying nohopethat Ike would renounce popery,"

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and.go with him, he refolved alfo for Chrifi's. fake to leave her, and to follow Chrift ; whereupon his thoughts ran thus " And (hall I forfake my wife, the only joy of my heart in this world? and that not for a time, but for ever !—How many doleful days,—how many waking nights will the pats corer ?—"
3. There was yet a third care, and. that was for Bis children ; which were fix in all. It was the more grief in that they were fo young, as that they could not conceive what it was to want a father ! The eldeft was fcarce fifteen, and the youngeft fcarce four years old : towards them his thoughts ran thus : " Shall I within thefe few days utterly forfake thefe tweet babes, and leave them to the wide and wicked world, as though they had never been my children, nor I their father ?—Poor orphans I what will become of you when I am gone ? Your hap is hard, even to be fatherlefs, your father yet living !—Yet thus muff I leave you all weeping and wailing one with another, and I, in the mean time, weeping and wailing for you."
Thus refolved, he left his family, and went to Geneva; who was no fooner gone, but his friends and family were fa aftonithed, that nothing was heard or feen amongft them but lamentations. By his.father's commands, and his wife's entreaties, he was perfuaded to fee them once, and take his journey from Geneva, to Vico ; having flayed a while, and now ready to return to Geneva, his father, at his. farewel, gave him many an heavy and bitter curie-; his wife embraced him, and took him about the neck, befeechingfiim in a molt loving and pitiful manner, that he would have care of himfelf; of his dear -wife and children, and not fo willingly caff them, all away : his young children, all upon- their knees, with arms &etched out, and hands bolden up, and faces fwoln with tears, cried out unto•him to hav pity on them, his own bowels, and not to make,thern fatherlefsbefore the Aline,: his friends

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with heavy countenances and watery eyes looked on him, and though for grief they could not fpeak, yet every look, and every countenance, and every gefture was a loud cry, and a thong entreaty that he would flay, and not leave fo ancient and noble a houfe in fuch a defolate cafe. But above all, there was one moil lamentable fight :—Among his children he had one daughter of twelve years old, who crying out amain, and wallowing in tears, fell down, and catching fail hold about his knees, held him fo hard that he could by no means (hake her off, and the affe&ion of a father wrought fo with him, as he could not offer with violence to hurt her : he laboured to be loofe, but the held faller he went away, but fhe trailed after, crying to him, not to be fo cruel, io her his own child, who came into the world by him: this fo wonderfully wrought with his nature, that he thought (as he often reported) that all his bowels rowled about within him, and that his heart would have burg prefently, and he fhould inftantly have died.—But not withftanding all this, being armed with a fupernatural fortitude, he broke through all thofe temptations, and for Chrift's fake denied all, and fo returned to Geneva.--A glorious felf-denial, or a glorious denier of his natural felf.
Of the Denial of our fpecial Gifts.
WE are .conditionally to deny our fpecial gifts and endowments : as learning, wnifdom, power, or any other abilities of mind and body.
Indeed, learning, wifdom, abilities, are in themfelves excellent things. iEneas Silvius faid, " That if the face even of human learning could but be fiat, it is more beautiful than the morning ftar.".

( ISO)
How much more may be faid in refpea of divine learning, whole fubjet is God, and Chrift, and the things of God ? In this refpea therefore we mutt not deny them.
Yet we mutt deny them in thefe cafes,
1. In refpea of any high thoughts of our own excellencies ; Be not wife in your own conceit, faith the apoftle ; to which agrees that of Solomon, Lean not on thine own underjlanding.
2. In refpea of any ufe of them according to the world. Of this God fpeaketh when he faith, I will dejlroy the wifdom of the wife, and will bring to nothing the underflanding of the prudent. Thus the apoftle triumphed, faying, Where is the wile ? Where is the fcribe ? Where is the difputer of this world ? Hath not God made foolift the wifdom of this world.? Worldly wifdom ufually (corns the great myfteries of Godlinefs, foolithnefs of preaching, of the faints ; but this wifdom de﷓
fcendeth not from above, (faith the apotile) this wifdom is but earthly, fenfual, devilf/h.-1. Earthly, 1,t minds only earthly things.-2. Senfual ; it prefers the pleafures of fenfe, and pleating the appetite, before the peace of confcience and fenfe of God's favour.-3. Devilitb ; for it imitates the devil in contriving the mifchief and ruin againft the glory of God, the plantation of Ibis grace in the hearts of men : or it is devilith, becaufe the devil ufually lets thofe on work that have a little more wit to do him fervice : he knows they are more able and aaive to quarrel, rail, dander, difgrace the truth of God, or miniftry of Chrift.-0 poor fouls! how do you bark and fnatch at thofe hurtlefs hands, which would heal and bind up your bleeding fouls ?— 0 poor ideots ! what wifdom is it for you to endeavour their extirpation, who are as fiats on the right hand of Chrift ? They that would do Chrill's minifters any deadly harm, they mutt pluck them thence.

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The dire1ions of felf-denial in refpe& of ous (pedal gifts, are thefe,—
1. Think we foberly of ourfelves according u Godhath dealt to every man the meafure of faith. We are not fober, in the apoftle's phrafe, if either we take that upon us, which we have not, or brag of that which we have.
2. Mind the true ends of learning, wifdom, abilities. What are thofe ends ? 1. To do God more excellent, and more glorious fervice. 2. To furnifk the foul for an higher degree, and a greater meafure of fan&ification.
3. Endeavour to walk before God in lowlinefs of mind. What ! are thy gifts more eminent than others ? It is the Lord that makes thee differ, and as God bath been favourable to thee, fo fhould his favours be as obligations to obedience, humility, meeknefs.
4. Remember it is not the greatnefs, but the well-ufing of the gift that is the glory of the receiver. It is not the having any thing, whether much or little ; but the' having of Chrift with it, that makes it full and fatisTaaory.
5. Obferve and weigh well, that the iffuh of all depends not upon the abilities of man, but upon the all-difpofing hand of God. The race is not to the fwift, nor the battle to tire firong, neither yet bread to the wife, nor riches to men of underfiand*lg. All our abilities are under God is .providence,
who puts an efficacy into man's' abilities, even as
, •
he pleafeth.
6. Efteem we all abilities, gifts, Indwledge; as dung and drofs in comparifon of the excellency of the knowledge of Chrift Jefus out Lotd. Al! know, ledge, art, learning is nothing to Chrift ; there it no excellency in that man's knowledge that knows. not Chrift. If we "know not Chrift, it is nothing if we know never fo much. If we know Chrift, it is enough, though we know nothing more : enough indeed, for in knowing him, we have all knowledge.
R '

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In Chr1ft are hid all the treafurei of wifdom and knowledge. Among wife men he is the choiceft that knows molt of Chrift ; it is Chrift that puts a fulnefs into our knowledge, as the fhining of the fun in the air puts a fulnefs of light into the eyes : Hence Paul made Chrift crucified • the center and circumference of his knowledge, the breadth, and length, and depth, and heighth of his knowledge ; this was the full latitude of his knowledge., 'to know Jefus Chrift ; and this is knowledge, excellent for the author, matter fubjea; fruits and effe&s of it : this is laving knowledge, this is life eternal to know thee, and him whom thou haft fent. Oh ! never (peak of learning, wifdom, gifts, abilities, in comparifon of Chrift. Bernard could fay, " If thou. writek it 'doth not relifh with me, unlefs I read Jefus there ; if thou difputeft, or con- ferreft, it .doth not relit!' with me, unlefs Jefus' found there.": All learning is but ignorance in comparifon • of the knowledge of Chill Jefus out Lord: Come then, and down with all knowledge in this Wipe& come; and fubmit to that true, fpiri. tua4 experimental knoyiled4e pfJefus Cbrift,
'..‘ E' C` T. V.
'Of 114 Denial of our Worldly Profits
Eare,coAditionally to deny our common ends, Which naturally men purfue and (eek after, as,pro. At, pleafirre; and'ilonow. 1. fttall.. begin :with the
mutt be granted that Worldly. .profifS, ftich as tiOtfes, lands., poffeffinns, ,are a Welling of God, hecaufeitheY ferve fOr die refiefhing,.coinforting; (4130.014-of our frail' Weak bOdies, while we live in this.world.
?et we mutt dejr4 "them In- there cifes,:—

133. )
1. As temptations and fnares • when they are either.baits.unto fin • or when they are the fruits and wages of fin.. thus Zaccheus denies himfele in all the.unjuft gain which he had gotten. '•.Reftitution; as it is a Moil. n6reffary, lo it is one of the hardeft parts of fell-denial.' Vnitift gain is like abarbed arrow, it kills if it Jihy within the body, and pulls the fiefh away if, it be drawn out, .
2. As oblations and facrificei when -Chrift. calla us to dedicate them unto him,. then we. muff deny them. Thus when Abraham was calW fibm. his country into a land which he knew not ; and when Daniel was called frorri a king's court to a dea of lions ; when Motes was called from the honours of Egypt., to the afflieticins of God's peOple; diately they confulted not with flefh and blobd, but willingly left their: own comforts to obey God's commands. All we 'are. orhave, we have it on this, condition to ufe it, to leave it, JO lay it out; to.lay it down unto the honotir of our troffer, from whole bounty we received it.
The directions of felf-denial 'in jefpeet.. of our worldly profits, are thefe,--;-

1. Look we on worldly profits as vanity, no.; nothing. Wilt thou fet thine eyes Upon' that which is not, fays Solomon, for .rickes certainly make 'them﷓
'elves wings,' they away as an eagle.—Obferve
firft, that riches are not, they are '111Ofe
things tharmake men great in theeye of ,the world, are nothing in the eyes of :God.-2, Obierve; the Holy-Gboft would not have,us fo touch • as fit our eyes upon riches, they are'not obje&s worth the looking Obferve with what itidignatiouhe (peaks againft thofe 'that wills fet their 'eyes Upon; them, wilt thou .fet thine eyes 'upon that Which. is not ? As if he had faid, what a vain, unreafon.; able, fenfelefs thing is this ?-4. Obferve, that he lays, their parting from us is by the way of flight,. that is, a fudden, fwift, and irreconcileable 'notion:
Obferve, that this flight is by the wings of an

(, 134 ).
eagle, which of all birds bath the .molt fudden, the molt fwift, and ' the moll irrecoverable motion.—. 6. Obferve, that none needs to put wings upon them to fly away, for they make theinfelves wings; there is matter enough in themfelves to put them into a flight. Oh! that the glory of the world were darkened in our eyes, as one day it (hall be, that it might not be fo dear unto us as it is !
2. Confider them as inftabilities, uncertainties. All worldly things are like the fea ebbing and flowing ; or like the moon always increafing or decreafing ; or like a wheel, always turning up and down. Such a ftory we have of Sefoltris, king of Egypt, who would have his chariot drawn with four kings, and one .of them had his eyes continually on the wheel ; whereupon Sefoffris afked, what he meant by it ? He anfwered, it put him in mind of the mutability of all earthly things; for I fee, (faid he) that part of the wheel, which is now up on high, is prefently down beneath, and that part which is now below, is prefently up on high : whereupon Sefaris being moved, confidering what might be his own efface, would never have his •charlot drawn after. that manner any more.
d. -Confider them as fnares and thorns. To this purpofe cried Solomon, all is vanity and vexation of fpirit.—W orldlinksf do you not feel this true Mark but how your worldly cares do rufh upon you • in :the Morning as loon as you awake I. mark but how they accompany yqu in the day ; mark but how they follow yoti- to yotir beds at miht ; mark but how they hinder your sleeps, and afflia you in your dreaths : Oh I what fears ? What furpiciOns? What un'dern;ining one another ? What difappointments ? Whii veIations ? What' a clutter of bufineffes &offing one the other ? What fnares and temptationste in your way at every hand ? You walk all the day long upon fnares ; uip dangerous fnares that bring much fin andguilt, and will bring much. furrow and mifery. .

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4. Confider them as fading in regard of ufe, which yet prove eternal in regard of punithment. Oh ! what a dreadful noife is that in hell I we have loft eternity, for letting our hearts upon things that were but momentary. What will be thy thoughts at the hour of death ? It may be thefe : " Now are all my hopes at an end, now I muff bid farewel to all my comforts, I than never have mirth any more ; the fun is fet, the feafon is at an end for all my comforts ; now I fee before me a vaft ocean of eternity, and of neceflity I mull launch into it : 0 Lord, what provifion have I for it ?" Oh 1 there is a thought that will rend the heart in pieces ! Oh ! what a dreadful tbriek will that foul give that fees before it that infinite ocean of eternity, and fees no provifion made for it ? What will it think, but here Is an ocean of hot fcalding lead, and I mutt launch into it, and I mutt fwim naked in it for ever and ever ? I know not how this word may work, but if it be trampled under foot, it may be within this year or two, it will be faid of thee, " Such an one was at fucha fermon, or read fuch a book, and learned that worldly profits .were but momentary, but now he is gone :" Or it may be thou wilt fay on thy death-bed, " Such a book I read, that all worldly profits were but momentary, and that I had not only a little river to fwim over, but an infinite ocean to launch into, and yet I would not be warned ; and now my feafon is gone, and I am launching into eternity, the Lord knows what will become of me."
5. Appear for God and his caufe, his truth and people, though the ilTue may feem dangerous. Thus Either did with that brave refolution of hers, If I perk, I peri/h. Oh ! let not a good caufe be dathed and blatted, and none have a heart to appear for it, for fear of worldly profit.
6. Let all go, rather than commit any fin : it is better to want all the profits that earth can afford, than to lofe the delights that a good confcience

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will briag in. Oh ! let the bird in the break, be-always kept tinging, whatfoever we fuffer for it ; it is better we lofe all we have, than to make fhipwreck of good confcience p in this cafe we mutt be willing to lore all, or elfe we are loft. in the en; joyment of all.
Of the Denial of our Worldly Pleafures.
THE next common end which men naturally purfue, and which we mitt deny, is pleafure.
It is true, fome pleafures are lawful ; and in a fober, moderate, feafonable ufe of them, ferve for the refrething, comforting and fupporting of our frail bodies. Yet we muff deny them in thefe cafes,
1. When they are baits to draw us into fin.
2. When .they are fin, or the concomitants of fin, or the fruits and wages of fin.
The direaions of Pelf-denial, in refpe'& of worldly pleafures, are thefe﷓
I. Look on pleafures, not only as vain, but as vanifhipg : they are loon gone from us, or we are foon gone from them. 1. They are loon gone from us, the fafhion of this world paffeth away. All pleafures are but like a mountain of fnow that melts away prefently. 2. We are foon gone from-thein, it is but a while, and then we and all our pleafures Whiff together vanith ; if death draw the curtain, and look in upon us, then we mutt bid a farewel to them all, never laugh more, never have merry meeting more ; never be in jollity any more. Oh ! vyhen we are called to eternity : then all our delights will leave Us'and bid us adieu for ever, and how doleful will this be to all the fons and daughters of iileafure ! your feafim is dope, you have had your tune, it is gone, it_is paft, and cannot be recalled.

( 137 ).
2. Confider, this is not the feafon that mould be for pleafure. The apoftle James lays it as a great charge upon thofe in his time, that they lived in pleafure on earth. This is a time to do the great bufinefs for which we were born. Oh ! did we think that enmity depended upon this little uncertain time of our lives, we would not fay that fenfual pleafures were now in feafon. Surely this time fhould be (pent in-Seeking to make our peace with God ; this is a time of fuing out our pardon, of mourning, and forrow, and trouble of fpirit, and no time for jollity, and fielhly delights. If a condem-- ned man had two or three days granted him that he might fue out his pardon, were that a time for pleafure and (ports? Thus it is with us, the fen-. tence of death is upon us, only a little uncertain time is granted us, to fue- out a pardon ; let us know then what is our work, and let us apply ourfelves to it.
3. Ponder the carriage of the faints before us. You know the mean provifion that John the baptift the forerunner of Chrift had ; his fare was locufts and wild honey, and yet there was not a greater born of woman before. Timothy, although he was fickly, yet would not take liberty to drink a little wine, but only water, till Paul wrote to him, and in that liberty there was but little granted, and that for his flomach's fake, and his often infirmities. Bafil in an epiftle to Julian, mentions the mean fare he, and others with him lived on, they had no need of cooks, all their provifion was the leaves of plants and a little bread : and Hierom reports of Hilarion, that he never eat any thing before the fun went down, and that which at any time he eat was very mean : and Hierom himfelf lived fo abftemiouflY, that he had nothing daily; but a few dried figs with cold water.
4. too we for Chrift, as Chrift bath done for us. What ? was he content to part with the pleafures of heaven, the bofom of his Father, to redeem poor
3 S

man than ? And 'find! not We part with the pieaftire of a, little Meat or drink for him? Is not all his glory revealed in his word and work fufficient to thew him Worthy of our loves, and to make us willing to part fuch etnpty, poor, flight things, as fenfual pleafures ? Surely the daughters of pleafure mutt iindrefs, if ever they will be beautiful in Chrift's ryes; their ornament Muft not be the outward *dotting of platting the hair and of wearing of gold, and putting do -ofapparel, but hidden man of the heart, the ornantent of a meek and quite fpirit, which is in the fight of God of great price.
5. Meditate 'on thofe pleafureS above, and fay, (ybd that have the experience of the pleafantnefs of God's waya) if the nether fprings be fo fweet, What Will the upper be? If the loWer Jerufalem be paved with gold, • Tardythat upper Jerufalem is paved with pearls. It is an excellent fpeech of Bernard, Good art thou 0 Lordlo the foul that feek 'thee; what art thou to the foul that finds thee ? if grace be pleafant, how pleafant is glory ? Therefore the faints die fo pleafantly, becaufe there Is a meeting of grace and glory ; grace is delightful, glory more delightful ; but when both thefe meet • together, What delight will there then be?
Of the Denial of our Honour Praife, got\d
Name among Men. -
THE. next end which naturally men purftie, and
'which we mutt deny, is honour, praife, good name.
We grant, honour, praife, good name, are the gifts and blefliugs of God. David ipeakeal egg prefsly, both riches and hon. our come of thee, and thou reigneft over all.

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Yet we mua deny them for God, IR there cafes,-﷓
1. When they are as fnares or baits unto fin. And in all thofe, honour, praife, good name, there are dangerous fnares ; how prone do they make a man to thofe fins of vain-glory, felf-admiration,felf: Oimation ? Surely it is a great mercy of God if any man be preferved from there fins that enjoy thofe bleffings ?
2. When we are called by God to dedicate them to God. The Lord never gave us thefe things, honour, praife, good name, upon any other terms, but that we thould be willing to part with them for the honour Of his name ; God never made us own-1 ers, but Rewards of them for his fervice, and if ever we were brought to Chriff, into covenant with God in him, we then refigned up all to him, we profeffed to part with all for him. And good reafon, for whatfoeyer honour or excellency we haye, it is he that gives it ; the rainbow is but a common vapour; it is the fun that gilds it, that enamels it with fo many colours ; the belt of us are but a vapour ; and if any of us be more glorious, more honourable than others, it is the Lord that bath fhined upon us, and bath put more beauty, more luflre upon us, than upon other vapours.
The direaions of felf-denial in refpe& of our honour, favour, praife,' good name among men, are thefe,---
1. Look op. honour, praife, favour, -applaufe,
vanity,,nothing. Vanity of vanities faith the preach﷓
er ; vanity of vanities, all is vanity. Obferve hisexpreffion, 1. Vaqily, not only vain, but vanity
ytfelf, 2. 40ffive vanity, for it is vanity of vap17
ties. 3. An heap of.vaPities, for it is in the P411.4
numbed, vanity of vanitiess 3. All ip vanity, not
pnly profit, and pleafure, but honour too ; Solomoq
bad .e;cpericpce Ithem all, and all is vanity. Therp
is no rgr~licy to honour, praife, favour, applaufe of
me,n, which are .f9 much achuirgl 344 ulgg9f4F.4i
'S 2

( 14o )
honour is but a fhadow, a fancy, a wind, a breath, there is no internal excellency in it.
2. Beware of thofe attendants, or companions of honours, vain-glory, Pelf-love, Pelf-admiration. Let us not be defirous of vain-glory. Let us not exalt ourfelves above others. Let us not Rudy to be magnified by others. Let us not pleafe ourfelves in the applaufe of others. It is not human applaufe, but God's approbation which minitters matter of true honour to a chriftian. We fhould rejoice to fee God honoured, but fear to hear ourfelves applauded, left either we be idolized, or God's honour obfcured.
3. Be convinced, that of all vices, vain-glory, felt-admiration, hunting after men's praife, are the molt invincible. The roots thereof are fo deep and flrona°, and fo largely fpread in the heart of man, that there is no difeafe in the foul fo hardly cured, no weed in the garden of man's heart fo uneafily plucked up.
4. Let us herein conform ourfelves to Chrift. He came from the bofom of his Father, and from that infinite glory he had with him before the world was. He left the honour which he might have had from all the angels, and all to fave poor wretched finful creatures ; he that was equal with God, fo emptied himfelf that he became man ; nay he-was made a fcorn of men, he made himfelf of no reputation, he came in the form of a fervant, he was made a curie, as if he had been the viten of men living : and yet this was the honour of Chrift himfelf, beeaufe it was all for God: Oh r then' who is he • that knows any thing of Jefus Chrift, that can think it much to laysclown all his honour for him ? What can be more unworthy, what more deteftable than that a man Mould magnify himfelf after he had feen God humbled ? It is intolerable impudence, that where majefty hath emptied bi.mfelf, a worm fhould be puffed-up;

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5. Let us fubmit to the meaneft fervice of our God, though it darken our honour never fo much in the eyes of the world. Thus Hierom writ to Panachius a young nobleman, that he would have him to be eyes to the blind, feet to the lame, hands to the weak, yea, if need were to carry water, and cut wood, and make fires ; for what are all there (faith he) to bonds, buffeting, fpittings, whippings, death ?
6. Let us willingly join with,thofe of lower degree in any way of honouring God. Mind not high things, (faith the apaftle) but condefcend to men of low elate. Who knows but that the pooreft creature may be far more honourable in the eyes of God and of his faints than we ? Where greater graies fit below us, let us acknowledge their inward dignity.
7. We muff bear our reproaches wifely. Though we fhould not be infenfible, yet we fhould not take too much notice of every reproach. But how then fhould we flop their mouths ? I anfwer : 1. Let us walk innocently ; innocency will- overcome all in time. 2. Let us labour to be eminent in that which is quite contrary to that we are reproached for. Perhaps you are reproached for a diffembler, labour for the greateft eminency of plainnefs and fincerity ; perhaps you are reproached for covetoufnefs, labour to be eminent in liberality, in heavenly mindednefs, in doing good.
8. We muff bear reproaches patiently. What are we ? Or what is our names that we fhould think much to bear reproach ? Confider, have not other of God's fervants, far, holier than we are, been under exceeding reproach ? Nay how is God and Chrift reproached ? How is the name of God
- flighted ? How is the majetly, and fovereignty, and authority of God contemned in the world ? What reproaches endured Chrift in his own perfon, in his preaching? How was he contemned when he preached againft covetoufnefs ? The Pharifees

• ( 142 )
(corned him ; the word fignifies, they blew their spies at him. He was called adevil, a Samaritan ;
wine-bibber, a friend of publicans and 6:leers ; what wqrfe can be imagined than was calf upon thrift ? They fpit on his face, that bleffed face of his that the waves of the lea were afraid of, and that the fun withdrew his light from, as not being fit to behold it ; they put thorns upon his head, and bowed to him in reproach. This argument Mould methinks move us to bear reproaches patiently.
9. Make we our mourns to God, and lay our cafe before him, as Hezekiab (when Rabfhakeh came and reviled God, and the people of God) went and fpread the letter before God; if we can but do likewife, we shall And 110penkable refrefhmeats to our fouls, and that will be a great argil.: ;Went of our innocency. Afyfriends fcorn me (faith Job) but mine eye poureth out tears unto Qckl. The mouth of Ike wicked (faith David) and the mouth V the deceitful are ope,ed again) me. But I gave my-AI' unto prayer.
10. We mutt bear reproaches fruitfully. Chriff tians ihould not think it enough to free tbemfelves from reproach, but they mutt improve it for good; and to that end﷓
1. Confider what ends God aims at by it, and labow to wig* them upon otufelves.
2. raw what good inftruaions • we can from the reproaches vi ,otherF, as thus : when I hear men reproach and revile, " Oh what a deal of evil is there fecretly in the heart of man, that is not dif, covered till it We pccafion -I Again, do II rep thother To vigilant over me to find out any thing in me to reproach me? How vigilant should I be Aver spyfe/f to fold out what is in me to humble me i"

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Of the Denial of our Life for lefts Chrift.
I HAVE done with the denial of natural felf in regard of well being, I now confider the denial of natural felf in regard of very being, and fo it imports our life, together With the faculties and powers of nature, our underftanding, will, affections, fenfes, &fhb, members ; all within us muff be captivated to Chrift, and all without us muff endure to fuller for the name of Chrift.
1. The underftanding muff be captivated as it hinders from Chrift. Suppofe the word of Chrift be contradii&edor checked by reafon. In this cafe I mutt deny my reafon, and believe Chrift ; I mutt captivate my underftanding to the obedience of faith.
2. The will mutt be renounced in reference to MIL Servants Mutt not follow their own will, but their matter's diteetions : hi)* much more ought eve, titho always may jnftly fufpeet our-{elves, and can never fufpe& the will of Chrift ? It is meet that Hagar should ftoop to Sarah) our will to Chritt's will.
S. Our affections and fenfes mutt be denied, as they are cherithers of evil ; or oppofers of good. This latter is that crucifying of the Beth, with the lulls and affeaions, which the apostle mentions. But all thefe being within the compafs of natant life, I thall only intift on that.
Life, as it is the gift, fo it is the bleffing of God ; Hence the promife of life, and of long life is made lo obedient children ;- and this turned into prayer by the believing parents, is dually called by th4 iratne of bteffing.

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Yet we mutt deny it for God, in thefe cafes,﷓
1. As a facrifice. If God will rather be honoured by death, than by life, by the fufferings than by the fervices of his faints, in this cafe we should be willing to fubmit to God. Thus many of the martyrs who had opportunity of flight, yet tarried to witnefs the truth, and gave their lives to the flames.
2. As temptation. Thus, rather than fin, the primitive chriflians, when apprehended, chofe willingly to die. And if it be on this condition that we may avoid fin, that by lofing life we may go to Chrift, in whom we (hall find, with an infinite overplus, whatfoever we can lofe for his fake ; then we muil deny life itfelf.
The direEtions of Pelf-denial in refpea of our natural being, or life, are thefe,-,---
1. Apprehend God's love to our fouls in his Son: he thought nothing too good for us, God fo loved the world that he gave his only begotten Son ; and this he did for us, when we were enemies nay, God hath not only given us his Son for a Saviour, but he bath given us himfelf for an hofband ; let us often by fad and folemn meditation renew the fenfe of his love to us in Chrift, and we cannot but give up all we have, and all we are to nod.
2. Maintain a godly jealoufy of our own hearts ; for want of this, all the difCiples fainted (efpecially Peter) and fhamefully denied Chrift.' Memorable is that Flory of Pendleton and Sanders Sanders was fearful he fhould not endure the fire ; Pendleton Teemed refolute, be not fearful (faith he to Sanders) for thou (halt fee me and this fat flefh of mine fry in the fire before I will yield. Yet he that was fo flrong in his own flrength fell away, and the`other fo fearful was enabled by God to burn for his truth.
3. Be acquainted with the promifes of felf-denial ; have always a word at hand to relieve ourfelves in the worti of fufferings. Now thefe promifes are of feveral forts.-1. Of afEflance.-2. Of ac﷓

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ceptance.-3. Of reward. And again the promifes of reward are,-1. Of this life; ke that fotfakes all for Chrifi (hall receive an hundredfold; the joy, the peace he !hall have (ball be an hundred time better than the comfort of thefe outward things.—Oh ! but (fome may fay) what will become of my children I (hall leave them fatherlefs and helpkfs: To this by way of anfwer, God often Hiles himfelf the father of the fatherlefs, and if of any fatherlefs, then furely of thofe whofe parents have loft their lives for Jefus Chrift. Leave the fatherlefs children (faith the Lord) I will preferve them alive, and lel thy widows Iris) in me.-2. Of eternal life, fuch than inherit eternal life. Be of good comfort (fays Bradford to his fellow martyr) we (hall have a merry (upper with the Lord this night.—Chrifbans! what would we have ? The foul indeed is of large capacity, all things here below can never fatisfy it ; but eternal life, the inheritance above, will fill the underitanding with knowledge, and the will with joy ; and that in fo great a meafure, that the expeetation of the faints (hall he exceeded 1—For he !hall be admired of them that believe.
4. Mind the principle that mull carry us through death, and make death itfelf honourable. We read, kleb. xi.—that by faith force quenched the Violence of fire.--Others were tortured.—They were ,/toned, they were fawn afunder, they were tempted, they were Jlain with the fword ; and all this by faith.—Faith is the grace that enables us to deny ourfelves, yea, life itfelf; other graces may do much, but faith bath the principal work in this. By faith ye _And, faid the apoille to the Corinthians: it is faith that makes a man (land in
greatefi trials, and therefore when Chrift taw brow Peter fhOuld be tempted, he tells him, that he bad prayed that his faith fhould not fail; noting that while his faith held, all would be fare.

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Of felt:denial, even with regard to the Graces
of God.
NOTWITHSTANDING thefe- are God's fpecial gifts, yet we mull deny them comparatively, and in fome refpeas﷓
1. In point of juftification. It is a dangerous thing to hang the weight of a foul upon any thing whichiath any mixture of weaknefs, imperfefition, or corruption in it, as the pureft and belt of all our duties have : it is a dangerous thing to teach that faith, or any other.evangelical grace, as it is a work done by us, doth juftify us : there is nothing to be called our righteoufnefs, but the Lord our • rightenufnefs. Faith itfelf doth- not juilify habitually, as a thing fixed in us, ' but inttrumentally, as that which receives the righteoufnefs of Chrift fhining through it upon us ; as the window enlightens by the fun-beams which it lets in, or as the cup feeds by the wine it conveys. So then in point of juftification, we are to renounce all our duties and graces.
2. In point of fan6tification : for we are to attribute the glory of all our graces and duties unto jefus Chrift, and nothing to ourfelves. And yet underftand we aright, though every believer is thus to deny himfelf in fpiritual things, even in the point of fandificafion, yet he is not to fpeak- evil of the grace of God within himfelf ; he may not nufcall his duties and graces, faying, thefe are nothing but the fruits of hypocrify, for then he thould fpeak evil of the fpirit, whole Works they are ; neither is he to trample on thole graces of God. For a man to fay, all this is nothing but hypocrify, that is not Pelf-denial ; properly, felf-denial in fpiritual things, as to the matter of juftification, is, to renounce all;

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and as to the matter of fanaification, it is to attribute the itrength and the glory of all unto Jefus Chrift, and nothing to one's fell.
The direaions of felf-denial in this refpea, are t bele : •
1. Let us be fenfible of, and humble for, our pride in fpiritual things. There is nothing that a .Chrittian is more apt to be proud of than fpiritual things. It was Mr. Fox's fpeech : " As 1 get good " by my fins, fo I get hurt by my graces." It is a dangerous thing to be proud of man's duties and fpiritual gifts ; we had better be proud of clothes, or friends, or honours: for this pride of fpiritual things is direaly oppofite to man's jutlification.--:- The firft flep to humility, is—to fee one's pride : the firft flep to felt-denial, is—to be convinced of one's defile after felf-exalting, felf-admiring, felt-• advancing.—Oh ! what a proud heart have I? What a felt-advancing heart have 1 ?—There is no believer, 'till he is fully renewed, but what hath fomething of felf.—We had need, therefore, to be jealous of ourfelves ; and if at any time felf break out, if at any time the foul begins be advanced in regard of duty or fpiritual things, let us fall down before God, and humble ourfelves for the pride of our hearts.
2. Have Chrift in your eye.—The more we fee an humble Chrift, a felf-denying Chrift, the more fhall we learn humility and felt-denial. Chrift was the molt eminent example of felt-denial that ever was. He thought it no robbery to be equal with God ; and he humbled himfelf, and took upon him the form of a fervant. Was there ever fuch a felfdenial as this !—Chritlians ! confider your Chrift, and the more will you learn even in fpiritual things.
3. Reft not on any thing below Jefus Chritt.
Neither grace, nor duties, nor holinefs, are to be
untied in. VVe mutt hold them fall in point of
pra&ice and obedience ; but it is our fin and dan﷓
ger to hold them fait in reliance and confidence.—

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I defire to be rightly underftood in this truth.—Some becaufe they need not rely on duties, let go their duties ; they let prayer, and repentance, and forrow for fin go ; they fay, it is no matter for duties, they need not to trouble themfelves, Chrift bath done all. This is to turn the grace of God into wantonnefs : we muff let go both our graces and duties in point of juftification, but hold them we mutt as our lives. Prayer, hearing, failing, repenting, muff not die whilft we live ; do them we muff, but glory in them we muff not : we muff not reft in any thing whatfoever below Jefus Chrift.— I (hall inftance in thefe particulars :
• 1. We mutt not reft upon our own preparations for duties. It is a commendable thing to prepare our hearts ; we muff pray that we may pray : we Muff have fecret communion with our God, before we come to leek communion with him in a fermoo : but we muff not reft upon our own preparation When we have prepared ; if we advance that into the throne of $efus Chrift, and reft upon that when we should only reft upon him, it is the way to make all our preparations mifcarry.
2. We muff not reft upon our enlargements in duties.-11 may be we have a fpring-tide of affiflance comes in ; a minifter preaches with great pre-fence of the fpirit of God, and a faint prays (as we find it) in the Holy Ghoft : (i. e.) he finds the Holy Spirit of God fending him from petition to petition, melting with brokennefs when he is confeffing fin, filling him with rejoicing when he is remembering mercy, raiTing him with an high wing (as it were) Of importunity, when be is begging of favour : and now as foon as the duty is done, it may be he goes away, and 'ftroaks himfelf—Oh ! what an admirable prayer was here ! furely I (hall do well this day !— This is the very way to mifcarry, thonfands -have found it ; fo that when he comes to pray again, it may be be prays molt dully and flatly, the fpirit is grieved and gone, and be can fay little 'or nothing..

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S. We muff not reft upon the comfort, we have in duty, or after duty. It may be when we have been at duty, and have had fome ravidtments, Oh now we think our nett is built very high, and our rock is firm, and we than go on vigoroufly. Chryfoftom bath a frying to this purpofe, " Methinks (faith he) a faint when he comes from a facrament, Ibould be able to fly in the face of a devil, and though he walks in the midli of fnares, yet he Mould be able to encounter with them all." Comforts are very fleet things, and indeed ftrengthening things; The joy of the Lord is our firength, faith Nehemiah. Nothing more animates the foul than joy ; only here is the danger, if we reft on thefe joys and comforts ; the fpirit of God is a molt choice and tender thing, it dwells in none but a clean, pure temple.
4. We muff not reft upon graces. This W2$ Peter's fault ; he had grace, and .he retied on it, Lord, though all forfake thee, yet will not I ; yet coon after Peter did forfake and deny his 'matter, and we do not find Peter fo confident afterwards.., When Chrift Paid to him, Simon Peter, 101)0 ihou me more than dale No comparative words now ; no more then, Lord, thou knoweft I lone thee.
5. Be often putting forth new faith in Jefus Chrift. Self:denial in fpiritual things is not to be found in the law, but in the gofpel : the law though it bath its ufe (and we dare not but ufe it) yet it will not make a man deny himfelf; but rather Peek himfelf in fpiritual things; obey and live, faith the law, but if thou faileft in any one point, thou art loft for ever; in this cafe (if there were no other way) who would deny his own righteoufnefs? Nay, who would not leek to fave himfelf by his own righteoufnefs? But now faith the gofpel, by works thou canft not live, but if thou wilt throw down all thy own righteoufnefs at the feet of Chrift, and believe on him, and reft only on him, thou Omit be faved. This will make a man to deny his own righteoufnefs, and deny himfelf in fpiritual things.

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Go we therefore to Chrift, let us maintain believing apprehenfions of the Lord Jefus Chrift. He alone is the humble, feif-denying perfon that feeks juftification, not by works, but by faith only.
6. Let it be the joy of our fouls to exalt and fet up Chrift within our fouls. Though in order to juftification we mutt deny our graces, eye Chrift without us; yet in order to fanCtification, we mutt have a care to fee and feel Chrift's kingdom within us, to fet up Chrift in our hearts, and to difcern him ruling and commanding there as a king on his throne. And there Is true felt-denial in this, for wherever Chrift reigns, there fin goes down. As the people would have all men put to death, which would not have Saul to reign over them, fo doth a true believing foul mortify what. foever oppofeth Chrift's kingdom ; he removeth whatfoever may hinder Chrift's fpiritual dominion, he makes all ftoop for Chrift's exaltation, within him. Oh ! then let Chrift reign over all within us, in our underftandings, as a prophet enlighten.. ing us ; in our wills, as a king commanding us ; in our affections, as a prieft mortifying us: in our loves, as a hutband •'marrying us; let the whole man be fubje& unto whole Chrift. This is the charaaer of a true felt-denier; Chrift rules within him, he every way fubje&s himfelf to Chrift, in his underftanding to know Chrift ; in his will, to chofe Chrift ; in his thoughts, to meditate upon Chrift ; in his fear, to ferve and honour ChM' ; in his faith, to truft and depend upon Chrift ; in his love, to affea Chrift ; in his joy, to delight in Chrift ; in his defire, to long after Chrift ; in his endeavours, to exalt Chrift, in all his duties, graces, gifts, abilities, to make them fefviceable unto Chrift : .this is to attribute the glory of all our duties and graces to Jefus Chrift, and nothing to 'ourfelves. Now is Chrift all - in all; now we truly deny ourfelves,

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Of the Life of jfaitb.
SECT. I. -
.Of the Nature of the Life of Faith.
TO live by faith, is by faith in Chrift, to poffefs the whole word of God as our own in all Bates and conditions, refting quietly upon his- gracious and faithful promife, and yielding ourfelves unto his good pleafure, in fincere, univerfal and conftant obedience : or, to live by faith, is to feed upon the feveral promifes of God made in his word, and to apply them to our own felves, according to our neeclond fo.to uphold, comfort and encourage ourfelves againft all temptations, and unto every good duty. This life of faith is .a very heaven upon earth, a fweet fanQuary to any hunted foul ; hereby our hearts will be cheered, our life will be fweet to us, God will be glorified, and the glory of his truth advanced. 0 bleffed duty !
That we may live by faith, we muff endeavour two things:
1. To get matter for our faith to work upon.
2. To order our faith aright in the work :
1. That we may provide matter for our faith to work upon, we mutt obferve three things : 1. That we ftore up all the good promifes of God, and our own experiences.
2. That we lay in promifes of all kinds. We had better leave than lack : it is the wifdom of a man, that he may not live feebly and poorly, but to have fomewhat to fpare.
3. That we fo lay them up, that we may have them at hand. It is folly to fay, " I have as good provifion as can be, but I have it not here :" Let

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the word of God dwell in you plenteoufly and richly in wifdcim.
That we order our faith aright in the work, obferve thefe direaions:
1. Take poffeffion of the promifes, and value them as our own. There is no godly man or woman but is a great heir. Whenfoever they look in God's book, and find• there any promife, they make it their own : juff as an heir that rides over divers fields and meadows, faith, " This meadow i§ my heritage, and this corn-field is my heritage." And then he fees a fair houfe, and faith, " This fair houfe is my heritage." And he looks upon them with another manner of eye than a ftranger that rides over thofe fields. A carnal heart reads thole promifes, but merely as ftories, not as having any intereft in them ; but a godly man every time he reads the fcriptures (remember this when you are reading the fcriptures) and there meets with a promife, ought to lay his hand upon it, and fay, " This is .a part of my heritage; it is mine, and I am to live upon it.
3. Expea nothing from the promife, but that which is fuitable to the nature of it. Some promifes are abfolute, which God bath limply determined to accomplifh ; as the promife of the Meffiah, Ifs. vii. 14. and of the calling of the Gentiles, Rom. Xt. 26, Some promifes are conditional, which God will accomplifh in his own time, and in his own manner and meafure; they are no farther promifed, than God feeth to be moft meet for his glory, and our good ; as all temporal bleffings, lefs principal graces, and the meafure of all fanaifying graces: now in all thefe expe& nothing from them, but that which is fuitable to the nature thereof.
3. Eye that particular good in the promife which we Rand in need of, and let God's power and faithfulnefs, and wifdom awork, to bring it about ; for inftance, thou art in perfecution, and either thou wouldff have deliverance out of it, or comfort and

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refrefhment in it : in this cafe fee all this in the promife, referring the order, and time, and manner to God, and then fet God's power and faithfulnefs awork that can do it, and his wifdom awork to contrive it, which way he knows heft : this is the meaning of that text, Commit thy ways unto the Lord, truft in him, and he . than bring it to pafs.
4. By faith wait upon God, in that way he bath appointed. It is true, God will work that good for us, yet we nu& ufe the means, and meet God in the courfe of his promife, otherwife we live not by faith, but tempt God, and throw away'his pro-miles and all.
5. S,21 it down, that God will do whatfoever he hath promifed, and we (hall receive it in the ways of his providence : this is the very work of faith it-fell, thus it draws fap and virtue from the promife, when it concludes, that according to the good in the promife, it is ,fure to be done.
6. But imagine the Lord doth not fuddenly accompliih, then mutt faith take up its fland and ftay till it come : he that believeth, maketh not hafie ; the vifion is for an appointed time, and therefore wait for it. So the Pfalmift, As the eyes _ of a fervant look to the hands of his matter, and the eyes of a maiden to her miftrefs, fo our eyes wait upon the Lord our God, until he have mercy upon us : not until we will, or until we fee it fit, but until he will have mercy upon us.
7. Imagine the Lord not only delays, but Teems to frown, and to fay, he will. not hear. In this cafe, with an holy humility contend with God, for the Lord loves to be overcome thus. When Jacob wreftled with God, Let me go, faith the Lord, I will not let thee go, faith Jacob. So do we catch the Lord Jefus, and ftrive with him, and leave him riot, till w ehave thofe comforts he hath promifed. Surely this is the glory, and viaory, and triumph of faith, when the Lord is, as it were, fain to lay down

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his weapons, and to yield hirnfelf as conquered : Thy name !halt be no more tailed Jacob, but Ifrael becaufe thou haft prevailed with God.
Of the Manner of this Life of Faith in particular,
as in temporal Evils.

IN particular that we may live by faith, obferve we﷓
1. The promifes.
2. The exercife of faith concerning the pro,
We begin with temporal evils ; and concerning them, firfl give you the pumices ; and fecondly, the exercife of faith in the refpea of thofe promifes.
1. the promifes to prevent affliaions, you may read in the word;and they are thefe, and the like : Plal. xci. 10.—Pf. cxxi. 7.—Job v. 19.—Zech. 5.—where the Lord promifeth, to be a wall of fire to his people ; not of ftone or brafs, faith Theodoret, that it may both fray afar off, and keep off at hand ; prorea them, and deftroy their enemies.
2. The prorhifes to qualify evils, are thefe, and the like : pr. ciii. 13, 14.--lfa.xlix. 13, 14, 15.— Hof. .xi. 8, 9.—In this fail protnife, God imitates parents, fays Theodoret, when any mifery is upon their child, their bowels yearn more ; never fits the child fo much on the mother's lap, never lies fo much in her botom, as when he is fick. Is there, or can there be any richer or fuller exprefrott of Tully than there is in the Apaftk's Greek, where there is both an elegant antithefis, and double hyperbole, beyond Englifhing, for affliaion, glory, for light affliaion,beavy, maffy, fubftantial glory, a weight of glory, for momentary affliaion, eternal

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glory : nay, the apoftle adds degrees of comparifon, yea, goes beyond all degrees, calling it more excellent, far more excellent, exceeding, exceffive, "eternal weight of glory, 2 Cor. iv. 17.
3. The promifes to bear them, or in due time to remove them, are thefe and the like : Pf. xxxvii. 24.—Jer. xxix. vii. 8, 9.—pr. xcvii. 11. —As Pure as harveft follows a feeding, fo to the righteous comfort follows mourning, Job. xvi. 20.
Cor. x. 13.
I. For &knell: the promifes to prevent it, are thefe and the like, Exod. xv. 26.—Deut. vii. 15. Pr xcit 10:
2. Proraifes to qualify ficknefs, are thefe, and the like, Pr. 'di. s.—Heb. xii, 6, 7, 8.
S. Promifes to remove ficknefs, are thefe, and the like, Exod..xxiii. 25.—Deut. vii. 15.—lfa. xi. 31.
2. For poverty, we may ftore us thefe promifes, Pf. xxiii throughout.—Pf. xxxiv. 9,10.—Pf. xxxvii. 25.—Heb. xiii. 15.—The wicked indeed may have More abundance than the Chriftian, but here is the difference ; the wicked bath all by a providence the Chriftian bath all by a promife : and this die tinetion the poor Chriftian would not part with for a world of gold.
3. For famine we may ftore up thefe promifes, Job v. 19, 20.—Pf. xxxiii. 18, 19.—Prov. x. 2, 3. Pf. xxxvii. 18, 19.—Ifa. xli. 17,18. Some martyrs. being cart into prifon, and 'denied neceffary food, they had faith to return this anfwer, " If men will give us no meat, we believe God will give us no fomach."
4. For war, we may gather pp thefe promifes, and the like, Job v. 20.—Prov. iii. 24, 25, 26.— jer. xxxix. 17, 18.
5. For captiOity, gather in thefe promifes, and the like, Deut. xxx. 3, 4. which very promife Nehemiah fueth out, Neh.1. 9.—Pf. cvi. 46.—Ezek. xi. 16.

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6. For oppreffion, we have there promifes, Pf. xii. lxviii. cxlvi. 7, .8, 9.
2. For the exercife of faith, concerning thefe promifes, thit we may live by them, ufe meditation and prayer.
1. For meditation, confider,
1. That all afflietion comes from God : Shall there be evil in a city, and the Lord hath not done it ? • I form the light, and I create darknefs ; I make peace, and create evil ; I the Lord do all theft things.

2. That as God fends it, fo none can deliver us out of it but God :---0 our God, wilt thou not judge them ? We have no mightagainfil this great company that cometh agninfi us, neither know we what to do, but our eyes are upon thee. This meditation draws the helart from repofe, in means or friends ; it expels vexation and diftratting cares, and eftrangeth from the life of unlawful means of deliverance the horfe is prepared agajnft the 'Clay of battle, but fafety is of the Lord.
3. The mild of all miferies and forrow is fin, and therelpre it is time to examine our ways, to humble ourfelves, and to fet upon reformation.
4. That now God tireth our faith, patience and meeknefs. He bath faid unto croffes, "Go ye to fuch a man, not to weaken his faith, or to wafte any grace of the fpirit, but to purge him, refine him, try him, exercife him, to breed the quiet fruits of righteoufnefs." This meditation makes the heart willingly, freely, and conftantly to refign itfelf to the good pleafure of God in all things.
5. That 'tis God's will we fhould ufe all lawful means of help which God in his providence affords ; but in point of dependence, that we folely reit on God's promifes. Faith coupleth the means and the end, but looketh at the promifer whore truth, and wifdom, and power, and mercy, never fails) anc:l not to the probability of the thing promifed.
2. For prayer, obferve this method :

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1. Lay open our forrow before the Lord, pour out our complaints into his bofom.
2: Confefs our fins with- hatred and godly for, row : for want of this God threatened the Ifraelites ; I will go and return to my place, till they acknowledge their offences.
3. Di, ea- we our fupplications to our God :Lord, how long wilt thou look on ?-0 refcue my foul from their deflruaion, my darling from the lions.
3. Then prefs we the Lord with his promifes : Lord, thou haft faid, The rod of the wicked (hall not reft upon the lot of the righteous;, thou haft faid, Yet a little while, and the indignation flail ceafe. TheTe are thy promifes ; Lord, make them. effe&ual to my poor foul.
5. For concjufion, tell we the Lord, whatever becomes of us we will truft in him : though thou flay me, yet will I truft in thee.
Thefe are thy aas of faith by which it puts forth, and exercifeth itfelf in time of afilialon.

Of thF Manner of this Life of Faith in
temporal Blejings.
CONCERNING temporal bleffings, the general promifes are thefe, and the like, 1- Tim. iv. 8.- Pf. xxxiv. 8, 9.-Pf. lxxxiv. it.—Phil. iv. 19.i Cor. iii. 21.—All things are ours, we are heirs of all the world.
The fpecial promifes have a relation, fome to our name, fome to our bodies, fome to our eflates, fome to our callings.
1. Thofe prdmifes that have a relation to our
good name, are fuch as thefe, 1 Sam. ii. 33.—Prov.
16.—Prov. iv. 8. xiv. 19.—Ifa. lvi. 3, 4; 5.

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2. Thofe promifes that have a relation to our bodies, are either for long life, concerning which Deut. v. 16, 33.--Prov. iii. 1, 2.—or for health, concerning which, ciii. 3, 4, 5.•or for
fafety, concerning which, Prov. i. 33.—Job xi. 8. Hof. ii. 18.—Job v. 23.—or for peace, concerning which, Lev. xxvi. 6.—Pf. xxix. 11.—Pf.
11.--Prov.xvi. 16.—or for ffeep, concerning which, Job xi. 19.—Prov. iii. 24.—or for food, concerning which, Pf. xxxvii. 3.—Pf. cxi. 5.—Joel ii. 26.—•or for raiment, concerning which. Deut. x. 18.—Matt. vi. 25, 30, 32.—or for pofterity, the fruit of the body, concerning which, Deut. yd. 12, 13,14.
' 3. Thefe promifes that have a relation to our eftates, are thefe, Job xxii. 24, 25.—Prov. viii. 18, 19.—Pf. xxxvii. 5.
4. Thofe promifes that have a relation to our calling, are either for plenty, concerning which, Prov. x. iv.—and xii. 11.—and xiii. 4.—and xxviii. 19.—or for proteaion, concerning which, Pf. xci. 11.—or for promotion, concerning which, Prov. xii. 24.—and xxii. 29.—or for good fuccefs, concerning which, Prov. xii. 14.-1f. lxv. 21, 23.—I deny not but the wicked may enjoy all thefe tem-. poral bleflings by a general providence, but only the jolt have a fpiritual right to them ; they only have them as encouragements of their righteoufnefs, as tetlimonies of God's love and care over them, and by virtue of a promife.
2. For the exercife of faith concerning thefe promifes, obferve that we may live by them, tither in the want, or in the enjoyment of thefe temporal mercies. In the want of them go we to meditation
and prayer. •
1. For meditation, confider, if thou return to the Almighty thou (halt be built up, thou (hall put iniquity far from thy tabernacles: then (halt thou lay up gold as duft, and the gold of Ophir as the ftones of the brooks. This advice faith digefts, and labours

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the reformation of what is amifs, and whatfoever hinders the promifes. '
2. That faith is painful, provident, and frugal: it Wakes off idlenefs, takes the opportunity, hufbands thriftily, and obferves God's providence in all affairs, otherwife we live not by faith, but tempt God, and throw away his promifes.
3. That faith preferves from the ufe of all unlawful means. The believer confults ever what is truly juft ; not what is gainful, or what may be compaffed by honeft courfes, not what may be gained by fraud, deceit, or the like carnal dealings : Better is a little with righteoufnefs, than great revenues without light.
4. That faith leans upon the providence of God, who will keep back nothing from us, but what is hurtful and pernicious. Here's a fweet as of faith, it fubmits to God's wifdom, and refis on his providence, after the ufe of all lawful means ; and this maintains a Chriftian in true contentment.
2. For prayer, obferve this method :
1. Confefs our fins, ,eipecially thole fins which upon fearch we are purfuaded hinders profperity.
2. Importune the Lord for his temporal blellings, to far as he feeth them to be for our good, and for the glory of his great name.
3. Then prefs the Lord with his promifes, as with fo many arguments : Lord, thou haft Paid, Godlinefs Bath the promije of the life that now is, as well as that which is to come : thou haft fail, Fear the Lord, ye his faints, for there is no want to them that fear him. There are thy promifes, snake them good to us as it ftands bell with thy wifdom.
2. In the enjoyment of thefe temporal bleffings, go we to meditation and prayer.
1. Far meditation. confiders
1. Faith in profperity, keeps the heart in a holy temper,in humility,meeknefs, tendernefs and cornpgfion towards others, in thankfulnefs, obedience,

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and in the fear of the Lord. Satan himfelf could reply to the Lord, Doth Job fear God for nought ? Hart thou not made a hedge about htm ? In this cafe faith will remember man of his duty, and perfuade him to be fo much more ferviceable, as God's mercies are plentiful upon him.
2. That faith makes a man heavenly-minded in -the poffeffion of a profperous eflate ; as it receives all earthly bleffings from God, fo it pulls up the foul to God again : faith confiders there things as pledges ofGod's love, as parts of our child's portion, and fo it makes us look at the better part, thofe never-fading riches which God hath referved in heaven for all that fear him.
3. That faith breeds a godly jealoufy, left the heart fhould be drawn away with the pleating delights of things tranfitory ; for by grate it is that we are confeious of our own weaknefs, and of the fnare that is in every creature, to entangle us: profperity is pleating, but dangerous ; as man may quickly furfeit of tweet meats. This makes the waking believer circumrpeet,watchful, and jealous; and fufpicious of his own hear', tell he milcarry in profperity, confidering there is a fnare in it. •
4. That faith minds a change even when our mountains feem ffrongefl.
2. For prayer, obferve this method :
1. Acknowledge God's mercy both in his pro-mires and performance ; fay, Lord, thou hall promifed, that no good thing wilt thou with-hold from them that walk uprightly ; and furely thou art true in thy fayings. I believe by virtue of thy promife I enjoy this land, and thofe goods. I have nothing, Lord, but merely of free grace, and by virtue of a promife. •
2. Importune the Lord for fanaification of profperity, and for God's bleffings upon the means :— the more we profper, the more earnefi fhould the prayers of faith be ; for of ourfelves we have no power to wield a good eftate well, no ability to pre﷓

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terve or keep it: in greateft wealth we lie opeti to many temptations, and if we pray not earneftly that God may fantify all his temporal bleffings to us, we (hall cool in grace.
3. Praife God for his mercies, and devote our= (elves unto him from whom we have received all:
Of the Manner of this Life of Faith itt
fpiritual Evils,
EVILS fpiritual arife either from the devil, or the fleth, or the world, or from man, or God, or from our own (elves.
1. Thofe evils that arife from the devil, are temptations of feveral forts; and the man whofe heart is upright, (half find ftrength enough againft every temptation : to that purpofe, confider thefe promifes, Man. xvi. 18.-1 Cor. x. 13.-1 John v6 18.
2. Thole evils that arife from the fiefh, are lufia or temptations of uncleannefs ; and for ftrength and ability againft fuch a temptation, confider thefe promifes, Pray. ii. 10; 11, 16.—Eccles. vii. 26.-1 Thef. v. 23, 24.
3. Thofe evils that arife from the world, are covetoufnefs, cares, evil company, and for ftrength againft fuch, confider thefe promifes, 2 Cor. vi. 14, 17, 18.—Gal. i. 4.-1 John v. xiii 5.—
There are five negatives together in the original that ftrongly .affirm ; as if he had faid, " I tell thee, I will never, never, never, never, never forfake thee.
4. Thofe.evils that arife from men, are either oppofitions againft truth, concerning which; Matt. .x. 19.—Alts xviii. 9, 10.—or opofitions _againft goodnefsi Matt. v. 10.-1 Pet. iii, 14.—or oppofi﷓
4 X

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tions againft both, and fo they fall either on our good name,concerning which, Pf. xxxvii. 6. where howfoever thy innocency be at fome times covered with a thick and dark milt of flander and oppreffion, yet the Lord will in his good time fcatter and diffolve the miff, and fo make thy innocency apparent to the world ; yea, he will make thy righteoufnefs as evident as the fun when it arifeth: yea, as noonday', when it is at higheft, and chines brighteft,-
lxviii. 13.—Matt. v. 11, 12.-1 Peter. iv. 14, &c. or they may fall on us in refpe& of our liberty, concerning which, Pf. lxix, 32$ 33,—and cii. 19, 20.—Rev. ii. 10.—or they may deprive us of our goods, concerning which, 2 Chron. xxv. 9.—Matt. xix, 29.—Hab. iii. 17, 18.—or they may take away life, concerning which, Matt. x. 39— John xii. 25.—Rev. xiv. 13.
5. Thofe evils which arife from God, are d,efertions ; and for comforts againfl them, confider thefe promifes, Ifa. xliX. 14, 15, 16—and liv. 7, 8—and i. 10.
6, Thofe evils that arife from ourfelves, are fins and infirmities, and they are either fpiritual blindnefs, concerning which, Luke iv. 18.-1 John ii. 27.-1fa. xxxv. 4, 5—or fpiritual lamenefs, concerning which, lfaiah xxxv. 6—and xl. heavinefs of mind, concerning which, 15. xxxv. 1, 2. —Jet. xxx. 15, 16, 17—or weaknefs of memory, concerning which, John xiv. 26—or fears of lofing God's love, concerning which, Ifa. lxix. I5—and liv. 10.—Jer. xxxiii. 20.—Pf. lxxxix. 33, 34, 35. John xiii. 1.—Rom. xi. 29—or indifpofition, diftraaion, defers in our belt performances, concerning which, Numb. xxiii. 21.—Cant. ii 14—Or particular falls, daily frailties and infirmities, concerning which, Ifa. iv. 7.—Jer. iii. 1.—Pf. xxxvii. 24. and cxvl. I 4.—Hofea xiv. 4.-1 John i. 9.
2. For the exercifing of faith, concerning thefe promifes that we may live by them, go we to meditation and prayer.

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1. For meditation, confider,
1. That of ourfelves we cannot refill there fpiritual evils; all our comfort is, that neither the devil, nor the world, nor the flefh, nor fin, can opp‘ fe any farther than God will give them leave; nor the devil himfelf can not tempt whom he will, nor how long he will, but in all thefe he is confined by the providence of God.
- 2. That faith fortifies the foul againft all oppofitions, the more they rage, the more faith heartens the foul to believe, and to keep clofe under the fbadow of the Lord's wings; as the child affrighted, clings fafler to the mother ; fo the poor foul purfued by the devil, or world, or flefh, or man, or God, or our own corruptions, run to Chrift, and in his name refills all there evils, and in his name gets the victory.
2. For prayer, obferve this method
I. Confefs our finsofforrner ignorance, vanity of mind, felf confidence, mifinterpreting of the Lord's doings, &c. which fet open the foul to all other fpiritual evils.
2. Importune the Lord for pardon of fin, and for help againft all oppofitions.
3. Then prefs the Lord with his promifes, as with fo many arguments : " Lord, thou haft Paid, That the gates of hell (hall not prevail againft tis,A that whofo pleafeth God, mall efcape the ftrange woman : that whofoever. is born of God Qvercometh the world : that if we fuffer for rightaoufnefs fake, happy are we : that in a little wrath I hid my .face from thee for a moment, but with everlafting kindnefs will 1 have mercy upon thee :" Thefe are precious promifes I Now, Lord, make them good to my foul ; let me draw the virtue from every of there promifes ; let not a word of thefe promifes fall to the ground ; let me have a (bare, and part and portion in thefe comfortable promifes, through the Lord Iefus.

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Pf the Manner of this Life of Faith in fpiritual Blejings, as derived to us from God and Chrifi, and the Spirit of Chrifi.
1. FROM God proceeds his love of us.—Prelent with us.—Providence over us.
1. Concerning his love of us we have thefe pro-.•
Deut. vii. 7, 8, 13.—Ifa. liv. xxxi.
3.—Hofea ii. 19, and xiv. 4,—John iii. 16.Eph. 4.-1 John vi. 19,
, 2. Concerning his prefence with us? we have thefe promifes, Gen. xxvi. 24, and xxviii. 15, Exod. iii. 12.—Joilma i. 5.—Jer. 1. 8.-1 Chron.
20.—Ifaiah xli. 10.—Matt. xxviii. 20.—Rev. ii. 1.
3. Concerning his providence over us, we have thefe promifes Pf. xxxiv. 7—xci. 11, 12.—Job *xxvi. 7.—Zech. ii. 8.
2. From Chrift we have promifes.-1. Of the perfon of Chrift.-2. Of the benefits that flow from
· Chrift.
1. Of the perfon of Chrift, in Genets iii. 15. iVhere was the firft promife, and the foundation} of all other promifes,_ becaufe God intended to make good every prowife in Chrill.
2. Of the benefits that flow. from Chrift.
1, Concerning redemption, we have thefe pro﷓
mifes, Tit. ii. 14.—Eph. i. 7.—Gal. 13.—Heb.

3. Concerning vocation, we have thefe promifes, Aeb ii. 39.—Rom. viii. 30.
2. Concerning jollification, we have thefe proIfaiah xiii. 39—Rom. viii. 33.
4. COncerning reconciliation, we have thefe pro7 miles,' 2 Cor. v. 18; 19.—Eph. ii. '14, 16.—Coi. 21,-22.

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5. Concerning adoption; we have thefe promifes, Gal. iii. 26.—John i. 12.—Rom. ix. 26.—Gal. iv. 4, 5, 7.
- 3. From the fpirit of Chrift we have promifes.1. Of the fpirit himfelf.-2. Of the operation of the fpirit.
1. Of the fpirit himfelf, in Joel ii. 28, 29.—Aas ii. 17, 18.—John xiv. 16, 17.—Eph.
Gal. iii. 14.
2. Of the operation of the fpirit, and that-1. In general, as fanaification.-2. In fpecial, as fpiritual graces, and fpiritual duties.
2. Concerning fanaification, we have thefe pro-miles, Micah vit. 19.—Jer. xxxi. 33, 34.—Heb. viii. 10—and x. 16-1. Thef. v. 23.1 John i. 7.— Rev. i. 5. •
Concerning graces and duties, we (hall handle them anon..
2. For the exercife of faith concerning the prornifes, that we may live by them, go we to meditation and prayer.
1. For, meditation, confider thefe things :
1. That faith (confidering the privileges of God's children) admires and adores, " Oh! how great is thy goodnefs which thou haft laid up for them that fear thee, which thou haft wrought for them that' truft in thee, before the Eons of men !"
2. That faith (on this account) Tells upon God, and Chrift, and the fpirit of Chrift, to receive whatfoever may be good and profitable to the foul: The Lord is my Jhepherd, I jhall not want. What can they want, who have God for their- Father, Chrift for their Saviour, the Spirit for their fanaifier ?
3. That faith hereupon Pets an high price upon Clirift, upon God in Chrift, upon the Spirit of Chrift. Thefe promifes are more worth than kingdoms, empires, the whole world. Pleafures, profits, honours, all ate vain and empty, and nothing is to be retied. on, but Jefus Chrift ; yea there is a "full content in Jefus Chrift.

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4. Faith in thefe promifes doth greatly enlarge the heart towards God, and ftirreth up to earneft Iludy of holinefs ; if a Chriflian be much in the meditation of God's fingular goodnefs in Orin, it will even conftrain him to yield up himfelf wholly to God, in all manner of godly converfation.
5. Faith ever runs to thefe promifes in all (traits, and here it finds comfort. Where can it take up a furer and fafer refuge than with God and Chrift, and the Spirit of Chrift ? Indeed God it dares not look at, but in Chrift ; and the Spirit proceeds not but from Chrift, to Chrift therefore it runs immediately; it is Chrift, " who of God is made unto us wifdom, and righteoufnefs, and fanaification, and redemption." " Come (faith faith) let us go to Chrift, and if he receive us not prefently, let us flay a little ; he is full of bowels and tendernefs towards poor finners ; he keeps open houfe for all comers ; he invites all, entertains all, old finners, young, finners, great (inners, lefs (inners, his promife is lure too : him that cometh unto me, I will in no wife call out."
2. For prayer, obferve this method:
1. Confefs and acknowledge God's mercies both in his promifes and performances.
2. Pray for this increafe of faith, and for a father and farther fight of this belief; " Give me, gracious Father, to believe as thou haft promifed ; create in me' the hand of faith, and make it ttronger and ftronger, that I may effeaually receive what in mercy thou reacheft forth ; and then give me the (1)4.4 of revelation, that I may difcern truly what thou haft given me, that my lips may fing of thy praife all the day long."
3. Praife God for his mercies, and quietly reft ip the promifes: " Oh Lord, thou haft freely loved, and redeemed, and fanaified my foul-; Oh I how. lhould I praife thee ! Lord, thou haft given Chrift for my wifdom and fanaification,.as well as for righteoufnefs and redemption: Lord, thou halt op﷓

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pointed Chrift to be the beginner and finifher of-my holinefs, and furely he will not leave the work, imperfeEt, whereunto he is ordained of the Father. Were the progrefs of this building committed to my care and overfight, there might be eaufe of fear; but fince thou haft laid all upon Chrift, my only and all-fufficient Redeemer ; iLord, increafe my faith, that I may hold him fait and be fafe, and fo at laft may Ping hallelujahs to thee in heaved for ever and ever."
Of the Manner of this Life of Faith in fpititual
THE operation of the Spirit appears in fpiritual graces, and fpititual duties.
1. The kinds of graces are thefe, faith, hope, joy, love, feat, obedience, repentance, humility, meeknefs, patience, zeal, and perfeverance ; con. cerning which the Lord bath made gracious pro-miles to give them and to reward them.
The firft grace is faith, and we find promifes.-1„ Of it, Eph. ii. 8.—Job vi. 37:—Obferve here thefe promifes of affurance, the higheft meafure of faith, Pfal. I. 23.—Ezek. xxxiv. 30.—Ifa. lx. 16.—Pfal. xcvii. 11.-2. To it, 2 Chron. xi. 20. —Prov. xxix. 25.—lfa. xxvi. 3.—Aas x. 43.—Rom. xviii.
Alms xiii. 39.—John 1. 12—vii. 16, 36.﷓
v. 24—and vi. 47.
The fecond is hope, and we find prornifes, 1. Of it, Pfa. lxv. 4.—Prov. xiv. 32.—Job xiii. 15;-2. To it, Pf. xl. 4.—Rom. iv. 18, 22—viii. 24.
The third is joy, and we find promifes, 1. Of it, Pf. xxxvi. 8, 9,—Ixiv. 10,—lxviii. 3. xcvii. 11.— cxviii. 15.—If. xii. 2, 3—xxxv. throughout—Ivi. 7.

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13, 14.—John xvi. 22.—Rom: xiv.
To it, Pf. lxxxix. 15, 16.
The fourth is love, efpecially of God, and we may find promifes, 1. Of it, Cant. i. 4.—Deut. xxx. 6.-2. To it Pfa. xci. 14.—cx1v. 20. Prov: viii. 21.—Deut. vii. 9.-1. Cor. viii. 9; 10. Jam. i. 12.—ii. 5.
The fifth is fear, and we find promifes, I. Of it, Jer. xxxvi. 39, 40.—Hof.. iii. v.-2. To it, Pfa. ciii: 11.—xxxi. 19.—cxlvii. 11.—Mal. iii. 16, 17.
- The fixth is obedience, and we find promifes, 1. Of it, Ezek. xi. 19, 20.—xxxvi. 26, 27.-2. To it. Deut. xxviii. 1, 2, to 14.
The feventh is repentance, and we find promifesi 1. Of it, Aels v. 30, 31.—Ezek. xi. 19.—xx. 43. xxxvi. 31.-2. To it. Mal..iii..7.—ls. Iv. 7.-2. Chron. vii. 14.—Is. i. 16, •17, iii. 27, 28. —Jer. iv. 14.
The eighth is humility, and we find fome pro-Miles, 1. Of it, 2 Cor. x. 4, 5.—Gal. v. 22,-2. To it, Prov. xv. 33.—xxii. 4.—James iv. 6.-1 Pet. v4 5,-1f. lvii. 15.—Matt. v. 3.
The ninth is meeknefs, and we find -promifes; 1. Of it, If. xi. 6, 7, 8.—Gal. v. 22, 23.-2. To it; PC. xxxvii. 1.—cxlvii. 6.—If. xxix. 9.—Pf. xxv. 9.—Zeph. ii. 3.—Mat. v. 5.—and xi. 29.—Pfal: cxlix. 4.
The tenth is patience, and we find promifes, 14 Of it, Jam. i. 5.-2. To hi Heb. x. 36.—Jam. v. 11.
The eleventh is zeal, and we find fame promifes 1. Of it, Jer. xx. 9.-2 Cor. vii. 11.-2. To it, Numb. xxv. 12, 13.—Rev. iii. 19, 20.
The twelfth is perfeverance, and we find fome promifes, 1. Of it, Pf. lxxxix. 28.—Prov. xii.
xlvi. 4.-2. To it, Matt. x. ii. 26.
The degrees of graces follow ; and we find fome promifes, 1. Thereof, Ifa. xliv. 3, 4.—Mal. iv. 2. Pl. lxxxiv. 7.—Prov. iv. 18,-2. thereto, Rom.. xiii. 11.-2. Pet, 1, 8.

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2. For the exercife of faith concerning thefe promifes that we may live by them, go we to meditatiGP aligt prayer.
1. For meditation* confider,.
1. That of ourfelves we have up ability to at- tain any of thole, graces : every one can fay, A parpore weR: but the queftioa is, whether they build not oa their own itrengch many a mart (efpecially in time of his lckgefs, danger* difgracel will make four promifes of amendment, but When the rod is removed, all is. forgotten : what ;nay be the reafon ? He hands pq, his own feet, hg prefumes to go of himfelf, and then no marvel, if he falls. If we will have any of thefe graCes, then deny we ourfelves: I will keep thy jiatuks, faid David : but immediately be cries, Oh forlako me not utterly ! Purpo(s thus grounded, bring forth holy performances;—but of ourfelves we can exoedt nothing.
2. That God's Spirit will infufe there graces, and the increafe of thefe graces into them that he.: lieve: many would fain have hope and joy, but they exerci'fe not their faith to believe God and hie promifes: I knew a man in ehrift off and on, Dn. flayed, difmayed at his manifold flips, ftrong core ruptions little prevailings againft them, and (when, all come to all) he could find no help till he went t% a promife, and believed that God would do the whole work for him.—It is 'good to believe, (that 44PQrding to his prosnife) God will fap1ify our Datum, enable us to holinefs, and beftow all his graces en kis,
3. That for the, degrees of thefe graces, it its neceirary to improve them. God ever beftowa the greaten meaftire, where he finds a care to put them forth to advantage : Whqfoeve• hath, to him ..441.1 be given, apd he (hall have more abundance. 44 wen increafe their fubflance by labour, and learning by diligence, fo he ty improves grace than more and more abound in them. •

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2. For prayer,,,obferve this method :
1. Acknowledge your inability: 0 Lord, I have "no graces by "nature' I have no power to cleanfe" my own heart : 0 Lord, I have defaced thine' image, but I cannot repair it ; I may fay with the apoftle, when I would do well, evil is prefent with me, but I find no means to pedal what I defire :—Oh t when than I be fet .at. liberty, ' that I might do the work of God, and run the race of his command.; ments ? Oh ! that I had faith, and hope, and joy, and love!
2. Look we up to the power, and grace, and truth of God, and prefs him therewith : " Lord, I have heard of thy power, thou caueft the things that are not, as if they were ; thou canft if thou wilt, work in me thefe graces, as thou didft •glorioully create them in Adam : Lord, I have heard•alfo •of thy grace and truth • thou art as faithful to keep, as free to make thefe precious promifes. Thy grace is unfearchable, thy word purer than Liver feven times refined. Oh! make good •thy promifes ! I prefs thee with thy power, grace, and truth ! Oh ! replenifh me with thy graces !"
3. Look we on the promifes, and pray by them, or turn them into prayer. "Faith hearkeneth what the Lord fpeaketh, and fpeaketh back again in fervent groans and defires to whatfoever it heareth ; hence we can make no prayer in boldnefs, faith or comfort, but for things promifed, and in that manner as they are pro-mired. Thus Jacob (Gen. xxxii. 9) and David (2 Sam. vii. 27, 28, 29) prayed by a promife, and thus fhould we pray by a promife,• and then we may be fure we pray according to his will.

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Of the Manner of this Life of Faith in fpiritual
THE &ft duty is prayer, to which are affixed thefe promifes, Pf. v. 3.—x. 17.—lxv. 2.—Prov. xv. 29.—Pf. 1. 15.—xis. 17, 18, 19, 20.--Zech. xiii. 8, 9.—Rom. viii. 13.—Jam. v. 15. -
The fecond is praile, to which are affixed thefe promifes, 1 Sam. ii. 30.—Pf. 1. 5, 6.
The third is preaching, to which Matt. xxviii. 20.—John v. 25.
The fourth is reading the word. to which Pfal. xix. 8.—Prov. i. 4.
The fifth is fatting, to which Jam. iv. 9, 10. Matt. vi. 18.
The fixth is meditation, to which Pfal, i. 2. Prov. xiv. iv. 8, 9.
The feventh is examination, to which 1 Cor. xi. 31.—Gal. vi. 4.
_ The eighth is fanaification of the Lord's day, to which Ifa. lviii. 13, 14.—Ivi. 2.—Jer. xvii. 26.
The ninth is reproof, to which Prov. xxiv. 25. xxviii. 23.
The tenth is almfgiving, to which Pfal. xli. 1, 2,. S.—Luke xiv. 13, 14.
The eleventh is waiting on God, to' which Ifa. xi. 31.—xlix. 23.—lxiv. 4.
2. For the exercife of faith concerning thefe promifes, that we may live by them, go we to meditation and prayer.
For meditation, confider :﷓
1. That God deals gracioufly with his people. J-I e might out of his abfolute fovereignty, command only, and we were bound to obey in every of thefe duties ; but he is pleafed (the better to quicken us to obedience) to annex thefe gracious promifes.

2. That as he is gracious to us ; fo we fhould bo chearful in our duties to him : this chearfulnefs of fervice is the very heft fruit of faith ; by faith Abel brought of the .n1-filings of his (lock,_ and 'of the fat . thereof, an offering to the Lord. By faith David. went with the multitude unto the houfe of God, with the voice of joy And praife. It is the voice of &kb, I will ling and give praife- With the belt member I have.
•. For prayer, obferve this mtthod :
1. Acknowledge the goodnefs and ftee grate of pod in thefe promifts : 0 Lord, why fhouldft thou allure me to that which I am every Way bound to ? If I had none df thefe prornifes, I have already in hand a world of mercies, which infinitely bind me to dirty; and wilt thou yet add this and that promife, to this and that duty ? Oh i miracle of mercies Oh the gbodnefs of God!"
2. Bewail yoUr own dulnefs and (loth to the duty: " And ytt CO Lord) how dull, and remifs and flight am I in the praitice of this or that duty i't Thou haft Rids Zurfed is the man that dells ihp work of the Lord negligently " 0 I then what is nay portly:5h Nit) marvel, if I feel no power, no
fweet the ordinancts whilit I deal partially, hear. perfunitorilys pray coldly, labour not to feed on the promife. 0 Lord, thou loveft a chearfial giver, bat,toy frtOces are: maimerb corrupt, dead, fqperficial, and very unchearful."
S4 importune the I..ord to quicken your dead hearts to the duty ; fo prays David, Teach me to dO thy rail 3 thy, fpitit is gapti, lead tne in the land of suprighWfal fo prays the church, draw me, and we will run after thee; and fo let us pray, give me a chearful heart in thy fetviae, enliven my heart by thy bided Spirit, give me to do wIrat thou te!Vire% incline my heart to thy ftatutet.
44.. implore the affittance of Pod's Spirit to every good duty, beg acceptance of your lad rfo n s a(4 perforhiancet in the Lord Iefus Chtift, precis hip;

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with his promifes to fet ou duties, and to tetvatd tlUties; and whatever duty you dos prefs him with that efpeclil protnife belonging unto it. Thus if We meditate and pray, and pray end meditate; we auy live by faith, In reference to fpititual duties.
cir the Manner qf this Life of Fuit4 in Things
1. CONCERNING dattmation, of eternal con, fufion, we have thefe promifes againft it, Ka. 'ay. 17.—Rom. OH. J.
2. Concerning falvation, we have there promifes hit it, Rom. vi. 28.1 Theff. iv. 14.—God hath promifed us a kingdom, Matt. xxv. 34.—An heaOnly kingdom, Matt. vii. t..-An eternal king., don], 2 Pet. i. crown of life, James i. 12.---A crown of rightioufnefs, 2 Tim. iv. 8.—An immarceffible crown of glory, 1 Pet. v. 4.
2. For the exercife of faith concerning thefe ptotnifes, that we may litre by them, go we to meditation and prayer.
1. For Meditation, confider,
1. That faith in the precious protnifes of eternal life, quiets and cheers the heart in the mil:1ft of difcouragernents.
2. That fulnefs of glory is referved for the life to come ; but the beginnings of glory, as peace, joy, fanaihcation, are vouchfafed here. Grace is the beginning of glory, and now as grace grows, fo ukt enter upon the poffellion of our inheritance.
3. Faith earneftly defites and longs after full glory. Ourfelves alfo which have the firft-fruits of the fplrit, even we outfelves groan within our. (elves, waiting for the adoption, to Wit, the re41Mption of the body.

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i. For prayer, obferve this method
1. Confefs we our former carelefrnefs to enter upon this inheritance ; " 0 Lord, I have flighted thy promifes, I have negle&ed the motions of thy Hilly Spirit, I have not carefully improved the gifts received, I have not laboured more and more to be fealed with the promifed fpirit :—Ah Lord ! what a dwarf am 1 in holinefs ? By reafon of my Iloth, the powers of grace are fo enfeebled, that I can fcarce breathe or figh in the way to heaven."
g. Pray that the Lord, would increafe our faith, Veal us by his Spirit, lead us in the way of peace, caufe us to grow up in holinefs, Make us wife to prize and value, to toile and relifb the very joys of heaven ; and above all that he would affure our confciences of our right and title thereto.
3. Praife God for his promifes of eternal life
" 0 Lord, thou haft looked on my bale ettate, and vifited me with mercy from on high ; of a stranger and a foreigner, thou haft mode me a free denizen of the new Jerufalem : now I fee, I read it in thy precious promifes, that my name is regiftered in heaven ; au eternal weight of glory is referved for me ; heaven is my home, my hope, my inheritance : Oh I where (hall my heart be, but where my treafure is ?-0h I the incomprehenfible love and favour of my dear Lord What a mercy is this ? What promifes are thefe ?—My foul rejoiceth in thee my God, my fpirit 024 blpfs thy name far ever and ever."
Of the Manner of this Life of with 4. regard to
YV E have. done with the promifes that concern ourfelves pow follow fuch fpecial promifes as we find in holy writ concerning others ; and they have

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reference, either to our own family, to godly fociety farther enlarged, or the church of Chrift.
1. The members of our family are, hufband and wife,-parent and child,-mafter and fervant.
1. For hufband and wife, they have promifes from the Lord, Pf. xxxi. 28.-and xi. 16.-Job v. 25.
2. For parent and child, God hath made a gracious covenant with them, Gen. xvii. 7, 9.-Aas•
ii. 39.-Jer. xxxii. 39.-Prov. xx. 7,Good parents (though poor) leave their children a good patrimony, for they have laid up many prayers for them in heaven, and they leave God's favour for their poffeflion, and his promifes for a flue inheritance, Pf. xxxvii. 25, 26.-Prov. xi. 21.-Ps. cxii. 2.-and xxv. 13.-and xxxvii. 29.-Pray. xiii. 22. Ifa. xiiv.3,4.-liv.13.-And children obeying their parents have thefe promifes, Exod. xx. 12.-Eph. vi. 2.-Jer. xxxv. 18, 19.-Prov. i. 8, 9.-and vi. 20.
3. For matter and fervant, they have fweet pro﷓
Prov. iii. 33.-Job viii. 16.-Prov. xiv. 11.
efpecially the feriam, that is truly obedient, Col.
iii. 23, 24.-1 Pet. ii. 19.
Here confider magiftrates, Deut. xvii. 19, 20.- Ff. cxxxii. 18.-and minifters, Pf. cv. 15.-Rev. ii. 1.-Ifa. xlix. 4.
2. Godly fociety (out of our own families) hath precious promifes, as Prov. xiii. 20:-Mal. iii. 16, 17.-Matt: xviii. 20.
3. The church ofehrift, whether particular (as public affemblies) bath bleffed promifes, Ifa. xxxiii. 20,21. Cor.v. 4.-Rev. ii. 1.-Pf. xxvi. 8.-and cxxxiii. 3.-MiC. iv. 4,11, 12.-or whether general and univerfal, it hath glorious promifes, as Matt. xvi. xxvii. 3.-PI. cxxv. 2.---;Zech. ix. 16.-Here come in all the pro. miles ; firft, of calling the Jews, as If. lix. 20.-Rom. xi. 23, 26.-Hof. xiii. 14.-and xiv. 2, 3, 4, 5, 6, 7, 8.-Secondly, of bringing in the Gentiles, as Ifa. xlix. 22,23.-Rev. xxi. 24.-John x. 16.-

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Ira. Is. 3, $, It. ii. 12,
Thirdly, of the de arL,6tiqn cal Auttchri/l, 442 Their.
21.-.--where each word hath almoll a gradatiga, in. that an angel, a rnighty angel taketh a none, A great (lope, eves a minas:me, which he Letteth riot barely fall; hut cafteth into the fea, whence nothing ordinarily is recovered, much lets Out* from f4ch a hand, and with fnch force.
Now fpr the eltercifiog of faith concerning there promifes, that we may live bey theca, go we- to meditation and prayer,
1. FQT meditation, coaatier,
1. That we have had the performance of rilAu, Qf thefe promideS and this May pgtfgade qs 0344 the reftdue (efpecially of /ha c•hurches, flourifhings and of Antichrill's downfalll is as fins as that pant already accost plithed ; experience f119414 arengtheR faith, ani1 breed an at bape in Ood'.8 pCgctich
of the Lord's molt gloriag$ 4,PI*3riPg,
2. That the time is pow for church's retk.9P.
ing, and for bringing ip more kingclams from anti, chrift to Chriti. What elfe mean all the fbakings iip all the kingdoms of the. world ? •TherefoR Rudy we Ibis time of004, and in our planes, and callings, work with providence, now we bases feafon ta help up the church, God's holy exquataio,
For prayer, nbferrc this mctbod.:
1. Confefs our former neglea in gor /several relations: " Q Lord, 1 have not done ray duty in my owp faroi4y, an:wag cUtiAitanS,, in ths churche4 of cbrift, 1E have oolt p.efforpg4 ray nays, ferved py generation, helped onward the. Zion.
And OW, 4014, what 144 I fah but coofffs- it /4 thy glory, a*d iny owO fikagW."
2. fray for * bJefOng on Oilers, as on our owo felves ; forget ;lot our relations to others, in our haft prayers; be impthtv*ate with, gad porn ereecialty for Zioa.,-Q look upon Zion, the city of our folounr Hitler; let eYt reitIet4len1 a quiet imkitation.;

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a tabernacle that (ball not he.taken cot
one of the (takes thereof be removed, nor any of the cords lte broken. •J, •
3. Prefs we the Lord with all his pxecioutt pro, miles, either to our families, or Chrillian focieties, or the churches of Chat. We have a prornife, that the Lord will create upon every dwelling-pkwe of mount Zion, and upon the qffemblies, a cloud and fmoke by day, and the j9uning of a Aiming fire by night, for upon all the glory ,Ball be a. defence
" Now, ord, make good thy word."
Conclude with, I believe, that whatfoever God bath laid in any of Once refpeas, pc, will.ftai it in his own time: heaven and earth (ball pall; away, but not one jot, one tittle.Pf, 40.0:v444 OW fail. It may be the prefent, things -cf;r1 Pontrary,.(yet God bath laid it, aia thats enough, fo,r If I Pan but really acknOwledge and believe,,,that God is able to do it, he will then (peak from heaven, as be did once on earth.—According to your faith', be it unto you.

Of the Nature of Family Duties.
HITg'ERTO of the duties which PiWern.ever:. man, in his own partipular ;,.next to them fumed family duties, which ought to be-jointly or refpeo•' tiyely, obferved by the families 1'10 bodes of,the:peo? • pie of.God. This is implied by.that threat, Pour out asy, fury Upon.* 4egtken that .know Moo Ad, and, 74011 Ose.AtteieS411,041,,not took. am nom I 1144 , by that example aflame, But as for me ea mlis

houfe, we will serve the Lord;' and `by that pronvite Of God, At the fame time, faith the Zord; •thia l'be the God of all the families of fli•ael; and thes"-jhall be my people. • • •

Of the Preparative: to Family Duties..
NOW that we may comfortably carry on thefe family duties, obferye we— - •
1. •Our entrance into them.• •
· Q. Our proceedings in theca..
Y. For entrance we matt lay a good foundation in thole that 'belong to this family ;
2. In the governor, whofe duty •is.'
· 1. 'To.endeaVour in •a. fpecial manner for knowlegde in God's word, and for holinefs of converfabon ; this would tend much to the prefervation of his authority, who •citherwife–will be flighted and difregarded.
2. To marry in the Lord, and then to live chailly in wedlock; that'there>may.be an Italy feed.
3. To beware whom he admits to dwelt with him. See tiavid's refolution herein, Mine eyes jhall be upon the faithful of the land, that they may &Cell with me. : he that walke'th in a perfea way 'hall ferve me ; he that wirketh • deceit (hall not dwell 'within my houfe ; he that telleth lie:,,/hall not tarry in my fight. *. •
2.• In the governed, whOfe duty it is both' to join together in the,perfortnance of family duties, with'their governor, 'and to fulimit to his government. Af .fOn hear the iirfIrtiaton thy- father, and forfake• not 'ere'. lOw of•thY math", for the* *II be an'oriatiment graee:'untor thy head; 'and chains . 464'4 thy teeth. - 7=-

, ),
, • E T.

· .
· Of • the '.buties of 0operrioSi . genera ,
. •
· •
IN the' proceedings Of there family 'duties, we aid
to confider the: duties, 1.. Of' the govetnors: 2:
Or 'the goYerned. ' • ' • .
· 1. The governors, if (atlit 'were in Marridge)' there'be iporethan one, as.'firl•, the chiefsevernor, ' to wit,••ihe •tlfband fecOhdly, the helPer, the wife; both 'thefe otve 'duties to•their families'; arid' duties to one another: . • •
1. •The duties they owe to theirfamilies,are,t,%' In .general'to the whale :l in 'particular, aeccteding, to their feVerai relatidn's: • "
1'. That which in igerieral•the)i owe fo the 'Wbdid;.• family, is both, to their bodies and foiils. •
V. To their bbdies.; conterning"v,hich; falai flit apoftk, Iii"rhat firovideth: :01 for his •Oron, efilecialiy ji;1• :thee. etas: own • hrizift,. hath 'Anted th&faith, and ii ;eerie than an infidel. •
-2. To their: fouls ; • concerning' which;JOihd ' dufies• they are to perform• to the family, and•forn4 to require of the 'family. • •.:
1. • The dutiei they are•to perform to theM, eie;;=''
1. To provide that they may live under the pubh'" lie miniftry'; •fbi otherviife 'hoW lhould • thel be brought • into the fbeepfold of Chrift, -if they , heOr" not ealceicif the Chief fhepherdfpeaking•uato
them by thOfe Whom. he bath fent. ' ''
'2; To overfee` the Wag 6f
they ferye 'God : and•ai in all other duties, fo effieL cially'in fantlifYing 'the fabbaths: to this•the Very words in the fourth comnandmeht; *dell mafteij offattilies : 'Remember Mod and-thy Ibn; and:thy daughterithy man-fervant, and thy Jr tht7LOrd.fpreelte by ham e'to.:thei govetnort,I.'as • if hd% would 'make overfeerif of- this 'Work of fanaifying of his fabbaths, T

,180. )
S. To offer prayers and ,praifes to the Lord morning and evening'. This was`David's practice, Evening and morning, and at noon wilILI prey,, and-cry alma, andlie )(hall hear my voice.
4. To intim& their families privately in matters, ofJeligion, that they ma not ouly.profefs, bat feel . the, power of ,religion. This duty
1. .A.‘familiar cateChifing of them, in, the prin- ciples.of relision„.Tbup were parents commandqd- of Ord;: rkaudquilt teach thee words diligent4.untcp
_children, and , talk. of them, when thou
ho0,,,•and when thou ;mike, .6. the. why, and wizen thou lyea down, and ..when , Oyu riht,
.2, Adaily.reading of fcripturelin their hearing, _ dil'ating them to mark and to make ufeof them, : fojimothy was trained; up. by his parenta,, and that from hii childhood.
A., careful endeavoiring that they pro,4t by
tIsklublic ininiftry : tothis end, they tntift pre-pure . thspA,fe; ftear the,wOrd,,by coOdering poorkarcli. nances, promife4,-.and. their-, own nece14ties„ Thertnull remember them to. look into the,•ytroLd for and for gornmunion With. ,Chrift.„
They Muir examine them .aftei the ,ordinanycp„. what., the, , .harp learned,„ and Whiq _pfe :they, cun make or it.
2. 1411/4, d,n‘iCs!hfY are ifinlikoihs ;
arc,. klict CatlfullY lip freaueut the: pnOliC.MiPiaThld an4 • entlYt6:.beson!eg.44, i9 PriTs4e,nvottql thip:o •
God; arid COpfkangy, to prattife 4111ply updt., alpflian -duties.; and they ;ire .;o, require, theta ' things, not only by callipgon
cate4hifing „them, adtuon4ung Ahem ;hut, if they, ,
beJliefOlgttriN by -•
NPR' this cori.i.4913 VIA Allilger144.W.ii-h- dom and patienc-e, •
'1. In W449)% ..wIt4fF.R.r4P4FtY it jp. tP4Antt,
the right fai
of what fort the fault is, to, wietfActrcpqflpfefigt
· 'II
· ‘1.

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difpfetjon.and ocoafions; and to look' to the•s mind of; the cloer,,, whether, negligence or intro . fimplicity hrotkght hitn to it., .
.2. In, patience, sybcf,e, property :it ii.to make the I fault latargeg, to the Isffender,t that. his •conkicneel nw.bq:tolcbed.there% ith to:heat who theoffeu-: der can fay in his own :defence, and accordingly to.; allow 9r, difallOW ;(c(-avolikloitternefs;,which focuser will borders, the boot', tbaorreforni.the moaners of the, gifenclerp; , irtilOS being obforvedi, and; the .1 heart. liftedolp tin prayer to ,Qod • for chive:lion :and 1 b1 efling, this ,correaion , is penerary, as:is evident: inzgeP..x?EX,- 2!1.4-and icix .18.
1 befet4re, the du,tips, that goventoris,00re•t•famir lies in refpeaot,theic.fopls,;} to•;correa.them,ca,'i tech* , Oduvon,Ills (theme-call:or* I ihorni tread to..therni pr4y; for Abenk.
S E C T.' IV: • •
Of thollutks of PtertntP to Ikea, CAildren-:
" •
HE Au tkea part kolas which .gooerners. ewe.. to the family,according to their relation, areas pa- teats to t4eirchiLdran,or,as,mailsers to•their fervints.
ITho,duities oficarents, to the.bodiei.of their children,i;are.in lonanytparticulars, but may. be all compiled )under,ithis one • head, a provident:care; for ,their: temporal: good,.,
1. Tbacfirfluge of a child is his infancy,.and•tbe:,1 firli part ,of his infancy. is while it remained) in the mothers womb,: -here the duty:liesprincipally upon. the mother, to have a fpecial care of it; that it may, s bei fafeht.bstught.fiasith'., . . •
The noxt:degree .of .a: child's•linfanty; is while it in the fwaddling-band,,and remains a Suckling•: chiltd ago . the te are:imam .efirecially: lies anr..i

f MT.
the:mother, duty it is= to fake all pains •flie
pefilbly may, for the education' of her Child. • • •
2. The fecond age of 'a child is;•its youth, from therime itbegins to be of any difcretion, till it ue fit to be placed. forth now the' duty of parents at this time iS, 1.• To' nourik and 2. To nurture • their children. • '
• Under•nenriihment are ceinprixed food, apparel, Means for recovery of health, When they are tick ; in which if Patents provide not for their children, they-are worfe than infidels: and under nurture, are cornprized good manners, a good trilling; fre- • quent admonition, reprehenfion, correelion; the latt remedy, which may do good when' othing elfe
PrOV. xix. 18.—xxiii. 13, 14.—xXix. 17.
2. The dut•of parents to the 'fouls of their children extends itfelf alto to all times ; as, i: To their infancy, 2. To their youth, 3. To the time of their parents departure out of this world.
1. The fluff age of a child is his infancy, and the firfl part of its infancy, is while. it remaineth in the mother's womb. Now the duty of parents' at that time are thefe: 1. That they prior for.their children: thus did Rebekah, while the children were quick • in her womb. Thofe parents that neglea this' • duty to their childreri,Confider not rightly that they are conceived in fin. • . .• • •
.2. That they make fure..(fo much as: in them • lies) that their children be born under the pro4nife, or under the covenant, in refpeel• of :their fpiritia part of it : how ? By making Sere that • they be under the promife or covenant thernfelves. , If God in•Chrilt•be their. God, they may have a comfortable hope; that.Go•. will be the•God. of their feed; according to the-:promifei; / wit! be thy God, and the God of thy feed; . •:•• . • • •
The next degree of a child"i:infancy, is 'when it is born; and the duty.of pitrents.then is, to give up their children unto God, .tafting : them' into the bands of his providence, into the arms of histutercy,

. .
begging for them a graciou&acCeptation with God; -and to tender them to the ordinince,'Oefacrament of baptifm, to get. the feal of the covenant fet.upoti them. •
2. The fecond 'age of a child, Is its youth : now the duty of parents to their children at this time; is to train them up in true piety, to bring them up in the nurture and admonition of the 'Lord. To this end : . • '
1. When children.begin to read, let them read the Holy Scripiures fo was Timothy trained up from a 'child.
2. Let children be catechifed conflantly from day. to day ; only with this caveat, that parents deal with their children, as &Ulul nurfes and mothers do in feeding their clildren e.) not to give them
too much at once ; overmuch dulls a child's untrerfianding; and breeds wearifomenefs to it. It is molt fuitahle to give them precept upon precept, precept upon precept, line upon line, line upon line, here a little, and there a little : thus fhall they learn with cafe and delight, and in time a great meafure of knowledge will be gained thereby.
a. Let parents declare to their children,. the admirable works that God in former times bath done for his church, efpecially fuch works as he hath done in their time. Outward fenfible thing&do belt work upon children, and therefore this diredion was given under the law, iv: 6, 21.
4. Let parents be to their children a good path tern, leading them to Chrift by their examples: this will take place with children, more than all precepts.
5. Let parents reprove and correa their children for fin ; and that the Lord may fanaify this correc' tion unto them, confider this; 0 ye parents I'• Do you•obferve fuch and Inch fins in your children ?— Enter into your own hearts, examine yourfelvei, whether they come not from yoi confider how juftly the hand of God may be upon you; and when

you-are angry with your children, have an. holy anger with your own felves, and itfe this or the like meditation with your own fouls, " Lord, ilia!' I thus puniih my own fin in my Child ? 'llOw then mayeft thou be difpleafed with me for the too carnal ccinception.of my Child : It• may be, I then-lay in fome.Iin,. or I, afked it not 'of' thee by.prayer be merciful to me, O. Lord, and in thy good time, thew thou pity on me and my child !"
• 6. As children.grow in years, and in the knowledge of 'Chriff, and of. juttification by• Chilli, 'let parents train them up in the exercife of all duties ; as, .prayer,,meditation, Pelf-examination, watchfulnefs, and all means public and private : if this be done, the world to come may reap the benefit of their. education. Such children as you bring up, fuch .parents will they be '(when you are gone) to their children.
3. The fait time to whiCh the duty of parents extends itfelf, is the time of their departure out of the world, and then they owe to their Children good iiireaion, and faithful prayer.
1. For direaion: when parents.obferve their time to .draw near, it is their duty then efpecially, to commend tome wife and whoiefome precepts Un't0 (hefr children, the 'better to direa them in their tchrillian courfe. The words of a dying parent are efpecially regarded, and make a deeper impreffion.
2. For prayer : then ts the molt proper time for parents to pray and to blefs all their children. As they commend their own fouls unto God's hands, fo let them commend. their children unto God's grace. God's providence and promifes are the bat inheritance in the world, and.if parents (in theit prayers) leave thefe to their children, they can nee ver want any thing That is good. , Oh 1 the faithful prayers of parents for their children (efpecially when they are leaving their children and going to • God). mutt neggis, in, for, and through Christ, ptpvail mightily,
vTrth qod.,

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Of the Duties of MaJkrs to Servants.
HE duty of mailers-to their fervants, is either to their bodies, or to their fouls.
1. The duty of mailer to the bodies of their fervants, confifts in thefe particulars, viz. in a due provifion of food for them, Prov. xxxi. 51.—and xxvii. 27.—In a wife care for their clothing, Prov. xxxi. 21. In a well-ordering of their labour, fo as they may be able to undergo it : in their eafe, and intermiiTion from labour at feafonable times : in paying them fufficient wages,Deut. xxiv.14, 15. —In a careful preferving of their health, and ufing means for their recovery in cafe of ficknefs, Matt. viii. 6. and that not of the fervant's wages, but of the mailer's own charge, otherwife they undo not the heavy burthen, but rather lay burthen upon burthen.
2. The duty of mailers to the fouls of their ferrants confifts in thefe particulars, viz. In teaching -them the principles of religion, atid all duties of piety :—in caufing them to go to the public miniftry of the word and worship of God ;—in taking account of their profiting by the public and private means of edification ;—iri praying for them, and as they obferve any grace wrought in them, in praifing God for it, and praying for the increafe of it.
Of the Duties of the Hufband and Wife.
THE duties which the chief governor and his helper owe to another, are either common and mutual, or peculiar to each.
4 A a

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1. The common mutual duties betwixt man and wife, are matrimonial unity, and matrimonial chaftity ; loving affection of one another, and provident care of one for another.
The former duties prefuppofed ; there ought to be﷓
1. A loving and tenderhearted pouring out of their hearts, With much affeEtionate dearnefs into each other's bofom. This mutual melting-heartednefs, being preferred frefh and fruitful,will infinitely fweeten and beautify the-marriage state.--Now for the prefervation of this love, let them confider,
1. The compaflionate and melting compellations which Chrift and his fpoufe exchange in the canticles : My fair one, my love, my dove, my undefiled, my reell-beloved, the chief of ten thoufand. Such a fervent and chalk. love as this, all married couples fhould imitate.
2. The command of God, Hufbands love your wives, Eph. v. 25. and Wives (or young women) love your Hufbands, Tit. 1i. 4. Methinks this charge oft remembered, fhould ever beat back all heart-riling and bitterneA, all wicked wifhes that they had never met together. When the knot is tied, every man should think his wife the fitteft for him, and every wife fhould think her hufband the fitteft for her of any other in the world.
2. A provident care of one for another; which extends to the body: No man hateth his own ileft, but nourf/heth and cherilheth it: but efpecially to the foul ; in praying together, for, and with one another: in taking notice of the beginning and leaft meafure of grace, and approving the fame; in conferring about fuch things as concern the fame, mutually propounding quetlions, and giving anfwers one to another ; in maintaining holy and religious exercifes in the family, and betwixt their own felves, in flirting up one another to hear the word, to receive the facraments and to perform all the parts of God's public worfhip. In cafe the one prove

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unconverted, let the other wait, and pray, and expea God's good time : or in cafe the one be a babe in Chrift, let the other deal lovingly, meekly, and let our Lord Jefus in his tender-heartednefs to fpiritual younglings, teach us mercy this way, who is faid to gather the lambs with his arms, and to carry them in his bofom, and gently to lead thole that are with young.
2. The, peculiar duties of each are
1. Of the huiband, whole duty it is—I. That he dearly love.his wife.-2. That he wifely maintain and manage his authority over her.
1. No queftion'the wife is to love her hufband, and a brother to love his brother, and a friend is to love his friend, but more efpecially, is the bufband to love his wife. To this purpofe the is called, the wife of his bofom, to thew that the ought to be as his heart in his bofom. He muff love her at all times, he mutt love her in all things ; love •mutt feafon and fweeten his fpeech, carriage, actions towards her : love mull thew itfelf in hiscom mends, reproofs, admonitions, intlruaions, authority, familiarity'with her ; the rife of which love mutt not be from her beauty, or nobility, but efpecially becaufe the is his fifterin the Chriftian religion ; and an inheritor with him of the kingdom ofheaven ; becaufe of her graces, and virtues, becaufe the bears hint children, the heirs of his name and fubftance, and becaufe of the union and conjunaion of marriage. Love growing on beauty, riches, luft, or any other flight grounds, loon vandheth ; but if grounded on thefe confiderations, and efpecially on this union of marriage, it is tailing and true ; the want hereof is the fountain of ftrife,quarrelling, and debate, which converts the paradife of marriage into an hell.
2. For the manner of this love, the apottle gives it thus, Htflbands, love your own wives, even as Chrift alto loved the Church. Now the love of Chrift to his church, is commended to us in thefe particulars:—
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1. His love was every way free : fo should hut, bands love their wives, though there be nothing in wives to move them, but merely becaufe they are their wives.
2. Chritt began it to the church, before the church, could love him : fo should hufbands begin to love their own wives. I know fome Wives pi-e, vent their hufbands therein, but thegreater is their glory. This pattern of Chrift should rather stir up their hufbands to go before them,
3. The truth of Chrift's love was manifefted by the fruits thereof to his church ; • he gave hitnfelffor it, that he might fanaify it, and cleanfe it, and prefint it to him/elf a glorious church, not having fpot 'or wrinkle : fo mutt bufbands love their wives in truth by guiding them in the way of life ; for this is the true charaEter of a fincere love.
4. Chrift's love is an holy, pure and chatte love, as he hinnfelf is, fo is his love; fuch mutt be the love of hufbands, an holy, pure, and chafte Away with all intemperate, exceffive, or any ways exorbitant pollutions of the marriage bed ; from which, if the fear of God, imitation of Chrift, love of purity, awfulnefs of God's all-feeing eye cannot draw; yet that horror, left God should punith fuch a couple with no children, or mif.fbapen children, or with idiots, or wicked children, or with fome ether heavy crofs, one would think tbould be able to affright them.
5. Chrift having Ipved his prim, loved them unto the end. Such mutt be the love of hufbands, firm love, an inviolable love : the ground of it mutt be God's ordinances, and the fupport of it mutt be at inviolable refolution, that no provocation than ever change it. Hufbands mutt pals by all infirmities, endeavouring in love to redrefs them, if poffibly they can, or if not, to hear with them.
The fecoud duty of an hufband, is, wifely to maintain and manage his authority now the ma? paging of it confifts in two things .

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I,. That he tenderly refpe& her.
2. That he carefully provide for her.
1. He muff tenderly refpeet her as his wife, cons. panion, yoke-fellow, as his delight, and the defire of-his eyes, and never be bitter againft her. This bitternefs ordinarily turneth the edge of his authority : if therefore any matter of unkindnefs arife (as fometimes certainly it will) then muff he carefully with all gentlenefs and patience quiet a11; and never fuffer himfelf nor his wife to deep in difpleafure, Let not the fun go down upon your wrath : or if he than have occafion to reprove her,. he mutt keep his words until a convenient time, not in prefence of others, and then in the fpirit of meeknefs and love. Surely if fhe be not corre&ed by a word of wifdom, the will never amend by threats, or rigorous carriage ; and if the once begin to lofe her ffiamefacednefs in the prefence of her hufband, it is likely there will be often quarrels betwixt them, and the houfe will be full of difquietnefs : it is beft therefore to deal wifely with her, to admonifh her often, reprehend her feldom, never to lay violent hands on her; if the be dutiful, to cherifb her, that the may fo continue ; if wayward, mildly to fuffer her, that the wax not worfe.
2. He muff carefully provide for her : to this purpofe he is called her head, as Chrift is head of the church. The head, you know, is the fountain of motion, quickening, life to the body ; fo should the hufband be as the well-fpring of livelinefs, lightfomenefs, light-heartednefs to his wife : the bath forfook all for him, and therefore the should receive from him a continual influence of cheerful walking, and comfortable enjoying herfelf.
2. The duties proper to the wife, are- thefe :
1. That the be in fubmiffion to her hufband.
2. That the be an helper to him all her days. 2. Wives muff be in fubje&ion to their own
hufbands. Sarah obeyed Abraham, and called him
lord : but here is a cafe of confcience :

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1. What if her hufband be a fon of Belial, and an enemy to Chriff, muff the then yield fubjeaion yes? becaufe in his office her huiband is, as in Chrift's flead. The church is compared to a lilly among thorns, the . remains lilly-like, white, loft, pleafant and amiable, though the be joined with thorns, which are prickly and (harp; fo .a wife mutt be meek, mild, gentle, obedient, tho' the be matched with a crooked, perverfe and wicked hufband : the muff in this cafe remove her eye* from the difpofition of her hufband's perfon to the condition of his place, and by virtue thereof (teeing he beareth Chrift's image) be fubje& unto him As unto Chriff.
2. What if her hufband command things contrary to Chriff, mutt the therein be fubjett ?—No, fubmit as unto the Lord : if the fubmits to things contrary to Chriff, the fubmits not as to the Lord. confcientious wives mutt remember they have an hufband in heaven, as well as on earth, betwixt whom there is a greater difference than betwixt heaven and earth : And therefore in cafe they bid. contrary things, they mutt prefer God before man, Chriff before all men.
2. Wives muff be helpers to their husbands.---Now this helpfulnefs contitts in thefe things:
1. That the be careful to preferve his perfon, in ficknefs or health, in adverfity or profperity, in youth or old age.
2. That the learn and labour to fore-call, contrive and manage houfehold affairs; for which fee a glorious pattern in Frov. xxxi.
3. That the may help her hufband, in ereaiug and flablithing Chrift's glorious kingdom in their houfe, and efpecially in their own hearts. This is that one neceffary thing, without which their family is but Satan's feminary, and a fluttery for hell: This will marvelloully fvveeten all reproaches cafC upon them by envenomed tongues; this will tweet﷓

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ly feal unto them their affurance of meeting together in heaven.
Thus much of the duties of governors, we now come to the governed.
Of Duties of Children to Parents.
CIE inward duties which children owe to their parents, are love and fear: love, like Lugar, fweetens fear ; and fear, like falt, feafons There.muit be a loving fear, and a fearing love.—Hence the fear of a child, is oppofed to the fear of a flave ; for a child's fear being mixed with love, bath -refpeel to the offence which a parent may take; but a flave's fear, which is ordinarily mixed with hatred, bath refpeel to nothing but punifhment which his mailer may inflia upon him. This love-like fear is fo proper to children, that the awful refpeEt which the faints bear to God, is called a filial fear. Children have received their fubilance from the very fubftance of their parents, and therefore they are to perform this duty of love and fear to them.
2. The outward duties, or the manifeffation of this love and fear in children, appears,
1. In their reverence, in fpeech and carriage.— They muff give to their parents reverent and holy titles, meek and humble fpeeches, obeifance as becomes their age and fex. Thus Jofeph and Solomon bowed, the one to his father, and the other to his mother. Contrary thereto is mocking and defpifing father and mother ; of which laid Solomon, the eye that mocketh at his father, and deffiifeth to obey his mother, the ravens of the valley Aall pick it out. A phrafe that fet forth the end of a notorious malefaelor, that is hanged in the air till the ravens pick out his eyes.

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2. In their obedience to the commands, inftructions, reproofs and correEtions of their parents, Eph. vi. 1.—Prov. i. 8, 9,—The reafon is, becaufe of God, whom the father reprefents, children muff remember, that whatfoever they do to their parents, they do it to God; when they difobey them they difobey God ; when they pleafe them, they pleafe God ; when their parents are juftly angry with them, God is angry with them, nor can they recover God's favour (tho' all the faints of heaven fhould intreat for them) till they have fubmitted themfelves to their parent; only with this limitation, that they fubmit or obey them in the Lord, Eph. vi. 1.,
3. In their recompence. This is a duty whereby .children endeavour (as much as in them lies) to repay what they can for their parents'kindnefs,care, and coil towards them, in way of thankfulnefs.— In ficknefs they muff vifit them; in want they muff provide for them ; in time of danger, they muff endeavour their prote&ion.
.0,01040"."0.4.S E C T. VIII.

Of the Duties of Servants to their Matters.
DUTIES of fervants to their mailers; are either inward, as fear ; or outward, as reverence and obedience.
1. The inward duty is fear: fervants, be fubjeR to your mailers with all fear, ,and account them worthy of all honour. So proper' is this fear to a fervant, that where it is wanting, there is a plain denial of his mailer's place and power. If I be a mafier,where is my fear, faid God ? I mean not flavith fear, as when a fervant fears nothing but the, revenging power of his m_ailer ; but an awful fear of provoking his matter, fo that it makes him con﷓

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Ader•evetg way how be may pie& him; and fuch d. fear draws him on cheerfully to perform his duty. .
2. OutWatd duties which iffue from this fear; are reverence and Obedience. .
•i. Reverence; which is trianifefted in. fpeech And carriage.,: Thus fervants aloft give reverent titles to their Maters, as father, lord and Matter, &c. They titbit yield obeifatice to .them ; as the children of the prophets, when they .Jaw Mat the fpirit of. Elijah re,/led. do Alilba, came ,to meet him; and bowed themfelves.to the ground before him.
a: Obedience; which bath refpea to. the Cominands; inftruaions; reproofs and correftions of their matters; 1.Pet. ii, 18, 19, ad.' But here 'is a cafe or two of confcience:
r. Flow far they mutt obey ;,OT what is the. ex, tent of fervants' obedience to maltrzs.—The apottlm anfwers, ferments, any in all things your mOers ac-4 lording to the jle/h.. It is not fuffrcient that fervants• perform well their duties in fomc things; they.MuLit. do it in all things; yea in things that may be•againft., their. own likingo .if their matters will have it fo,. Like as Peterf . when Chrift bid 'UM launch RUC into' the deep,. and let down his net for a draught, he, anfwered, wilier, we have toiled all tha a,ight, Aid hey. taken nothing ; neverthelefs., at thy word I will' let down the net. So mutt fervants fay, when they have a. peremptory command; though contrary to their own judgments. • " This or that in all- humility I Tup-
pofe neverthelefs; at .yOur word t will let down Ma net, I will do as yOu plea(."
a. But. if God and a Matter should command contrail, things t—tri fuch. a cafe the Apoftle Pets down an excellent limitation in thefe four phrafes 0. As unto Chrift. As the fervants of Chrift.
Doing, the wilt of • God. '4. '•As to' the 'Lord.)
All thefe mply, that if matters' command their fervants any thing contrary to Chritt, they may not yield to it:: upon this grohnd the tnidwives of the 1-lebrew"dromen would not kill the. Hebrew Chit﷓
s B b

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drei ,. they feared God, (laid the text) anti did not as the king commanded them. In this cafe Jofeph is commended in not hearkening to his miftrefs ; and the fervants of Saul are commended for refufiag to-flaY the • Lord'i'prietis their mafter'e command. When dalliers command or forbid any thing againft, God and Chrift, they go beyond' •their' con:maim, and their authority ceafeth ; fo that • feriOntS may fay, we Ought to obey God rather than man.
I have now run through the family, .and informed you of the duties both of governors' and premed. Chrtfians, look within yon, look about yon,_ that um i
is. not a good man that is• Rot geed in all his relations. The !haw God that reqaires us to fires him as private- perfons, requires ua to ferve him in our relations and therefore though you be never fo easeful-of your duty in, the fonnee,refped, yet you may go to bell for,negleeting your-duties, as matters, fermate, wives, parents or chilchien.. Though if you fliould be good in one relation, yes if yon endevrour not 10 be good in every lelatibb,' you (hall never go to heaven t for the tame God that commands you to fenni him as a matter, Commands you to ferve bins-as: a. father, as 'an hatband. dind he that keep: the Wale Imes. outoftvd: osie imobst, is &by et.
Iookinunto 3eints
- • • •
C II A P. I.
SECT. I. Of the Day of Chrill's Suferkw, divided
into Part: an Howl.
THE Sun of fighteoufnees, thalarofe with healing we (hall now ke itto down in a ruddy. cloud. And

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in this* piece, as' in the former, we muit fifft -.lay down the object, and then. dire /ow tb look upon it.
The objea is Jelbs, chrryieg on the -work of.man's felvation during the time of his (offerings; we (Mali obferve them, as they were carried on fucceffively thole few hours of his pal ion and death,
The whole. time of theft left (ufferings of Chrik I (hall reduce to foinewhat Ica thmone natural day ; day before us, confining of twenty-tour hours, and begin with the evening, according to the beginning of natural 644 from the creation, (as it is laid, 'the evening and the morning Mad the ;ri day) In this revolution of time, I (hall obferve tusk teveral pal• ages.— . .
t. About fix in the evening, Chrift celebrated and eat the paffover with his difciples, at which time he
inftituted the facrament of the Lord's Copper, and

this continued until- the eighth lour. - •
a. About eight in the evening, he walled his dif, ciples' feet, and then. leaning .on' the table, pointed out Judas that (timid betray •him'; and this • coati. ,nued until the ninth hour. . - -
3. About nine in the evening (the feces watch in the night) Judas went from the.tiiiciples; and in the mean time, Chrift made that •fpiritual lertnon, and afterwards that fpiritual prayer recited by John; John xv, xvi, xvii. chapters ; and this, (together with a pfalm they lung) continued at haft until the tenth hour. That which concerns his pillion, lot. lows immediately upon this; and. that Only I Dull take notice of in my following difcourfe.
This pathon of Chrift I (hall divide between the night and day. i. For the night, and his Sufftsings therein, we may obferve thefe periods :
1. From ten to twelve, he goes over. the brook Cedron, to the garden of Getlifsminc, whew he prayed earneftly, and tweet blood.
B b z

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From twelve to three, he is betrayed,_ bound, brought to Jerufalem, and carried into the houfe Annas, the chief prieft.
3. Froth three until fix, they led him from Annas to Caiaphas, when he and all the vials of Jerufalem fet upon Jefus Chrift-; and there it was that Peter denied Chrift, and at latt the whole fanhedrim gave their 'Confent to Chrift's condemnation.
4. At fix in the morning, about fun•rifing, our Saviour was brought unto Pilate, and Judas Itcariot banged hitufelf:,—About •even,-Chrift is carried to Herod, who the year before had put John the Baptift to death.7--At eight, our Saviour is returned to Pilate, who propounded to the Jews, whether they would have Jeftis or Barabbas loofed ?—About the ninth, (which the Jews call the third hour of the day) Chrift was whipped, and crowned with thorns. —About ten Pontius Pilate brought forth Jefus out of the common ball, flying, behold the man l and then in "the place called Gabbatha, publiCly cow.. demned him- to be crucified.?—About eleven, our Saviour ,Cartied his crofs, and was, brought to the place called Golgotha, where he was fiftened on the Crofs, and lifted upf is Mofes Died up the liven: in the wilekrnefr.--Aout twelve (which' the Jews call the .fixth hour) that fupernaturar ecliple of the fun happened.--,And about three in the afternoon (which the Jews call the ninth hour) the Inn now beginning to receive his light, Chrift cried, it is finifhed I and, commending his fPirit into his Father's band, gave uplhe ghoft. I thall add to thefe, that about four in the afternoon, our blelFed Saviour was pierced with a (pear and about five (which the Jews call the eleventh, and the laft hour of the day). he was buried by Jofeph of Aritnathea and Nicodemus.--. So that in this round of our natural day, you fey the-wonderful tranfaetion of Chrills tufferings.

Of the Brook over fvhich peed.
THE firft paflage of that night, was Chrirs going over the brook Cedron, to the garden of Gethfemane. When NW had /poke thefe words, he went forth with his dilciples over the brook Cedron, where was a garden, into which he entered, anti his difciples.
In this paffage, obferve we there particulars. I. The river over which they paged. 11. The garden Into which they. entered. 'M. The prayer he made.
The agonies he fuffered.
I, He and his difciples went over the brook Cedron. So it was called (ray fome) from the cedars that grew along the banks ; or (fay others) from the darknefs of the valley, fo kader fignifigs darkpefs ; and this was done to fulfil a Prophecy : he (ball drink of the brook in the way. By the brook; we may underftand myftically the wrath of God, ;nd rage of men, the afflidions which befel Jefus Chrift ; and by his drinking of the brook, Chrift's enduring afftidiopa,
z. n thp way, he bath a ferrous conference with his difciples t fo the evangelifts ; and when they had Jung an hymn, they went out towards the mount of olives, and then faith Jefus unto them, all ye /hall be ofended becauft of me this night ; for it is written, I will fmite the Ihepherd, and the Jheep of the flock flail be featured (thread.' Chrift now begins the Rory of his patBon ; the thepherd ihall be ftuitten ; and he proves it from the prophecy of the prophet Zech. xiii. 7. Awake, 0 fword, again) my /hepherd, and again) the man that is my fellow.—Smite the Jhepherd, and the Jheep (tall be "(altered abroad.. God the Father is here brought in, as drawingind whetting his (word, and calling upon it, to do execution againft. Jefus Chriff. Chrift's
• ' • •••

1911 )
fufferings were long fence refolved on in the councils of heaven; and now in the way, the only begotten Son which lay in the Won of his Father, reveals this ftory; be tells his difciples, it is written, I will (mite the ftepherd, and the "cep of the flock 'all be fluttered.
The dUciples, heating this, are amazed ; Peter; who feems bokleft, (peaks firft ; " Though all men Mould be offended becaufe of thee, yet will I never be Offended." 0 IA prefumption ! it appears in there particulars Peter prefers himfelf before the reft, as if all the other difciples had been weak, atul he only ftrong ; "Though all {Mould be offended, yet will not 1." 2. Peter contradiets thrift, with a few bragging words .' as if he had laid, what though Zechary bath laid it, yet, I will never do it; " Though I mould die with thee, I 'will not deny thee." 3. Peter ,never mentions Go,l's Affiance ; whereas, the apofiles' rule is, Ye ought to fay, if the Lord will we mall live, and do this* dnd 'shut : fo Peter fhould have laid, " By God's affiftance I Will not be offendedl by the Lord's help I will not deny thee."
. 4. Ah my brethren ! let us remember, we arc pilgrims and trailers upon earth, and oar way lies over the brook Cedron ;, we cannot 'ezped to enter with thrift into glory ; but we mull firft -drink " of the brook in, the way ;" that is, we MIA endure many affliet ions' variety of aftlidtions: You will fay, '4 this is an hard laying, who Call bear it ?" When Jefus told his dirCiples of his fuf: ferings to be acComplifhed at Jerufalem, Peter takes the boldnefs to dehort his Matter, $e, it far from thee, Lord, this Aga not be unto thee ; Jefus thereupon calls him fatan• meaning that no greater contraclietions can be offered to the defigns of OW; than to diffuade us from fufferings. There gs to much of Peter's humour among us ; 0 this di:thine of affliiCtioas will. not down with Antinomians and hence we beffeva. we have our congregations

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fo thin, in.eon patifon of forme of theirs; tbelY that COM break off the .yokc of Obedience, and Prefect, heaven in the audit of flowers, said offer great4 batty of l ing under fin, fhall . to their fcbooh flitted with dificipics; but, they that preach thecrefs. and (-latrines, and a iaions, and firidoefs of ,abi holy We, &all have the lot of their hleffeal Lords that as, they !bah be' thought of and .dektrodi,, and _ railed agnini, WeJi, but if this' bcn the wq. that Chrift; bath .,led Us.' lot .ts folkorlint ever the. brook.
Of tie Garden into which Chrift entered.
ATATTHEW relates it thus: then comethiefus with them unto a place called Gethfcmane; that is; a valley of fatnefs : certainly it was a molt fruitful and pleafant place, limed at the foot of the mount of -olives ; accordingly John relates it thus : Jefus went-forth with his dilciples over the brook Cedron, where was a garden; I believe it is not without reafon, that our Saviour goes into a garclon.-1. Becaufe gardens'are folitary places, fit for' meditation and prayer; to this end, we may find Chrift. fometimes on a mountain, and fornetimes in a gar-, den. a. Becaufe gardens are places fit for repofc and reft, when aril' was weary with preaching,. working of miracles, and doing alts of grace in Jerufaleco, then he retires into this garden. 3. Becaufe a garden was the place wherein we• fen-and therefore Chrift made choice of a garden, to begin the work of our redemption. 4. Cbritt goo, into this garden, that his enemies might the more, eafily find him out;. the evangelifts tell us, Judas; which betrayed him, knew the place, for Ye, us .oftentimes retorted thither with hir difeiples lure' dim

( )
he Went hot thither to hide himfelf : but rather fd dapofe himfelf to appear firft in the field, and to expect his enemies. Thus it appears 'to all .thd world, that Thrift's death was voluntary. He poureth fbrth his loth unto death (faith the prophet)'; he gave himfelf for our fins (faith the apoftle); nayi himfelf tells us' therefore cloth n Faker love me, hint* I lay down my life : no man taketh it from Ave,, but I lay it down of tryfelf; I have power to lay ii down, and I have power to take it to
5 C INr:'
Of the Prayers that there tirade.
. ,
JESUS entering the garden, left his difciples at the entrance of it, calling with hid* peter, James, and John ; they only law his transfiguration,. the earneft. of his future ,zloty, and therefore his pleaftite was; that they only fhould fee of how great glory he would diftthe hirrifelf, for Our fakes.--
• He betakes himfelf to his great aritidote,- Which himfelf ,preecribed to all the world ; he ptays'to hid heavenly, Father; he kneels down ; and not only fo, but falls flat upon the ground ;'• he prays with an intention,.,great as his forrow, and yet with a ftibmif-i tion fo ready, as if the cup had been the moll indifferent thing in the world. The, form of his prayer ran thus, 0 my Father, if it be poPle, let this cup' paft from me ; neverthelefs not as I will, but as thou wilt. In this prayer obferve we thefe particulars :" z. The perfon to whom he prays, 0 my Father. di The matter. for which he prays; let this cup' pals from me., 3. The limitation of prayer ; if it'
be poflible, and if it be thy will: • .. ••
a. For the perfon to whom he prays; it is big 0a﷓

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tiler. As Chrift prayed not in his Godhead, but according to • his manhood ; Co neither prayed he. to fimfelf as God ; but to the Father, the firft perfon Of the Godhead.
z. For the _matter of this prayer; let this cup pals from me : fome interpret. it thus, " Let this cup pafs from me, though I Erma Wit it, yeti 0 that I may not be too long !" , That which leads into this laft interpretation, is that of the apoftlo Chrtft in the days of his fiejho offrred up prayers and _Applications with frog cries aid scars, onto hill that was able to five him from deaths and he was heard its that which he feared: I4eb. v. 7. Haw was .he heard ? not in the removal of the cup ; for he drank it all up but in refped of the tedious an•. Aoyance; for though it Made hub fweat drops of blood ; though it laid him dead in his grave; yet preftntly, • within the (Pace of forty hours, be, revived, and awaked, as a giant refreftied with wine ; 414 fo it palled from him, as he prayed, in a,very alert time; and by that Mort death, he purchafed to his people etferlafting. life.
5. For the limitation of his prayer' if it kle pof- fible, if it he thy will. He knows what is his Father's will,. and he prays accordingly, and is willing to fubmit unto it ; if the paffing of the cup be 21C; cording td the left interpretation, we (ball need fiend of theft many diftiaaions to reconcile the will of God and Chrift. If it be poflible, figni- fies the earneftnefs of the firayer. And, if it be thy will, the fubmitlion of Chrift unto his Father; the prayer is khort, but. fweet. How many iningl rtteditti to a prayer do we find coosentered in this
here is hUrnility of 444, lOwlinefs of deportment, importunity of defile, a. fervent heart, a lawful matter, and a refignation .to the will of God. 80133; Chink this the MO fervent- prayer that ever Chrift Mode on earth if it be' pail**, let this oup fs from Me. And, I think it- was the gretteft
iniffion to the will of God, that -ever was found

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upon earth; for, whether the cup might pars or not pafs, he leaves it to his Father ; neverthelefs, not as I will, but as thou wilt ; as if he had Paid, though in this cup are many ingredients, it is full red, and bath in it many dregs, and I know I mutt drink, and fuck out the very utmoft dregs; yet whether it shall pals from me in that (hort time, or continue with me a long time, I leave to thy will : I fee in refped of my' humanity, there is in me Seth and blood ; I cannot but fear the wrath of God; and therefore I pray thus earneftly unto my God ; 0, my Father, if it be pegbk, let this cup pals from me : nevertheleft, not as I will, but as thou wilt.
But what was there in the cup, that made Chriftpray thus earneftly that it might pals from him ? I anfwer﷓
r. The great pain that he muff endure ; the buffetings, whippings, bleedings, crucifyings ; all the torments from firft to fait throughout all his body; all thefe now come into his mind, and all thefe were put, into the cup cif which he muff drink.
2. The great fhame that he mutt undergo. Now came into -his thoughts his apprehending, binding, judging, fcorning, reviling, condemning : and, 0, what a bloody blufh comes into the face-of Chrift, whilft in the cup. he fees thefe ingredients
3. The neglet of men, notwithftanding both his pain and flume. I look upon this as a greater cut to the heart of .Chrift, than both the former ; when he confidered, that after all his fufferings and reproaches, few' would regard. This was a bitter ingredient ! naturally men defire, if they cannot be delivered, yet to be pitied; but, s hen it comes to this, that a poor wretch is under many fufferings, and finds none to regard, it is an heavy cafe ; hence was Chrift's complaints: Have ye no regard, 0 all ye that pals by the way ? confider, and behold f ever there were furrow like unto my forrow ! Chrift complains, not of the (harp pains he endured, but of

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this, have ye no regard ? he cries not bUt, U delivet me and fave me ; but 0 confider and regard me ;, as-if he had laid, all that I fuller, I am contented with, I regard it not ; only this troubles me, that you will not regard ; it is for you that I endure all this ; and do you fo look upon it, as if it nothing at all concerned you ? Chrift is willing to redeem us with his own precious blocid, but- he law many to pafs by without any regard, yea ready to trample his precious blood under their feet, and to account _ the blood of the covenant an unholy thing : this was another fpear in the heart of Chrift, a bitter ingredient, in this-cup.
Q. The guilt of fin which he was now to under.; go ; upon him was laid the iniquity of us all. All the fins of all the world, from the firft creation, to the laft judgment, were laid on him : 0! what a weight was this furely one fin is like a talent of lead : 0! then, -what were fo many thoufands of millions ? the very earth itfeif groans under the weight of fin until this day. David cried out, that his iniquities were a burthen too heavy for him to bear. Nay, God himielf complains, behold, I am prefed under you, as a cart is preffed that is full of 'heaves. Then no wonder if Chrilt, bearing all the fins of Jews and Gentiles, bond and free, cry out, my foul is heavy ; for fin was heavy on his foul.—Chrift, his own Jeff, bare our fins in his own body on the tree. How bear our fins on the tree, but by his fufferings,? And he bath laid on him the iniquity of us all ;—How laid on him, but by imputation ? And he hash made- him to be fin for us, who knew no fin. How made fin for us? furely there was in Chrift no fundamental guilt; no, but he was made fin by imputation : he was our furety, and lb our fins were laid on him, in order to punilhment ; as if now in the garden, he had laid, to his Father, " Thou haft, given me a body ; as I have taken the debts and fins of all the world upon me, come now, and arreft me as the only pay&

Maffei. to I here I am to do and fair for their fins, whatfoever thou pleafeth." Plat. xl. 6, 7, &.. FIeb. X. 4, 5, 6,1, 8, 9. Now this was no 'Email matter;' little do we know • or confider, what is the weight and guilt of fin. And this was another ingredient in Chrift's cup.
5. The power and malice of Satan ; the devil had full leave; not as it was with Job; do what thou wilt, but lave his life ; No, be had a coinn3ifSon without any Inch limitation; the whole power of datknefs was let look to 8ff/A him, as far as poi fible he could ; and this our Saviour intimates, whets he faith, that the prince of this world cometh., Now was it that the word mutt be accotnplifbed, thou (halt bruife his heel. If we look on the devil;
refpett of his evil nature, he is compared to a roaring lion : not only is he a lion, but a roaring lion ; his dilpofition to do. nnif:hiet, is always wound up to the height ; and if we look on the devil in refpea of his power, there is no part of our fouls or • bodies that he cannot reach ; the apofIle dufcribing his power, gives hint names above the highef3/4 companions; as principalities, powers, rulers of the clarknefs of this world, fpiritual wickednefs above. Devils are not only •called princes; but principalities ; not only mighty, but powers.; not only rulers of a part, but of all the darknefs of all this world ; not only wicked fpirits,. but fpiri. tual wickednefs ; not only about us, but above us.; they hang over our heads continually : you know what a difadvantage it is to have your enemy to gat the upper ground ; 'and this they have naturally, Arbd always. 0 then, what a combat mull this be, when. all the power, and all the malice, of all the devils in hell, Mould- by the permithon of God, arm themfelves againft the Son of God. Surely this was a bitter ingredient in Chrift's cup.
6. The wrath of God hirofelf; this, above' all, was the molt bitter dreg ; it lay in the bottom, and Chrift mutt drink it alto. The Lard bath affliaed.

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me in the day of his fierce anger; God alias fame in mercy, and fome in anger ; this was in his anger ; and yet in his anger God is not like to all; fome he affiids in his more gentle and mild, others in his fierce anger ; this was in the very fiercenefs of his anger. Chri(t saw himfelf bearing the fins of all, and Itanding before the judgment feat of God ; to this end are thofe words, now is the judgment of this world, and the pine, of this world hall be elvi out. New is the judgment of this world, as if he bad faid, now I fee God fitting in judgment upon the'world ; and as a right reprefentative of all the world ; here I. liand before his tribunal, ready to undergo all the punifbment due to them for their fins: there is no other way to fate their fouls, and to fatisfy jultice, but that the fire of thy indignation ihould kindle *gait& me ; as if he had laid, I know it is a fearful thing to fall into the hyoids of the filling God : I know God is a confining fire; who can fland before his indignation? and who can abide in the fiercest* of his anger ? his fury is poured oat like fore, and the rocks are thrown down by hias. But for this end came I into the world. 0 any Father, I will drink this cup. Lo ! here an open breati come, prepare the armory- of thy wrath, and herein (boot all the arrows of revenge.—And yet, 0 my Father, let me not be 'fwaliowed up by tby wrath ; there is in MC fie& and blood, in refpe& of my humanity, and my ji5eik trembleth for fear of thee ; I am afraid of thy j.ndgutents; 0 ! if it be poffible, k" it be paffibk, let this tup-pafs from me.. .
Of; the dg.ozie s that Chrififoffered.
CHRIST'S paffion in the garden, was either befato et at his apprehonkon ; his paifian btfoie is declared, i. BY, his forrow. z. By his Iweat.

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t. For his forrow ; the evangelifts diverfely relate it • He began to be forrowful and very heavy, faith Matthew ; He began to be fore amazed, and to be very heavy, faith Mark And being in as agony, he prayed more tangly, faith Luke : Now. is my foul troubkd, and what fiall I fay Father, Java me from this hour ; but for this caufe came I unto this hour, faith John. All avow this forrow to be great, and fo it is confeffed by Chrift himfelf : Then. faith he unto them, my foul is exceeding forrowful, even unto death. Ah chriftians I who can fpeak out this forrow ? . The fpirit of a man will fuftain his infirmity, but a wounded fpirit who can bear ? Chrift's foul is forrowful; or,• if that be too flat, his foul is exceeding forrowful ; or, if that language be too low, his foul is exceeding forrowful, even unto death; fuch, and fo great is that which is ufed to be at the very point of death ; and fuch as were able to bring death. itielf, had not Chrift been. refereed to an heavier punifhment. Many a forrowful foul. bath been in the world ; but the like forrow to this, was .nevet fence the creation. .Surely the bodily torments of the trots, were inferior to this agony of his foul : it was a forrow unfpeakable.
a. And his fweat was, as it were great drops. of blood falling down to the ground. x. His fweat was, as it were blood. Here is the firft ftep, his fweat was a wonderful fweat, not a fweat of water, but of red. gore-blood. •
3. Great drops of blood. This bloody fweat of Chrift, came not from him in fmall dews, but in great drops; they were drops, and great drops of blood, thick drops; and hence it is concluded as preternatural; for though in faint bodies, a fubtile thin blood, like fweat, may pars through the pores of the ficin; that through the fame pores, thick, and great drops of blood fhould iffue out, could not• be without a•miracle.
4: They were great drops of blood, falling down to the ground ; great drops, and thole fo many,

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that they went through his apparel, fireaming down to the ground. Now was it, that his garments were dyed with crimfon. That of the, prophet, though fpoken in another lank, yet in fome refpett may be applied to this; Wherefore art thou red in thine apparel, and thy garments like him that ;treadeth the wine fat ? 0 what a fight was here! His head and members are all on a bloody fweat, his fweat trickles down to the ground. 0 happy garden; watered with fuch tears of blood 1 how much better are thefe livers than Abana and Pharphar, rivers of Damalcus ; yea, than all the waters of Itrael; yea, than all thole rivers that water the garden of Eden ?﷓
Thus far of Chrift's pathon before • his apprehenfion. And now we may fuppofe it about midnight, the very time which Chrift called tha hour, and power of darknefs. What followed from twelve until three at night, we fhall difcover in the next feetion.
kt../"••••••••n••••••nn•n•••n••~.9•14"In• •
Of Judas's Treafon,.Chrifi's .AppreherO'on, bindings
and leading unto Amts.
.1.3Y this time, the traitor Judas was arrived at Gethfemane, and being near the garden door, Jefus goes to his difciples, and calls them from their sleep; by an irony (as fome think) he bids them " Sleep on now, and take their reit ;" meaning if they could ; but withal adds, Behold, the hour is at hand,. and the Son of man .is betrayed into the hands of finners; arife, let us be going, behold he is at hand, that doth betray me. That it might appear he undertook his fufferings with choice, he not only refuted to fly, but calls his apoftles to rife, that they might meet his murderers. And now they

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come with (words and Rives; or, as John adds, with lamertu and torches, and (Judas going before them, and drawing near unto .Jefus to lift him) they took him, and bound him, and .led hint away to Alma -*A .
In this period, I than -oblate.; 1; Judas's Mafia.. a. Chrift's apprehenfion. • 4. Chrilt's binding. -4. Chrift's leading to Annas.
• Judas's treafon And while he yet fpake, be﷓
hold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near. unto Jefus to kip him. This traitor is not a difcipk only, but an apoftle, not arse of the feeersty, but one of the twelve. Augultine fpeaks of many office& of love, that Cbrift had done to Judas in an efpeciat manner ; he bad. called him to be an apokle, made him his friend, his familiar,- caufed him to eat of his bread, and fit at his table. And that now Judas fhould betray Chrift : how doth this add to the fufferings of Orrift? Behold a -multitude, and Judas in the front. The evangelift gives the reafon of this, that he might have the better opportunity to kits him ; this was the fign he gave the rout : Whomfogver kits, that it \la4 hold on. -He begins war with a -kits, and breaks.the peace of his Lord, by a fymbol of kindnefs. Jefus takes this ref; What, Yudas ! betrayeft lion the Son of num toith a.htfr? As if he had fail, what, deaf shoo audio the feat of love. the fign of heathery ? What a friendly reproof is here.
1. For Chrift's apprehenfton ;. then tame they, Old laid. hands on= jet's, and' took 'him. Before they took him, he himfelf betiat the iatiairy, and lead's them into their errand Mils diem,, that he was Jefus of Nazareth, Iv** they fags.• This was but a breath, a meek and getvde woad(;• yet- had it greater ftrength in it than the vtoiceof Shatider,; foe God was in that Rill vnitte,- ant it flare le: there to the ground. And yet he fullers them to rife

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again, and they flitl perfifl in their enquiry after him ; he tells them once more, .1 am he; he offers. himfelf to be facrificed ; only :he lets them their-bounds, and therefore he fecUres his apotiles to be witneffes of his fufferings.,. this work a.m.:
demption, ncii,man muff have,an active (hare betides: himfelf; be. alone was to tread the wine-prefs :
therefore ye Peek me, (faith: 0,hriii.) let theie go- their-way. Thus he permits himfelfl.to be taken, but not. his difcipleS.
3. For Chrift's binding; the':evangelift tells us,. That the band,. and the captain,, and the• officers , of. the Jews, took Jefus, and bound him, . they bound his hands with cords; certainly, they wanted no malice, and now they wanted no ,poWer, for the Lord had given himfelf into their hands..i,.13inding argues bale- nefs;, fools and (laves wertiaccurtomed to be bound, and fo Were 'thieves ; but is our Saviour ,numbered amongft any of thefe ? 0 yes! In that Jame hour, [aid Jefus to the multitude, are ye come out as agairgi a thief, with (words and naves ? 0 wonderful condefcenfion of Chrift ! He that was eminently juft, is reputed a thief; he that was equal with God, is become a fervant ; he that was ftronger than Sampfon, is bound with cords, and as a lamb, continues bound for the (laughter; and thus began our liberty, from fin, and death. Chrift was fatter bound with his cords of love, than with iron fetters ;. his love was ftrong as death ; it ,overcame him who is invincible, and bound him who is omnipotent : the Jews cords were but the fymbols and figures; but the dear love, the tender bowels of Jefus Chrift were things fignified.
4. For his leading to Annas, John records, that they led him to Annas fir/l, for he was father-in-law to Caiaphis, who was the high-prieft that lame year. 1. They led him away; thatched,
hauled him from the garden back again to Jerufalem, over the brook Cedron.—z. They led him firftto Annas; he was chief of the Sanheclrim,.

rather-in4aw to CliaPhas, and high 'prieft the next year following. • •
Cbme chrifliani;let us lay our hands upon our hearts, and'cry,' i 0 rhy pride! 0 my.covetoufnefs " 0tuy Malice and revenge 0 my unbelief ! 0 " my unthankfulnefs 1.•0 my uncharitablenefs to the
needy Members of Chitin!' Thefe were the rout,. " theft were they that lid, and dragged', and drew'
jefeis (as it were.) by the hair of his head; thefe were ".they that pulled him forwards, and hewed him in " triumph to that bloody Annas ;. nay, thefe were the 64 jgdas, Jews, Annas, and' all. 0: that ever
" fhould' lodge within rye fuch fins, fuch betrayers, " filch murderers of Jens Chrift!"
We may now fuppOfe it it)out the third hour, or the laft watch. In the.g.ofpel it is called the fourth watch, of the night, the morning watch, which con-' tinueth until the mcgning.,
Of Cr/trigs...Examination and Condemnation.
NOW it was that they led him from Annas to Caiaphas ; and prefently a council is called of the high' priefts, fcribes, and elders - theft were the greaten, gravest,wifelt men amongft them, and they all' confpire againft him, who is the great judge both of quick and dead. In their proceedings we may obferve, i. The examination of the high pried. 2. The fmiting of one of the fervanti. 3. The accurations of the witneffes. 4. The fentence of the judges. 5. The denial of Peter. if, The abufes of the attendants.
z. For the examination of the high prieft: The high prie that stked Tefus of his difeiples, and of hYr doftrine. (i..) Of his difcipies. What the queftions were, is not expreffed: and to them he stufwered• nothing.

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(z.) He aced him of his do6trine.-.—And to thin queftiora our Saviour anfweks; (0 how 'wifely 4 gI fpake openly to the world 1 ever taught in the " fynagogne and in the temple,, whither the Jew " always retorted ; and in fecret haie I laid ho; " thing : why afketh thou me? Alk there which " heard me, what I laid unto them:: behold, they
know what I laid." As if he had laid. I appeal to the teflimony of the enemies themfelves. 1 tell
·the truth; I fpake nothing in feciet; that is nothing
in the leafs manner tending to (edition. A thefe
mine enemies, thefe who have apprehended, and brought me hither: they, know what I have faidl let them (peak. if they can, whetein.lhave trail& greted the law.
2. For the ftroke given Chrift. One of the of=
‘ers which flood by firuck Jefus' with the palm of, his hand, _laying, anfwerefl thou the high piejllo That holy face which was deligned to be the obje& .of heaven, was now fmitten in the -pretence of it „judge; and 'howfoever the afrembly was full, yet hot one amongft them all reproved the fa&, or fpake
· word for Chrift.
If a fubje& Ihould but lift up his hand agaitift the fon of an earthly fovereign, would he not be accounted .worthy of punifhment ? How much more in this -cafe, when the hand is lifted .0 againft the King of kings, and Lord of lords?
Come, look upon this lively and lovely pieture of patience; he was ((ruck on the face, but he was never moved in his heart: Notwithflanding the abufe, he Anted all mildnefs and gentlenefs towards his ene.. lilies. 0 'what art thou that canft not bear a diftafteful fpeech, that canft not put up with the fmalleft ,offence. Come, learn of Christ. If ever we mean to have a (hare in his fufferings, let us conform to him In meeknefs and patience.
$. For the accufation of the witnefres. He is falfely charged with the things that he never knew. In his accufation I obferve there things: t. That
· D d. 2 •

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they fought .faIfe Witnefrels ; for true witneffes they
Could, have none : 1Now the chief priefis and elders,
and , council, fonght toile witneffes agabtfl
, Jefus- to psi him to death. Tity were refolved' in a former Council that he' fhould riot live; and now palliating their defign, they leek out for witneffes, 2. Though Many hire, witneffes came in to teftify againft him, 'yet they found none, becaufe their Wit- pefs did not agree .together. The Sudges leek out for witneffes, the witneffes for proof, thole proofs for unity and confelir, and nothing was ready for their purpofe. 3. At Taft,' after many attempts carne two falfe witneffes, and laid, this fellow raid, I 'am able to deliroy the temple of God, and to build it in three days. They accufe him for a figurative fpeech, which they could not underftand.
Obferve- their falfe ,report of the words he had spoken: he laid not, I am, able to defiroy this tem- pie of God, and to build it in three days; but, defiroy ye this temple, and in three days 1 will ratfe it up. The allegation differs from the truth in thefe particulars. (1.) I am able to deftroy, fay they, deroy ye, faith chrift. (z.) I am able to defiroy this temple of God, fay they but deJiroy ye this temple, faith Chrift ; fimply this. temple, without addition. (3.) I am able to deftroy this temple of God, and to build it in three days, fay they; defiroy ye this temple, and in three days I will 'wife it up, faith Chritt. He fpoke not of building an external temple, but of raifing up his own body, Thefe were the accufations of the falfe witneffes, to all which Jefus anfwered nothing, gut, (4.) Another accufation is brought in. Caiaphas had a referve, which ,he knew would do the bufinefs in that afretnbly. I adjure thee, by the living god, that thou tell us whether thou be the Chrill, the Son of cog. The hob! Jefus being acl,jured 'by fo facred a name,
. would not now refufe an anfwer, but confetTed :hinifelf to be the Chrift, the Son of the living Gad, And this the high prieft was pleated (as the defigq

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was laid) to call blafphemy; and in token thereof he rends his clothes, prophetically fignifying, that the priefthood fhould be rent from himfelf.
4. For the fentence of the judges : Caiaphas prejudging all the Sanhedrim, in declaring jefus to have fpoken blafphemy, and the fa& to be no-. torious, he then Aced their votes, What think ye? And they anfwered, and fetid, he is guilty of death. They durft not deny what Caiaphas had faid ; they knew his fa&ion was very potent, and his malice great,' and his heart was let upon the bufinefs, and therefore they all fay, as he would have them, he is guilty of death. But they had no power at that time to infli& death, they only declared him worthy of .death. --
5. For Peter's denial. While there things were thus aging, a damfel comes to him, and-tells him; Than waft with Ye.flis of Galilee: And then another maid tells the byftanders, This fellow was as with jefus of Nazareth. And after a while, they that flood by Ipake themfelves, Surely thou art one of them, for thy fpeech betrayeth thee : as if he had faid; the very idiom declares thee to be a Galilean. Peter thus furprifed, fliamefully denies his Lord : and, i. He doth it with a kind of fubterfuge, I know not what thou fayeli. He feems to elude the actufa;. tion with this evafion, I know not thy meaning. a. At the next turn, he goes on denying Chrift with an oath, I know not the man. And, laftly., he aggravates his fin fo far, that he denies his Lord with curling and fwearing, I know not the man. Here's a lie, an oath, and a curie. 0 Peter, is the man fo vile, that thou wilt not own him ? Hada thou not before confeffed him to be the Chrift, the Son of the living God ? And doff: thou not know him to be man as well as God ? Is not this the God-man that called thee and thy brother Andrew at the lea of Galilee, Paying, Follow me, and I will make you fifiers of men ? Is not this he whom thou raw& on Mount Tabor, fhining more glo﷓

riaully than the fun? Is not this he whom thou faweft walking on the water, and to whom thou faidft, Lord, if it be ,thou, bid me come unto thee .ox the water? “ow is it then that thou layef44 I know not the man is Surely here's a fad example of hu., man infirmity; and withal, a bleffed example of repentaace. No fooner the cock crew, and Chrift gave a look on Peter, but he zoo .out., and weeps ,bitterly.
Let us learn hence to think modeftly and foberly of ourfeives : let him that jiandah, take heed left he fall. If Peter could firft diffemble, and then lie, and then forfwear, and then blafphetne and curie, 0 let us not be high-minded, but f_ear.,—And in cafe we fall indeed, as Peter did, yet let us not deifpair, as Judas did• but AM upon our repentaace let us truth in God.
6. For the abufes the bale Attendants offered to Chrik ; the evangelift tells us, Then did they fpit sx his face, and buffeted him, and others (mote him with the palms of "their bands, faying, prophecy unto (us, thou Chrifl, who is he .that (mote thee? And, as Luke adds, Mae, other ,things hlafphemouly fpake they .asainj
(s.) They fpit in his face. This was accounted among the Jews a matter of great infamy and ter proach.
(a.) They buffet him. We heard before, that one of tile officers struck jefus with the palm of his hands but now they b.uffet him.
(3 ) They coveted his face, Mark xiv. 65. Several reafons are rendered for it ; that they might finite hills more boldly and without fhame.
(4.) They finote hint with the palms of their hands,, Laying, Prophecy unto us, thou aril', who is he that fmote thee ? Some reckon thefe taunts amongft the bittereft paffages of his paflion. Nothing is more 'tniferable, even to the greateft naifery,. than t o
itfelf (corned of :enemies, •

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Confider cbriftiins, whether we had not a hand* in' there abufes. (r.) They fpit in the face of Chrift who defile his image in their fouls. (2.) They buf.' fet him who perfecute Chrift in bis members; Saut,' Saul, why perfecutel? thou me ? (3.) They mock and' fcnff at Chrift who fcorn his mefiengers. lie Mat' defrifeth you defpifeth me, faith Chrift. 0 that we would lay there things to our hearts, and obferve' wherein we ftand guilty of thefe fins, that we may repent. You that take your name from Chrift, how fhould you admire the humenfity of this love of' Chrift? Was it a fmall thing that the wifdom of God fhould become the foolifbnefs of men, and fcorn of men, -and contempt of the world, for your fins's fake? -0 think of this!
- And now the difmal night is done, what remains but that we follow Chrift, and obferve him in his fufferings the next day. The pfalmift tells us, Sorrow may endure for a night, but joy cometh in the morninp : only Chrift can find none of this joy neither morning nor evening; for after a difmat night, he Meets with as dark a day.
SECT. Of Chrift's Indictment, and Judas's
fearful End.
ABOUT fix in, the morning, jefus was bvought unto Pilate's houfe. Theo led they Jefus from Caiaphas, unto the judgement-hall, and it was early. When the morning was come, all the chief prielts and elders of tits mph, took counfel againi Jefus to put him to death: and when they had bound him, and led him away, and delivered him to Pontiffs; Pilate the governor; Men Judas wkich had betrayed him, hangisd hi ufalf. 4 the feadineti et our name.

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to evil! When the Ifraelites would facrifice to the golden calf, they role up early in the morning. If God leave us to ourfelves, we are as ready to practice
tnifchief as the fire is to burn. The tranfadions of this hour I than confider in thefe two paffages, Chrift's indidment, and Judas's fearful end.
. In Chrift's indictment, we may obferve, i. His accufation. z. His examination.
In his accufation we may obferve, i. Who are his. accufers. z. Where he was accufed. 3. What was the matter of which they accufe him.
i. Ibis accufers were the chief priefts and elders of the people. The very fame that before had judged him guilty of death, are now his accufers before the temporal judge? but why mufi. our Saviour be twice judged ? Was not the Sanhedrim, or ecclefiaftical court, fufficient to condemn him ?
anfwer, he is twice judged, i. That his innocency might more appear. 2. Becaufe, laid the Jews, it is not lawfUl for us to put any, man to death. The Romans bad come and reftrained the Jews from the execution• of their laws,
2. The place of the accufation was at .the door of the houfe. They would not go into the judgment-hall left they (bould be defiled, but that they might eat the paffover. They are curious of a ceremony, but make no Efrain to fhed innocent blood: they are precife about, fuch matters of the law: mercy, judgment, fidelity, and the love of God, they let them pals.
• 3. The matter of which they accufe him. (I.) That he•feduced the people. (z.) That he forbad to pay tribute to Cmfar. . (3,) That he Paid he was a king, How great, but withal, how falfe were thefe accufations ?•
2. For his examination. Pilate was nothing moved, with any of the accufations, .laving the third; and therefore letting all the reit pals, -he afked him only, Art thou the king of the Jews? To whom Jefus anfwered, My kingdons is not of this worlds

( 21'1- )
ly Which Pilate knew well that thrift was fioefierby tinto Cwfar. Chrift's kingdom is fpiritual, his government is in the hearts of -nieh,•.and what is this to Cwfar ?
How many Jeflons•may we ,learn from hence ? x. Chrift was acculed, who can be free? The chief priefts and eldersrof the Jews accufed thrift. No
if. thofe who are chief and great among 'IA accufe poor chriftians : there is a perpetual enmity between the. feed of the woman and the feed of thd ferpent; an everlatting, irreconcileable, impla•ble enmity..
(2.) thrift is examined only for his tiftifpafion
· .
jet thou the king of the 'Jews ? The men of thii world mind only Worldly' things'. , Pilate regar& not Chrift's doctrine : but he is afraid' left he mfbould afpire to the kingdom; and concerning this ouiSatiout puts him out of doubt, my., kingdom is, 'tot bf fhit world. 0 eternity ! to be for ever in heaiieri with God and thrift,: low (hall this fwalloW up all &het thoughts and aims ?
2. "Then. Judas which betrayed When he
" law' that he, was condemned, repented himfelf:" There a repentance that comes -too late. In hell Men (hall repent to all eternity, and filch a reprentt, ince was this of Judas. About midnight be had received his money, in the haufe of Annas, and now betimes in the morning he repen(s'his bargain, 'and throws his money back again. The end of this tragedy was, that Judas died a friiferable death': 'he perifhed by his own hands.. He went -and hanged hinil'elf. And he fell headlong, and burft afunder in the midft, and all his bowels gufbed out. ' • -
Who would die fuch a death for Old pleafure' of a little fin? The lord keep our fouls from -betraying Chrift, and from defpairing in God's' mew
ihtough Chrift. Amen, Amen, .

S E C T. II.
ey Uri": to Hoed.

ABOVT to in the morning, Jefus was fent to Herod, Who himfelf was silo at jerufalem at that time. The reafon of this was, becaufe Pilate bad beard that Cbrill was a Galilean ; and Herod being tetrarch of Galilee, he concludes that Chtift mutt be tinder his jurifdittion : Herod was glad ; for be Was defirous 'to fee Chilli of a long !talon, becaufe he had beard many things of him, and ht hoped to have feen flame miracles dale by him. That which I tall ob&ruin this pa/age is.
1. Herod's qaeltioning of Je(ist 'Ovid. 2. Chrin bct to all his queltions. .. Herod's derifion4 and rift's difinitton back again to Alma.
ti.) Herod quelthmed with him in many .words. Jerpd.cpuld not abide to hear his word, but he was weir content to fee the miracles Of Chrift.
(a.) Whatever his queftions were, he answered him nothing. Herod had been fottithly tarekfs of /Crus aria ; be livtd in the -Plate where Jefus more cfpecially bad co/weed, yet hewer had feen his per

ton, or heard his fermons. It gives us to learn dins much, that if we tefufe 'to hear the 'voice of Chrift the.time of mercy, Chriit may refute to fpeak to is in our tune of need.
11) This 'fitence they interpret for fimplicity : and To Herod with his mot of war fit him at waken, acrd mocked him, and arrayed him in a strgeous robe, and lint him vain to Pilate. They arrayed him with a *bite, glittering, gorgeous, raiment : the meaning of Herod was not TIO much to declare his innocence as his folly. In this pofture they fent .him away again to Pilate; to all their former derifions they added this that now he was expofed in fcorn to the boys of the ftreets.

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, Was the uncreated wifdom of the Father reputed a fool? No wonder if we fuffer thoufands of reproaches. We are made; fpedade unto the world, and to angels, and to men ; we are fools for Chrift's fake.--We are made as the filth of the "Work), and are the off-fcouring' of things unto this day, Chriftians muft wear the badge and livery of Jefus Chat we cannot expert to fare better than our matter. I never knew Chriftians in better temper than when they are (tiled by the name of puritans, hypocrites? formalifts, or the like.
Let us not judge of men by their outfide garmentA. Wiklom is often clad in the coat of a fool.
Let us admire at the condefcenfiOn of Chrift, who' came down from heaven to teach us wifdom. Wifdom itfelf was content to be counted a fool, that thole who are accounted the foolifb 'things of the world, might be wife to falvation.
Do not we fet Chrift at naught ? Do not we mock him, and array him in a gm.geoui robe ? Whatfoever we do to one of the leaft of his faints, he tells us that we do it to himfalf, Matt. xxv. 40, 45. and have we not dealt thus with his faints ? Have we not dealt thus with his minifters ? When Elifha was.going up to Bethel, There came little children out of the dt,y, and ;pocked him, and laid unto him, 4ro up thou bald head, ri up thou bald head. 'A reproach of a bald bead, roudd head, given to a faithful Elifba, or a minims of Chrift, proclaims you as bad as thofe little children, yea, as bad as Herod, and his men of war. Such Herods were a little before the deftruetion of Jeru- falem. Some there were then that mocked thermerenvrs 91. God, and defpifed his words, and nuflifed his prophets, until the wrath of the Lord aroft people, Whit there was no remedy.

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pf Chrill and Barabbas compared ; and of the
• debuted betwixt Pilate and the Yews. '
ABOUT` ilBOUT eight in the morning Chrift is returned to
who propounded to the jevys, whether they Would have' Jefus or Barabbas "loafed unto them. " Ye have a cuflom (faith he) .that Lfhosild releale " unto you one at the paffover, will ye therefore th#
treleafe unto you the King of the Jews ?
"cried they all again, laying, not this Man, but Ba7
rabbas. Now Barabbas was a robber." ',It is fup- .pofecll that in this paffage Pilate endeavoured chriftls liberty; he knew that for envy they had delivered him, find he faw that Herod had fent hirn back uncondemned; and therefore now he propounds this
dium to refcue him, Whom will ye that I ?Tie* utrig you, Barabbas, or Nis, which is culled ? In
profecution of this paffage, (hall obferve, 1. Who this Barabbas was. 2.. Wi)ilt, is the diffetence 'betwixt him and Chrift. 3. How they vote. q.. Pilate'; query upon the vote. 4.. Their anfwer to his query. 6. His reply unto their, anf*er, 7. The reduplication !von his reply.
For the firft, what was this Barabbas? " One " that had made idurreetion, and committed mur." der in the infurredion." Mark xv. 7.' One that was the greateft malefatior of his time; and mutt he be takent and Jefus caft ?
'For the lecond, 'what the difference is betwixt him and Chrift. Let us weigh theM in the balande, and we may find, i. Barabbas. was a thief, and by violence took away the bread of the needy, but Chrift was a feeder and fupplier of their needs. z. Barabbas was a murderer, and had Clain the living; but Chrift was the Saviour, reftoring life pato the dead. 3. Barabbas was a man of blood,

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hut Chrift was a meek and quiet fpirit. 'Here is a competition indeed, the author of fedition with the Prince of peace; a murderous mutineer with- a merciful Mediator; a fon of Belial with the Son of God.
3. For their votes, they gave.them in thus; not this man, but Barabbas. A ftrange vote, to &fire the wolf before the lamb, the noxious and violent before the righteous and innocent.
4. For Pilate's query upon this vote, what/1411 I do then with jefus, which is called Chrift ? There is more pity in pilate than in all the Jews. biome things Pilate did juftly ; as firft, he would not. condemn him before his accufations were brought in; nor then neither, before he was convicted of form capital crime : and• becaufe be perceives And -it was envy that drove on their defign, he endeavours to fave his life by balancing him with Barabbas; and now he fees that they. prefer Barabbas before Jefus, he puts forth the queftion, .",what (hall " do then with Jefus, which is called Chrift.?”•As if he had laid, 1 know not what to do with him, it is-againft my light to condemn him to death, who is of innocent life. - t
5. And they all faid unto him, let him be cm﷓
fified. This was the firft time that they fpeak
openly their defign. It had long lurked within
them, that he muff die accurfed death; and now their envy breaks out. The crofs was a gradual and flow death, it fpun out pain into a long thread, and therefore they make choice of it, as..they made choice of Jefus ; let him die rather than Barabbas, and let him die the death of the crofs rather than any fpeedy death.
6. For Pilate's reply Junto this anfwer, why what evil hash he done? Sometimes the Jews themfelves could fay," He bath done all things well, he maketh " both the deaf to hear, and the dumb to fpcak."

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Surely be bath done all things well; he ftilkd the winds, and calmed the feas ; he railIsd the dead; be gave grace, and he forgave fins • aod by his death he merited for his faints everlaftisilife; why then Ihould he die that hid done all things well ? No wonder if Pilate obje& againft thefe malicious ones, what 04 bah he does?
7. But they cried out more, laying, lot him be ouch fie d. Inftced of proving fome evil againft him, they cried out the mare; they were inftant with loud voices : they made filch a clamour, that the earth rang with it. And now is Pilate threatened into another opi• tioe, they require his judgment ; and the voices of them, and of the chief prieft prevailed ; fo.it follows, Ard ohm he faro he could prevail nathisg, has thul rather a tumult was made, thee Barabbas is releafed wee the and jefes u delivered to be imaged.
Give me leave to look amongft ourfelves: is there not fome other amongft us that prefer Rae rabbis before Jelin ? 0 1 yes: thole that Mien to !thee old mutinous murderer in his feditious tempts-lions : thole that rejea the bleffed motions of God's own.. (pink in his tenders and offers of grace ; thole that embrace the world, with its pleafures and profits, and make them their portion; all theft! choofe Barabbas, and reject Jefus Chrift.
a. Give me leave to look on the love and mercy of God in Chrift. Our Jelin was not only content. to . take our nature upon him, !At to be compared with . the greateft malefaaor of thole times : and by public fentence to be pronounced more worthy of death than .Barabbas. 0 the love of Chrift 1 he died that we might live : it was the voice of God, as well as wee, releafe Barabbas, every believing Barabbas, and au' cif, Miss.

SECT. nr.
Chi ill Slipped, Clothed in Par*, and &owned
with Thorns.
ABOUT nine firhich the Jews call the third hoar of the day) was Chrift whipped, clothed With purple; Oda:mined with thorns. •
t- When Pilate faw how the Jews were let upon bis death, Me oonfented. Then the foldiers of the gv. tatter took /e/its silo the swam hall, old gathered
'rim the whok hand of foldiert, aid they flipped ilia. They pulled of his clothes, said made bine fraud naked before them all. He that adorns the 'heaven with {tars, and the earth with Bowers, isnow Nita alf ftvipped nuked.
a. Pilate -gave him to be (coned. This Conte think he did upon no other account, but that the !errs might red 'fatisfied, and fo defilt from taking away his life. That Pilate might give him tote foisted on that ,arcaitut, as very probable.; be• nalik, after the foeurging, he brings him out to the gews, proclaiming, Ifiad no fault a him. And before his fcourging, 'he fpeaks it more expredly, he lath dome nathisig.worthy V death, I will therefore elarfiljt UN, and releaft him.
We may here read a ledure of the itanienfe lose of -God in Chrift to us poor Gentiles. Was them ever tore like unto this lord Had he not been God as well as •man, he .could sewer have had in his heart fuch a IOW as this. it was a divine-love; love far furpaffing either the love of men, or women, or angels.
3. They put upon him a purple robe, or a ['cadet robe. John calls it purple, and Matthew !Cadet. Howfoever fame difference may be, yet becaufe of

C 224 )'
\their likenefs, they are put fometimes one for another' It is in the original, a fcarlet cloak. It was a lode short garment, at ftrft ufed only by kings or emperors; and the colour of, it was fuitable to Chriftis condi- tion, for he was now purple all over : his body and hii garment were both of a deep dyed fanguine colour. What is his fcarlet garment,, but the emblem of his wounded body ? That, as he ipake of the woman] fie anointed him aforehand unto his burial ; fo Pilatei in. the ..myftery, clothes ' hitn aforehand 'Unto 'his bloody death.
4. They plaited a crown of thorns, and .put it. upon his head. A goodly.crown for the Ring, of Icings 1 We read of many forts. of crowns, as of the triumphal, laurel, naval, mural, but never until this did we read of .a crown of thorns. A crown it was to delude him, and a crown of thorns to torment him. In this we may read both his pain and !ham. After they had put it upon his head, they took a reed andfmote him on the head: that is, they fmote him on the head ..to fallen the crown of thorns upon hilts curer, and to imprint it deeper. .
.How many leffons might we draw from hence They put upon his head a crown of inane, of death, of torture ; who came to give us a crown of vietoryi of life; of glory. 0 what a fhame is it for any of us to crown our heads with rofe buds, to fpen' d our time in vanity, folly, fin, when Chrift our Lord had fuch.a 'grove of thorns growing-on his facred head ii The difciple is not above his matter, nor the fervent above his lord : it is enough for the difciple that he beat his matter, and the fervent as his /ord. If our Lord and wafter was crowned with thorns, furely the members of Chrift fhould not be foft, delicate, die., mina% fenfual, or given up to pleafures.

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Of Chrill brought forthi• and Sentenced.
ABOUT 'ten. Chrift was' brought forth and fen; tenced. i. For his bringing, forth, I fhall therein obferve theft particulars : As, i. We: find Pilate bringing forth Jefus.out of the common hall, and (hewing this fad fpeaacle to the people. Then tame Jefus forth, wearing the crown of thorns, and the purple robe, and Pilate laid unto them, behold the man! He thought the very fight of Chrift would have moved them with compaffion ; they had lathed .him almoft unto death, they had clothed him with purple, crowned him with thorns ; and now they bring him out, and expofe him to public •
view ; Pilate crying, behold the man ! As -if he. bad
laid, "Behold a poor, miferable, difireffed man.
Behold how he Bands disfigured with wounds, be-, " hold him weltering in his own bloods and, let this " fufficient„ yea, more than fufficient punifiament, " fuffice to fatisfy your rage.
2. We find the Jews more enraged againa Jefus, When the chief prie/Is and of law him, they cried out, _laying, crucify him I crucify him I 0 ye Jews, children of Ifrael, feed of Abraham, is nut this he, concerning whom your fathers .cried, 0 that thou Wouldft rend the heavens, that thou wouldft come down, that the mountains might flow down at thy prefence ? . How is it that you fhould defpife him prefent, whom they dared abfent? • How is it that Your cry and -theirs should be fo contrary ?
g. ,We find Pilate and the Jews yet debating the bufinefs ; Pilate.is loth to pronounce. the fentence, and the chief of the Jews provoke him to it, with a three-fold argument; As-﷓
5 F f

( '226
I. They had a law, and by their law he ought to die, becaufe he _maoje Unfelt the .Son of God : the text tells us, that 'Pilate' hearing this argument, was the more afraid. Pilate (faith Cyril) Was an heathen idolater and fo.vtiorthiPping maft? gods, be could not tell but that Chrift might be one of them. This was the meaning of .Pilate's queftion, to4atte art thou? Of what progenitors art .thou-fpruftg ?- And from thenceforth 'Pilate fotsght to -relea hire.
z. The Jews came WA- another argument, they threatened Pilate, - thou let this man to, thou art not agar's friend a fbicihle. reafftn, as the cafe then hood. }t -was no cult Matter to beac.cufed of high treafon againft esefari and therefore under this obitg,ation, Pilate feems 'to bend: whom the, fear of Chrifri diVinity had reftrained, him the fear of Cmfar's ftown provoked to go ort. - And yet before he gives fentence, he takes water, and walheth his hands 'before the multitude; fayin ,tamfinocent qt.- the blood of this jult perfon, fee ye to 0.
3. in reference to this, they engaged themfelves for him, which was their laft argument, His Mod be, upon us, and our children. Thus far of the firft general.
4. For the fentence itfelf, When Pilate heard that, he fat down in the judgment fat, ina place that. is called the pavement,. beeaufe' ere&ed bf ftones :. but in the Hebrew, gabatha.—•This wordlignifies an high place, and railid 'above ; it was lb on putpofe, that the judges might be lien when they pronounced fentence. And here Pilate fitting down, gave- fentence that it fhoutd be as they required: and then, he delivered Jefus to their will,
From this fight 6.1 Chrift,, as be was prefented by Pilate to the kieoplt, we may tarn remora not any of us who,have crucified Qat by our fibs, but we are called on at this time, tq behold' the; man. Suppofe we taw him withQur bodily eyes fuppofe we had the fame view, of-Chrift as the Jews had, where he was thus prefented; Itippore we

( • •227.
Paw him in the inidft of us, wearing the crown of thorns, and the purple robe, and the reed held in `his right hand ; ibppore We Amid the voice of Pilate (peaking to us, as he did to the Jews, Behold the alas s; fuppoCa we 14w the ;maple robe lifted up, that we might 'fee all 'under, how his body was torn; and that fame voice. from heaven, load come to us, laying, This fame is he whom yehave' huffetted, fesurrel, erowised, crucified' with your jilts.. Were not this enough to prick us in our hearts, and to make us cry, " Men and brethren, what &all we do?" We look on Pilate, on 'the' foldiers,' on the Jewse but we look rot on our fins, Paying, could we but realize our fuss as the principal of thefe fufferings of Quilt, methinks our beans ftiould break. Confider, yelterday fro many lies were told, and fo many oaths were fworn • little did we think, that all this while we had been (tripping Chat naked, whipping Clara with rods, clothing `Chrift with a purple-fcarlet robe, plaiting a crown of thorns, andputting it on his head, fceptering him with a reed, and refuting him with (corn, hail Koss- of the 7ewsi Men; brethren,' and fathers, be not deceived, Chrift is mocked, korned, and thus sibufed by you when you fin; your fins thus dealt with• atria, and in God's acceptation, your fins thus deli! with Chrift even unto this day. , Never ray, it' was long fence Chrift was crucified, and he is now in heaven,. for by your !ins you crucify again the Lord of glory, yob put him, again to open alatne. 0 look op bins whom you have pierced ! Pilate thought that if the Jews would but behold the maa, their; earts would have mollified, and (hall not I think as well of you ? It is a bleffed means to make fin bitter, and to breed in our hearti remark for fin, if we will but hearken to' this voice of Pilate, Behold the man.


- • Of Chrill Crucifying.
ABOUT eleven, they prepare with all fpeed for the, execution. In this hour we may obferve thefis feveral paffages. t. Their taking off the robe, and Clothing him again with his own raiment. z. Their leading'him away from Gabbatha to Golgotha; hearing the crofs, with Simon's help. 3. His comforting the women who followed weeping. 4. Their giving him vinegar to drink, mingled with gall. 5. Their crucifying, or fattening him on the crofs. '
z. The evangelift tells us, they took the robe off from him, and they put his own raiment on him. Origen obfervei, " They took off his robes, but
they took not off his crown 'of thorns." It is fuppofed this limn bufinefs could not be done without great pain ; after his fore whipping, his bldod congealed, and by that means (tuck to his fcarlet mantle; Co that in pulling off the'robe, and putting pn his raiment, there could not but be a renewing of his wounds.
Z. They led him away ; bearing his crofs. They had fcarce left him In much blood or ftringth, as 'to carry himfelf, and muff he now bear his heavy orofs! Yes, until, he faint and tick, fo long he mutt bear it, and longer too, did they not fear that he fhould die, with leis !battle' and fmart than they intended him ; which to prevent, they onlirained one Simon, a Cyrewan, to bear his crop after him. The crofs was a !tor/Ian death, and fo one of their abominations; hence they therufelves would not touch the tree of infamy, left they (hould have been defiled ; but to touch -the Lord's anointed, to crucify the Lord of glory, they make no fcruple at all.
3. He comforted the women who followed weepin 44 there followed him a rat compav

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of people, and of women, which alto bewailed and lamented him : but Jefus turning to them, laid, daughters ofYerufalenr, weep not for me, but weep for yourfelves, and for your children. In the midft of his mifery, he forgets not mercy ; in the midft of all their tortures and fcorn, he can hear his following friends weeping behind him, and negleet all his own fufferings to comfort them. He bath more compaffion on the women that follow him weeping, than of his own mangled Pelf, fainting and bleeding unto death; he feels more the tears that drop from their eyes, than all the blood that flows from his own veins. We heard before, that he would' not vouchfafe a word to filaie, that threatened him,.nor to Herod that entreated him ; and yet unafked, how gracioufly doth be turn about his. bleeding• face to thefe weeping women, affording them looks and words too, both of compatlion and of confolation, Daughters of Jerufalem, Weep not for me, but for yourfelves.—And yet obferve, he did not turn his face to them, until be heard them weep; nor may we think to fee his face in glory, unlefs we firft bathe our eyes in forrow. It is a wonder to me, that any in our age fbould ever decry tears,- remorfe, contrition, compunttion. How many faints do we find both in the old and pew tellament, confuting by their pradicee, thefe grofs opinions? The promife tells us, they that row in tears; (ball reap in joy ; he -that follows Chrift, or goeth forth weeping, bearing precious feed,
doubtlefs come again with rejoicing, bringing his (heaves with him.
But what is the meaning of this, weep not for me? May we weep not for the death of Chrift? Do we not find in fcripture that all the people wept at the death of Mofes ? That all the church wept at the death of Stephen? That the women lamented the death of Dorcas ? And, did not Chrift himfelf weep for Lazarus, and jerafalem ? Nay, is be not here weeping (bowers of blood, all along the

way, ? 0, what • is the' meaning of this, weep 'tot far
nee, but weep for yaw/elves P
I . • ,
antwer, the words are not ab(olute, but comparative. Chritt doth not /imply forbid us to weep for our friends, but rather to-tiirn our worldly war into godly forrow for tin. Chrift pointed the women to the true caufe of . all their farrow, which• was their fins ; and thus we have caufe to weep indeed. Our fins were the caufe of the fairings of Chrift ; and in that refped„ 0 that our heads were fountains, and our eyes rivers of tears a 0. that the Lord would ftrike thefe rocky hearts of 0614 with the rod of true remorfe, that water might gulls out ! 0 that we could thus mourn over Jefns• wham we have pierced, and be in bitternefs for him,. as one that is in bitternefs for his firft-born.
4. No fooner was he come to the place of execution, but they gave him vinegar to drink, mingled with gall : this was a cuttom amongft Jews and Romans, that to the condemned they ever owe wine to drink, But in that they gave him vinegar mingled with gall, it was an argument of their cruelty and envy.
5. They crucified him, that is, they fattened him to the crofs •' and then lift.him up. That I mean to obferve of this crucifying of Chrift, I (hall reduce to thefe two heads, viz. the flume and pain. .
s. For the ihame, it was a curled death, Curled it every one that hangeth,on a .tree. When it was in ufe, it was chiefly inflided upon flares, that either talfely accufed, or treacherouily confpired their mafter's death ; but on whomfoever it was inflited, this death, in all ages among the Jews,.. bath been branded with a fpecial kind, of ignominy : and fa the apottle fignifies when he faith, fie abated hits-fell to the death, even to the -death of the eraft.
2. For the pain, it was a painful death ; as • pears fevers! ways. t. His legs and hands were
wolentiy raicked, and pulled out to the places fitted for his fafiniag, and then pierced through wit!;

nails. z, By this means' be wanted the .ufe both of his hands and feet, and fci was forced to bang iminoveable upon the crofs, as being unable to turn any way for his cafe. 3. The longer he lived, the more be endured ; for by the weight of his body his wounds were opened and enlarged; his nerves and veins were rent and torn afunder, and his blood gufhed out more and more. 4. He died by inch-meal, as. I may fay, and not at once: the crofs kept him a great while upon the rack. It was full three hours betwixt Chrift's atilietion and expiration; and it would have been longer if he had not freely and willingly given up the ghoft ; it is reported that Andrew the apoftle was two whole days upon the crofs before he died and fo long might Chrift have been, if God had not heightened it to greater degrees of torment.
I may add to this, as above all this, the pains of his foul while he hanged on the crofs ; for there •alto Chrift had his agonies and conflicts, thefe were thofo pains, or pains of death, from which Peter tells us Chrift was loofed. Such were the pains of Jefus Chrift in death : the prophet calls it, the travail of his foul: and the pfalmift calls it the pains Of hell, the forrows of death compafed me, and the pains of hell gat hold upon me. The forrows, or cords of death compered his body, and the pains of hell gat hold upon his foul: and there were they that ettorted from him that paffioilate expoftulation, My God, my God, why Nit thou forfaes me ? He complains of that which was more grievous to him, than ten thoufand deaths' My God, my God, why haft thou withdrawn thy wonted prefence, and left my foul (as it were) in hell!'
And now we retied on the Ihame and pain ; 0 the curie and bitternefs that our fins have brought on Jefus Chrift 1 When I but think en there bleed= ing veins, fcourged fides, furrowed back, harrowed temples, digged hands and feet, and, then confider that my fins were the caufe of all; methinks I fhould

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need no more arguments for. felf-abhorring.
tiaras, .would not YoUr. harts rife againft him that Mould kill your father, mother, brother, wife, hut:, band ? 0 then, how IhOtild your hearts and. fouls rife againft fin ? Surely your fin it was that murdered Chrift,. that killed him who is inftead of air relations, who is a thoufand times dearer to, you than father, mother, hufband, child. One thought of this should, methinks, be enough to make. you fay, as Job did, 1 abhor myfelf in duji and aAes. 0, what is that crofs on the back of Chrift ? My fins. 0, what is that crown on the head of Christ ? My fins. ,0,. what is that nail in the ,right hand, and that other in the left hand. of Chrift ? My fins. 0, what is that fpear in the fide of Chrift ?.My fins. 0, what are thole nails and wounds the feet of Chrift? My fins. With a fpiritual eye I fee no other engine tormenting Chrift no other Pilate, Herod, Annas, Caiaphas, condemning Chrift; no other foldiers, officers, Jews, or Gentiles, doing. execution on Chrift, but only (hi.: 0 my fins, my fins !.
Z. CoMfort we ourfelves in the end of this death of thrift; as Moles lifted hp:the ferpent in the wildernefs, fo mull the Son of man be. lifted, up ; that whofoever believeth in him should not .perifh, but hive eternal life. Without this confideration the con-, templation of Chrift's death would be altogether un-,. profitable., Now what was the end ? Surely this, Chrift lifted up, that be might draw all men unto him Chrift hanged on a tree, that he might bear. our fins on the tree. This Was the plot which God aimed at in the crucifying of Chrift; and thus our faith mutt take it up. Indeed our 'comfort hangs on this. The defign of Chrift in his fufferings is that welcome news, 0 remember this, Chrift is crucified I And why fo That whofoever believeth in him /hould not per:A, but have everkilling

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Of the Confepints after Cites CrtailAing.
s..ABOUT twelve, when the fun is dually bright. eft, it began now to darken. This darknefs was fo great, that it fpread otter all the land of Jewry t Some think, over all the world; fo we tranfiate it in Luke, Ad there Was darkseli over all the earth; And many Gentiles, betides Jews, oblerved the fame as a great miracle.
The caufe of this darknefs is diverfely rendered by feveral authors. Some think, that the fun, by divine power, withdrew, and held back its beams. Whatfoever was the caufe, it continued for the (pace of three hours as dark as the darkeft winter's night.
2. About three, which the. Jews call the ninth hour, the fun now beginning to receive his light, Jefus cried with a loud voice, Eli, Eli, Larnafabach- Mani, ittv God, my God, why hail thou forfaken we!—And then, that the fctipture might be fulfilled, he laid, I fhb:I—And when he had received the vinegar, he (aid, It is 'need.—And, at laft, crying with a loud voice, he laid, Father, into thy heads I commend my 'pint : and having laid thus, he gave up the ghoft. I cannot flay op thefe fever} words of Chrift, which he uttered on the eras ; his words were ever gracious, but never more gracious than at this-time. We cannot find, in all the books of men, in all the records of time, either fuch fufferings or fuch fayings, as were thefe laft fayings and ftilferings elf jefusChrift.
3. About four in the afternoon he was pierced with a fpeat, and there iffued out of his fide both blood and water. And one of the foldiers with a fpear pierced his fide, and forthwith tame thereont blood and water. This was a fountain of both facraments, the fountain of all our happinefi, the
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fountain opened to the houfe of 'David, and to the inhabitants of Jerufalem for fin and for uncleannefs. There are three, that bear witnets on earth, faith John, the fpirit, the water, and the blood. Out of the fide of Chrift, being now dead, there iffues water and blood; fignifying that he is both our juftification and fanctification.
4. About five (which the Jews call the eleventh, and the laft hour of the day) Chrift was taken down and buried by Jofeph and Nicodemus..,
Thus far we have propounded th•bleffed objeet of Chrift's fuffering and dying for us. Our next work is to dire et you how to look unto him in this refpeet.
SECT. i. Of knowing jejus as carrying on the great
work of our Salvation in his Death.
i. LET us know Jeftis carrying on the great work of our falvation, during his fufferings and death. This is the high point which Paul was ever ftu, Aying: preaching, I 'determined not to know any thing among you, fave Yefus Chr, and him crucified. Chrift crucified is the rareft piece of know?. ledge in the world. The perfon of Chrift is a matter of high fpeculation ; but Chrift farther confidered, as clothed with his garments of blood, is that, knowledge which efpecially Paul purfues': he efteems not, determines not to make any profeffion of any other fcience or doetrine. 0 my foul, bow many days; and months, and years, haft thou (pent to attain fume little meafure of know-. ledge in the arts, and tongues, and fciences ?, And yet what a poor (kill haft thou attained in rei:peEt of the many thoufands of thtm that knew. nothing at all of jefns Chrift ? And what if thou'
lsadft reached a treater proficiency? Couldft thou •

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have dived into the fecrets of nature? Couldft thou. have excelled " the wifdom of all the children of ".the.Eaft country, and all the wifdom of. Egypt, ",and the wifdom of Solomon, who fpake of.beafts, " of fowls, of fillies, of all trees, from the cedar " tree that is in Lebanon, even to the hyffop that
fpringeth out.of the yet without the laving knowledge of Chrift crucified, (Chrift fuffering bleeding, and dying) all this had been nothing. -.See Eccl: i. r8.and above all, that is the rareft which: thaws him • fuffering for us, and fo freeing us from hell-fufferings. Come then and fpend -thy. time for the future, ,more fruitfully in reading; learning, knowing this one neceffary thing. -Study it therefore, but be fure thy Rudy and knowledge be , rather pradical than fpectilative.; . Do not merely, learn the hiftory of Chrift's deaths but the efficacy, virtue, and merit of it. Know what thou know& in reference to thyfelf, as if Jefus had been all the while carrying on the butinefs. of thy foul's falva-' tion-' as: if thou hadft stood by, and Chrift had fpoke to thee, as to the woman, Weep not for me, but for thyfelf; thy fins caufed my fujerings, and my fisferings were for 'he abolition of thy lifl,
'Of Coqfidering Jefus in that Refpeel.
LET us confider Jefus, carrying on this great work of our falvation during his fufferings and death. They gall look upon me whom they have pierced, faith the prophet; that is, they (hall confider me : and accordingly the apoftle was looking unto Jefus, or confidering Jefus, the author and finifher of our faith, who for the joy. fet before him, endured the clot's, and defpifed the fbame. It is 'good in all refpekt, and under all confiderations, to look unto
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Jefut from firft .to left; but above all, this teat relates to the time of his fufferings ; and hence it is that Luke calls Cbrift's pallion a theory or fight ; and all the people who came together to that fight, fmote their breafts and returned. Not but that every [Allege of Chrift is 'a fight, worthy our looking on, or. conficiering; Chrift in his Father's purpole, Chrift in the promife, Chrift is performance ; Chrift in his birth, and Chrift in hie life. 0 what bleffed ()lips% are thefe to look upon ? • But, above all, confider him, faith the apoftle, that enduredfitch coatratitaicet. of fingers age* hinfey:—Csafider
who, for the joy that wig fat ',afore him, adored the • croft, and ileftiftd the fAwte. Of all other parts, ads, or paffages of•Chrift„ the Holy Ghoft bath only ho. n-oured Chrift't paffion (his fufferings and'aesAh) with this name, theory, and fight. 0 then-let *us look on this, confider this.
i. Confider him pai•% over the brook Cedrots. It fignifies the 'wrath of God, and rage of men. Through many tribulations muff they go, that will follow after him to the kingdom of Glory." Confide him entering' into the garden of Getbfentane : in a garden Adam' fioned, 'and in this garden brie muff fuller. Into this garden no fooner was he entered, but. he began to be agonized : all his powers within him were • in confliet. Confider, 0 my foul, how fuddenly he is ftruek into a ftrange fear. Never was man fo afraid of the torments of hell, as Chat, itandix%.in our roam, is of his Father's wrath ; nor was he only afraid, but very heavy;. 1* fa' i, exceeding forrowfid, even wo eleatie His forrow was -deadly, it 'melted hi* fwl as wax is melted with hest ; it continued with hits until his laa gafp : his heart was like. wax burning all the titue of his paffion. or was he only afraid and heavy, but he began to be fore amazed. This fignifics an nniverfal ceffistion of all the faculties. of the foul from their fevered functions. Wo.ufually call it a confternation. it is like a clock. Rapped

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for the while from going, by fonae hand or other laid upon it ; fuch a motion of the mind as whereby for the preient he was difabled to mind any thing elfe, bet, the dreadful fenfe of the wrath of God. 0 what an agony was this! what a ftruggling
fion of mixed grief ! " 0, my Father ! Sinner, thou haft bent thy bow, lo! here an open breaft, fix herein all thy 'hafts ; better I fuffer for a while, than that all men (hould be damned for ever. : thy will is mine: lo I I will bear the burden of fin; /bout here toy arrows of revenge." And thus, as he prayed, he fweat, " And his fweat was as it were great drops of, blood falling down to the ground." co what man or angel can conceive the agony, the fear, the forrow, the amazement of heart, that, without all outward violence, bled through the, fiefh and 'kilo ; not fops feint dew, but folddrolp of blood? 0, my foul, confider this, and if thou, wilt bring this confider4tion home, fay, thy fins were the mule of this bloody fweat.
a, Confider his apprelsenfion. Judas is now at hand, with a troop following him.. See how, without aU flume, he let himfelf in the van, and, coming to his Lord and Matter, gives him a mod traiterous Ws; what, Judas, betrayeft thou the Soo of man treitb a kifs? Haft thou fold the Lord of life to such cruel merchants as covet greedily his blood ? At what price haft thou fet the Lord of all the creatures? at thirty pence ? What a Studer price fQp the Lord of glory ! At that time, laid Chrifl„ " Xe be come as againft a thief with fwords and `capes; I fat daily among you teaching in the "temple, and ye never laid hands on ere; but this " is your hour, and the power of darknefs."
Now the prince of darknefs exercifed his power now the ravenous wolves alfaulted the Mat Imo., cent lamb in the world; now they furioogy hauler# him this way and that way. What cries, and (haute, and clamours made they over him ! Now they
bald on his holy hands, and bind them hp,r4

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with rough and knotty cords. Now they 'bring hint back again over Cedron. Now they lead him openly through the ftreets of Jerufalem,. and carry him to the houfe of Annas in triumph. 0, my foul, confider there Leveral paffages leifurely, and with good attention, until thou feeleft force motions in thy afre6tion. • He that is fairer than all the children of men, is befmeared with weeping, and troubled with forrow of heart. Surely there is fomething, 0 my foul, in thee,, that caufed all this: hadft thou not finned, the fun of righteoufnefs had never been eclipfed.
3. Confider the hurrying of Jefus from Annas to Caiaphas. There a council is called, and Cala- • phas the high prieft adjures our Lord to tell hint, if he was Chrift the Son of God ? No fooner he affirms it, but he is doomed guilty orblafphemy. Now again they difgorge •all their malice and re-• vcnge; each one gives him buffets and ftrokes: they fpit upon that divine face, they hoodwink his: eyes, and ftrike him on the cheek, fcoffing; and. jetting, and Paying, Who is it that' (mote thee ? 0 my foul, why dolt thou not humble thyfelf at this fo wonderful example? How is it that there fhould remain in the world any token of pride after this fo marvellous example of humility? I am attonifbed this fo great patience overcomes not my anger, this fo great abafing affwageth not my pride, thefe fo violent buffets beat not down my prefumption ; Jefus Chrift by thefe means fhould overthrow the kingdom of pride, and yet that there fhould remain" in me the relics of pride ! Confider all thole night' fufferings of Chrift ; now was the feafon that all creatures fhould take their reft. All the night long'. Chrift is tormented by thy fins. Not,one jot of reft bath Chrift, whom thou by the alarm of thy fins difquieted, both at evening, at midnight; and at the cock-crow, and at the dawning..
4. Confider the hurryings of Chrift from Caiaphas
tio Pilate. Now he •Itands before Pilate, where he﷓

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was accufed of fedition and ufurpation. Not only Jews, but Gentiles, have their hands imbrued in the blood of Chrift : Pilate was delegated from Cmfar, yet not without a prophecy ; Behold, we go up to jerufalem, and all things that are written by the prophets concerning the Son of man /hall be accompliAed; for he frail be delivered unto the Gentiles. At the Gentile tribunal being queftioned of his kingdom, he anfwers both the Jews and Gentiles, that they need not fear his ufurpation : 111.y kingdom is not of this world. He gives kingdoms that are eternal ; but he will take away none that are temporal. Chrift came not into the world to 6e Cmfar's, or Pilate's, or Herod'srucceffor ; but, if they had believed, to be their Saviour. 0 that I could but contemn the world as Chrift did ! 0 that I Could leek the kingdom of God, and his righteoufnels. 0 my foul, I feel it, unlefs-I can be free from the affeaion of all creatures, I cannot with freedom of mind alpire unto divine things; unlefs I-be willing with Chrift to be delpited and forfaken of all, I can have no inward peace, nor be fpi-- ritually enlightened, nor be wholly united unto the Lord Jefus Chrift.
5. Confider the hurryings of Jefus from Pilate to Herod. There he is queftioned of many things, but juftly as the Lamb of God, dumb and opened not his mouth; upon this he is mocked, and arrayed in a gorgeous robe. Wifdom is taken for folly, and the juftitier of finners fora firmer. See how he emptied himfelf, and made himtelf of no reputation, that he might fill thee with goodnefs, and make thee wife unto falvation.
6. Confider the hurryings of Jefus from Herod back again to Pilate. 0 my Saviour, how art thou now abufed! New accufations are forged ; and when Pilate fees that nothing will do, but Chrift muff die, he delivers him to be it-ripped, whipped, clothed in purple, crowned with thorns, and fceptered with a reed. Who can number, the (tripes

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wherewith they tore his body, one wound eating into another? 0 my heart, how can I think of this without tears of blood ? 0 joy of angels, and glory of faints, who bath thus defiled thee with fo many bloody blows ? Certainly they were not thy tins, but mine. Love was the caufe why thou didft bellow upon me all thy benefits, and merry moved thee to take upon thee all my miferies.
7. Confider that fad fpeascle of Jefus, when He came forth wearing the crown of therm, anti the purple robe, and Pilate faying 'unto them, 4ehold the man. 0 my foul, fix thy eyes on the fad objeet I Suppofe thyfelf in the cafe of Jefus ; what if in fo fenfible and tender a part at thy head is, men fbould fatten a number of thorns? Alas! thou canft hardly abide the prick of a pin, much lefs the piercing of. fo many thorns; 0 but thy Jefus was crowned with thorns, and fceptered with a reed, and that reed was taken out of his hands, to beat the crown of thorns into his head; thy Jefus was whipped with cords and rods; and being in this plight thou art called to behold the man. Canft thou confider him at prefent, as if thou hadft a view of this very man ? Methinks it lhould make thee break out, and fay, " 0 the btightnefs of thy Father's glory, who hath thus cruelly dealt with thee ? 0 unfpotted glafs of the tnajefty of God, who bath thus wholly disfigured thee? 0 river that Rows out of the paradife of delights, who bath thus troubled thee ? It is my fins, 0 Lord, that have -fo troubled thee : my fins were the thorns that pricked thee, the lathes that whipped thee, the purple that clothed thee; it is 1, Lord, that am thy tormentor, and the very cattle of thefe thy pains."
8. Confider Pilate's fentence, that Jelin thotild be crucified as the Jews requited. Now they had • him in thtir will, and they aid to him what feerned them good. Follow him from Gabbatha to Golgotha. See how they lay the bean), croft upon his tender "boulders, that were fo rent and torn with

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whips. Accompany him all the way to the eitieti.; tion, and help to carry his crofs to mount Calvary; and there fee him lifted up on that engine of torture, the bloody crofs : he hangs on nails, and as he hangs, his own weight becomes his afilietion: 0 fee how his arms and legs were racked with violent pulls, his hands and feet bored with nails; his whole body torn with ftripes, and gored with blood. And now, 0 my fonl, run with all thy might into his arms, held out at their full length to receive thee. 0 weigh the matter ! Becaufe fin entered by,the fenfes, therefore the head, in which the fenfes flourifh, is crowned with fearching thorns: becaufe the hands and feet are more efpecially the inftruments of fin, therefore his hands and feet are nailed to the crofs for fatisfaetion. Be enlarged; 0 my thoughts, and confider it, and confider it again.
9. Confider the darknefs that fpread over all the earth. Now was the fun athamed to thew his brightnefs, confidering that the Father of lights was `darkened with fuch disgrace : the heavens difcoloured their beauty, and are in mourning-robesz the lamp of heaven is immantled with a miraculous eclipfe. The fun in the firmament will fympathize with the Sun of righteoufnefs. It will not appear, in glory, though it be midday, becaufe the Lord of glory is thus difgraced. And now hear the voice that come from the Son of God, My God! my God! why haft thou forfaken me ? Chrik in the garden; tatted the bitter cup of God's fierce wrath, but now be drunk the dregs of it. 0 but what is the mean& ing of this ; My God I my God ! why hail thou forfaken me ? Surely, 1. This was not a perpetual, but a temporary forfaking. The Godhead was not taken away from the manhood, but the union remained fill, even now when the 'manhood was forfaken: 2. This was not a tweaking on Chrift's part, but only on the Father's part ; the Father ferfook ,Ohrift, but Chrift went after him. God 6 H h

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took away the fenfes of his love, but the &in of God laid hold upon him, crying, My God! my God! why hall thou forfizken me ? 3. This forfaking was not in refpeet of his being, but in refpeet of the feeling of God's favour, love, and mercy. Certainly God loved him ftill ; but his fenfes of comfort was now quite gone, fo as it never was before. In his agony there was now and then force little flan) of lightning to cheer him ; but now all the fenfes and feeling of God's love'was gone. Chrift now took the place of (inners, and God the Father thut him out, as it were, among the finners : he drew his mercy out of fight, and therefore he cried out in a kind of wonder, My God! my God! why haft tlutufarfaken me ? After this, he fpeaks but a few words more, and gives up the ghoft. He dies, that we might live ; he is diffolved himfelf, that we might be united to his Father. 0 my foul, fee him now if thou canft fOr weeping ; his eyes are dim, his cheeks are wan, his face, is pale, his head is bowing, his heart is panting, himfelf is dying, Come, and die With him by mortification. Look pale, like him, with grief and forrow, and trouble for thy fins.
10. Confider the piercing of his fide with a fpear, whence came out a ftream of blood and water, 0 fountain of everlatiing waters ! Methinks I fee the blood running out of his fide more frefhly than thole ftreams which ran out of the garden of Eden. and Watered the whole world. Confider the taking of his body down by Jofeph, the burying of it by Jofeph and Nicodemus. 0 my fpirit, go with me a little ! Chrift being dead, it is pity but he fhould have a funeral. According to the letter, let Jofeph and Nicodemus bear his corps ; let the bleffed virgin go after it fighing and weeping; and at every other place looking up to heaven ; let Mary Magdalen follow after with precious ointment, and with her hair hanging, ready, if need were, to wipe his feet again. Now, let every (inner, according to the nature of his 6n, draw -fomething from. the

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paffion of Chrifl to the mortifying of his fin yea; let all turn mourners ; let all bow their heads, and be ready to give up the ghoft for the name of Chrift. 0 my foul, that thou wouldit thus meditate, and thus imitate, that fo thy meditation might be fruitful, and thy imitation real ; I mean, that thy life and death might be conformable to the life and death of Jefus Chrift.
Of Defiring Jefus in that r0ea.
ET us defire Jefus, carrying on the work of our alvation in his death. Indeed nothing doth cool and refrefh a parched thirfty. foul, as the blood of Jefus ; which' made the poor, woman cry out fo earneftly, " I have an hufband, and childtent " and many other comforts, but I would give them if all, and all the good that ever I shall fee in this " world, or in the world to come, to have my poor " thirfly foul refrefhed with that precious blood of " the Lord Jefus Chrift."
But what is there in Chrift's blood or death that is to defirable ? I anfwer, . .
1. There is in it the perfon of Chriffi he. that is God-man, the brightnefs of his Father's gloryi and the exprefs image of his perfOn. It he that died • every drop of his .blood • was not Only the blood of an innocent man, but of one that watt God as *ell as man: God with his own blood purthafed the dhurch. Now Purely every thing of God i§ defirable.
2. There is in it a worth. Chrift confidered Under the notion of a facrifice, is of infinite worth, No wealth in heaven or earth betides this, could redeem one foul ; and therefore the apoftle feta thi's againft all corruptible things, as flyer and gold, the things fe Much valued by the men of this
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world ; Ye were not redeemed with corruptible things, as filver and gold,—but with the precious blood of Chrift, as of a lamb without 6lem, awl without fpot.
3,, There is in it a merit and fatisfaaion, The fcripture doth not expreffly ufe thefe word% but it bath the fenfe and rneaningofthegi-is in that text; He hath made us accepted in the, beloved; in whom we have redemption through his blood. The very words, redeeming and buying, plainly demonftratel that a fatisfaEtion was given tp God by the death. of Jefus ; He gave hinzfelffor us, that lie might redeem us. Ye are bought with a price. And what price was that ? Why, his own blood ; 7 hou
Hain, and haft redeemed ius to God by thy blood ; that is, by thy death and paflion. ,This was that ranfOrn which Chrift gave ; the pthi of man came to giye ills life •a ranfom for Aany ; or, as the apoftle fays, He gave himfelf a ranfom for all :- the Word in the original fignifies an adequate price, ova counterprice; as when one doth, or-undergoeth fomething .in the room of another ; as when one Yields hinifelf a captive for the redeeming of another out of captivity, or gives up his 'own life, for the taving of another man's life; fo Chrift gave hinifelf a ranfom,pr, copter-price, fubmittingpiotfelf to the dike puniffiment, that his redeemed' ones fhould have undergone.
4, There is in it not only a true, :but-a copious and full fatisfaEtion. Chrift's death and blood is fuperabundant to our fins ; The grace of our Lord was exceeding oibundaut, 1 Tim. 14. It was over full, redundant, more than enough. .Many an humble foul is apt to complain, !! 0 if I had not•been
fo great a (inner; there might have been hope." This is to undervalue Chrift's redemption, this is to think there is more in fin tp damn, than in Chrift's fufferings to rave ; whereas all thy fins to Chrift, Fe but gs a little cloud to the glor4oup fun A ria,,1

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all the fins of all men in the world, are but to - Chrift's merits as a drop to the ocean.
5.. There is in it remiffion of fins. So faith Chrift; This is my blood of the 'Inew teftari.ent which is flied for many for the remilflon of finr: Remiflion of fins is attributed to Chrift's death as a caufe ; it is not thy tears or prayers, or rending of heart,- that could pay the leaft farthing, Without fhedding of blood the apoftle) there is no re﷓
. God will have tears and blood alfo, though not for the fame purpofe : for all . thy tears thou mutt fly to Chrift only as the caufe • it is true, thou muff: mourn, and pray, and humble thyfelf, but it is Chrift's blood only that can wafh us clean. 0 remember this God will not pardon without fatisfaetion .by the blood of Chrift. And furely this makes Chrift's death. fo defirable : " 0' my fins " affliet me, (cries many a one); 0 I am loathfome " in my .own eyes, much more in' God's ; furely " God is offended with my dulnefs, flothfulnefs, " and my thoufand iinperfeaions ; I am all the day " long entangled. with fin." But let this contrite fpirit. Idok en Chrift's death, and therein be may find all finiaparcioned. See here what an argument is put into. thy mouth, from thefe fufferings of Chrift, wall Mayeft thou fay, " 0 Lord, I am unworthy, but it is juft and right that Chrift obtain what he died for ? 0 pardon my fins for his death's fake, and for his precious. blood's fake."
6. There is in it, reconciliation and peace with God. " In Chrift Jefus, ye who fometimes were afar•off, are made nigh by the blood of Chrift, for be is our peace, who bath made both one, and hath broken down the middle wall of partition between us.—When we were enemies, we were reconciled Unto God by the death .of his Son."—This certainly thoulel Support the.drooping foul ; it may be thou crieft, " My, fins have made a breach betwixt God f' and my foul ; I have warred againit heaven, and 1' now Gad wars againft the ; and 0 what odds ? if

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" the Lord be angry, yea, but a little, what will " become of.my poor foul ? Is nubble able to con" tend with the confuming fire ? How then ilia I " contend. with God ?" But come and. look on Chrift's death, as the means and meritorious caufe of reconciliation • and thou canft not but fay, " 0 thii death is defirable 1" When God the Father, looks at a finner in the bloody glafs of Chrift, then faith God, " Fury is not in me, I have no more " controverfy with this foul : Seeing Chrift bath " fuffered, it is enough, I have as much as my juf﷓
tice can demand, my frowns are now turned into " fmiles." Why this is it that makes Chrift's death and blood fo defirable to the foul ; what thall Jacob fo rejoice in feeing Efau's fate altered to him ? thall he fay to Efau, I have ken thy face, as the face of Gad ? How much rather may the humble and believing finher be filled with gladnefs, whets God, through Chrift's blood, (hall be thus appeal= ed and reconciled with him?'
7. There is in it a bleffed virtue to open heaven, and to make image thither for our (mule; liberty: td enter into the holieft by the: blood of jefus. It is the blood of Chrift that rendi the veil, and. • iriikes a way into the holy of holies, that is into the kings dom of heaven, Withott this blood, 'there is no accefs to God. It is only by the blood of. Chrift, that heaven is open to our prayers, and that heaven is open to our perfons : This blood, is that key, that unlocks heaven, and lets in the fouls of his redeemed ones. " And I looked (faith. Jobe) and behuldi door was open in heaven, and the firftvoice I heard, was as it were of a trumpet talking with ure, which Paid, come up hither ; and no fowler was be in the fpirit, and entered in, but he heard the new fang; f‘ Thou art worthy to take the book, and to open the feels thereof, for thou waft flair., and halt redeemed us to God by thy blood:"
Come now, and gather in all thefe particulate' there is in Chrift's blood, the perfon of Chrik.the

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price of fouls, a merit and fatisfaaion, a copious and full fatisfaaion, remiffion of fins, reconciliation with God, a paffage into glory; I might add all other privileges; benefits, dignities of the foul, for they all flow from the blood of Jefus, and they are all contained either exprefsly, or virtually in the blood of Jefus ; and is not all this worth 'the looking after ? 0 my foul, where is thy languor, and fainting towards this bleffed objea ? When David defired ftrongly God's law, he expreffed his longings, by the breaking and fainting of his foul ; " My foul " breaketh for the longing that it bath to thy judg- . " ment at all times ?—and my foul fainteth for thy " falvation." 0 where be thefe breakings and faintings ? Strength of defire is expreffed by the apoftle, by groaning, which is the language of ficknefs. 0 where be thefe groaning's after Chrift's death? When I call to mind that Chrift's death is my ranfom, that Chrift's ftripes are my cures, that Chrift's blood is my fountain to wafh in, and to be clean ; how fhould I but pray in this fenfe, his blood be upon us, and on our children ? 0 I am undone, except I have a fhare in his blood ! It is only this fountain, that can quench my thirft ; and now I have feen the fountain opened, how should I but thirft, and cry out with the woman of Samaria, 0 give me this water, that I thirjt no more ? But alas, I fay it, •I only fay it. 0 that I could feel it ! 0 my Jefus, that thou wouldft breed in me ardent defires vehement longings, .unutterable groans, mighty gafpings. When my fpirit is in right frame, I feel fome defires, after Chrift's blood ; •but how Own are thefe defires, how unworthy of the things defired ? Come Lord, kindle in me hot, burning defires, and then give me the defirab}e obj

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Of Hoping in Jefus, in, that
LET us hope in Tells, carrying on the great work of our falvation, in his fufferings and death. By this hope, I intend only that, which the apoftle calls,, full affurance of hope. It is not every hope that is a well grounded hope; that we may difcern, that the grounds of our hope in Chrift's death are not falfe, I shad lay down thefe figns :﷓
1. If Chrift's death be mine, then is that great end of his death accomplifhed in Me ' - viz. By the facrifice of himfelf, he bath put away fin; even my fin,—”and, in him I have redemption through his blood, even the forgivenefs of fins. As on this account he fuffered, to finifh the tranfgreffion, to. make an end of fins, and to make reconciliation for iniquity ; .fo if his death be mine, I may affuredly fay, my fins are pardoned, and mine iniquities are done away. Come then, and try by this fign, canit thou affure thyfelf that thy fins are forgiven thee ? Haft thou heard the whifper of God's fpirit, Son, or daughter, be of good comfort, thy fins are remitted? There is no queftion then, but thou art redeemed by his blood, thou halt part in his fufferings.
2. If ChrifUs death be mine, then am I made conformable to Chrift in his death. The fame that was done to Chrift in a natural way, is done in the believer, in a fpiritual way ; that is, as Chrift died, fo the believer dies ; as Chrift died for fin, fo the believer dies to fin : In that he died, he died unto fin,—likewife reckon ye yourfelves to be dead unto fin. Obferve here the analogy, and refemblance betwixt Chrift and us, both die unto fin, Chrift by way of expiation, for the fins of others; we by the way of mortification, and crucifying our

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own fins, I loOk upon this fign, as the very timaflone of a chritlian.
Two queftions I fuppofe needful, to refolve the grounds of our hope, concerning our intereft in th6 death of Chrift. •
1. Whether in truth our fins are mortified'?
2. Whether we grow in mortification ?
, For the firft, whether in truth our fins are "nor-, tilled, it is a skill worth our learning, becaufe of the many deceits that are within' us.; fin may teem to be mortified when the occafion is removed ; or; when is is.not violent, but quiet ; • when it is .but removed from one fin unto another; or, when the tap and ftrength of fin is dead : as the lamp gees out, when either the oil is not fupplied, or taken away. Nvw that in this fcrutiny -we may fearch to the:bottom, and know the truth of our mottifi, cation,. -it will appear by thefe rules: • ' •
(1:) True mortification fprin.gs from a ..toot of faith.. If we can make out, that we believe in Chrift, for life and falimtion, and that notv we feel in us the decay of fin, we may conclude front the can*, that this decay of fin is true mortification: it'is ableffed diva arifing from a right cauft. • •
tao True mortification is general; not-only tine fin, •but all fins are mortified in a true believer; As •dcath is unto the members of the body, fo is mortification unto the members of fin ; n-ow death feisseth upon every member, it leaves net life in any. one member of the body; fo neither doth mortification leave life in any one member of fin. It is good to obferve the degrees of mortification ; the firft is, to forbear the pra1ice of grofs fins, in word and deed. The fecond is, to deny confent and will, to all-frailties and infirmities. The third is, to be free from any liking of any evil motion ; not only to deny confent, but alfo to deny the very thought or imagination. If when thefe Motions firft arife, we prefently quench, rejea, detetl, and aft them away from us; therein is true mortification,
0 Ii

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2. Whether we grow in our mortification ? True mortification is that which grows. Now the growth of our mortification will appear by thefe following figns :﷓
1. Growing mortification bath its chief conflias in fpiritual lufls. At firft we mortify groffer but when we grow in this bleffed duty, we then let ourfelves againit fpiritual wickednefs ; as pride prefumption, felf-confidence. This method the apof: tle Pets down ; let us clear fe ourfelves from all filthinefs offiefla and fpirit. Fill, from all filthinefs of the flefh or body, and then from all filthinefs of the fpirit.
2. Growing mortification is conftant,
durable. When there is in the heart a fudden flowing and re-flowing, it comes from thole vaft Peas of corruption that are within us : in this cafe, mortification is very weak. But on the contrary, if we find our (landing more firm and fure, if for the main we walk evenly, and keep clofely to the Lord, it carries with it an evidence that our mortification grows.
3. Growing mortification feels lufk more weak, and the fpirit more ftrong in its ordinary aaings. Suppofe it to be a lull of fancy, it cannot boil us to grofs fancies as it was wont-; or, fuppofe it be pride, it boils not up to fuch a fpirit of pride as formerly ; inftead of bringing. forth fruit, it now brings forth bloiroms : or, inftead of bringing forth bloffoms, it now brings forth nothing but leaves ; that is a fign that this lull is withering more and more ; and overflow when the water abates, lefs grounds, we may conclude, that mortification grows.
4. Growing mortification bath more ability to abltain from the very occafions and beginnings of luff. When a man cannot endure to come where fuch a one is that he loves not, when he cannot endure the fight of him, or any thing that puts him in the mind of him, not fo much as to parley, or fpeak with him ; this is a fign of &wig hatred ;

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and fo when a man hates the very garntent (potted with the flat, here's a good fign.
0 my foul, try now the growth of thy mortification by thefe figns ; haft thou overcome groffer fins, and is now thy chief conflia with fpiritual wickednefs ? Is thy ftanding and walking with God more clofe, and even, and conflant than fometimes it has been? Is thy tuft more weak, and thy grace more thong in ordinary aaings ? Haft thou now more ability to quench the flame of fin in the very fpark, to abftain from fin in 'its firft motion ? • Why, then is the promife accotnplifhed, He will fubdue our iniquities : Surely thou art a growing chrijlian 3 thou haft fellowthip with Chrift in his fufferings : thy ground is folid, firm, and ftable, thy hope hath foundation, and thou mayeft build upon it, that Chrift's death, and fufferings are thine, even thine.
Of believing in lefts in that Refped.
LET us believe in Jefus, carrying on the great work of our falvation, during his fufferings and death. Every one looks upon this as an eafy duty ; only the humble foul cries out, " 0 what an hard " thing it is, confidering my enmity againft Chrift, " to believe that Chrift died for me, that he gave " himfelf to the death, even to the death of the
crofs for my foul ?"
Trembling foul I throw not away thyfelf by unbelief. It may be thou wouldft not die for an enemy, an irreconcilable enemy; but are not the mercies of God above all the mercies of men ? Look on Jefus as lifted up, and then look at the end and weaning: why was Jefus thus lifted up.?
1. One defign of Chrift's death, was to redeem

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.pa from the flavery of, death and hell. We- were carnal, fold under fin ; whereupon the law feiaed on us, locked up, as it were in a dungeon ; yea the fentenCe paled, and we but waited for execution : Now to get us rid from this difmal, damnable eftate, -Chrift himfelf is made under the law, that he might redeem us: Not by way of intreaty;. that would not Lerve the turn. Sold we were, and bought we mutt be, it was a matter of redemption ; But with what mutt we be redeemed ?. Ye were not•redeemed with corruptible things, as filver and gold, but with the precious blood of Chrift. •His precious blood was the price we flood him in ; which he paid when he gave his life a ranfomfor many. The cafe flood thus betwixt Chrift and us in this point of redemption ; we all like a company of malefaaors, were ready to be executed. Now, what laid Chrift to this I will Mir that which they fiould fifer ; I will take upon me their execution, upon condition I may redeem them. Now this he did at his death, and this was the end why he died, that by his death, we might be redeemed from death and hell.
2. Another defign of :Chrift's death, • was to mortify our members which are upon the earth. Not only wouki he remit fin, it he-would deftroy it, kill it, crucify it ; He would not have it reign in our mortal bodies, that we lbould obey it in the lulls thereof. This defign•the a pale fete out in thefe words, He bare our fins in his own body, on the tree, that we being dead unto fin. &oald live unto righteoufnefs.' Christ by his death, had not only .a defign to deliver us from the guilt of fin, but alfo from the power of fin. God forbid that t should glory, fave in the crofs. of our Lord Jefne
hrift, by whom the world is crucified unto rne4 and I unto the world. Paul was a mortified man,' dead to the world,•and dead to 411. But how came he fo to be ? Why this h•attrihatae 'to the eras* the death of Chrift. The death oi.4efus was the

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caufe of this death in Papl : How much more than the blood of Chrift—purge our confciences front dead works to ferve the living God ? •There is iR the Death 'of Chrift, firm, a value, and, fecondly, a virtue; the former is available to our juffification, the latter to our fasaification. Now fanaificatiou hath two parts, mortification and vivification: Chritra death, or paffive obedience, is more properly von. ducible to the one ; his life, or wive obediencet to the other.
0 my foul, look to this : Herein lies the pith and marrow of the death of Chrift ; and now if thou wilt but exercife thy faith. in this refpea, how mighteit thou draw the virtue of his death into thy, foul ? But here is a: .queftlon, bow fhould I manage my faith, to draw down the virtue of Chrift's death, And fo to feel the virtue of Chrift's death in my foul, mortifying, crucifying, and killing fin ?
I anfwer; 1. In prayer, meditation, felf-exansina-. tion, and receiving of the Lord's fupper. I mutt propound to myfelf the Lord Jefus Chrift, as having undertaken and performed that painful work of fuffering even unto death, yea, that of the crofs. 2. i mutt look upon.thofe grievous, painful, flameful fufferings of Chrift as very orang• and wonderful ; but efpecially the fpiritual part of his fufferings,viz. the fenfe and apprehenfion of God's forfaking and affliaing him in the day of his 'fierce anger. How thould I but ftand aghaft at thefe fo wonderful fufferings of Jefus Chrift ! 3. I mutt weigh and confider what it was that ceded all this, via. Sin, yea, my, fin, yea, this and that fin particularly. This comes nearer home, and from this I mutt now gather thefe feveral conclufions.
1. It was the defign of Chrift, by his fufferings,, to give fatisfaaion to the infinite juftice of God tor fin. 2. It was intended to give the world a molt eminent demonftration of the odioufnefs and execrablenefs of fin. S. It holds forth,. as fin is horrid in itfelf, fo it cannot but be exceeding grievous and

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offenfive to Chrift; it put him to all this pain. How then fhould it but offend him above any thing in the world ? -4. If therefore there be in me any (park of love towards Chrift, or any likenefs to Chrift, or if I would have Chrift bear any love unto me, it will abfolutely behove me by all means to loath fin, and cart it away from me; to root it up, to quit my hands, and to rid my heart of it. The truth is, I cannot poffibly give forth a more pregnant proof of my fincere love to Chrift, than by offering all violence, all holy feverity againft fin for his fake.
Now when the heart is thus- exercifed, God, by his fpirit will not fail to meet us ; our define and endeavour to weaken and kill fin in the foul is not without its reward; but efpecially when fin bath in . this way, and by this means, loft the affe&ion of the foul, and is brought into hatred and difefteem, it decays and dies of itfelf :- -So matters going thus and thus in the heart,. the influence that fhould nourifh fin is cut off, and it withers by degrees until it be finally deftroyed.
Of loving Jefus, in that Ref/gal.
LET us love Jefus as carrying on the great work Of our falvation during his fufferings and death, What ! did he fuffer and die Greater love than this bath no man, that a man fhould give his life for his friends.—But God commendeth his love towards us, in that while we were yet (inners Chrift died for us. Here is an argument of love indeed ; how fhould we but love him who thus loved us ? In profecution of this, I have no more to do, but firft to thew Chrift's love to us, and to exercife our love to him again.
1. For his love to us : It is worth our while to confider it in an holy meditation:—Indeed with what fiefs than ravishment of fpirit can I behold the

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Lord Jefus, who from everlafting was clothed with glory and majesty, now expofed to hunger, thirft, wearinefs, danger, contempt, poverty, revilings, fcourging, perfecution ? But let themafs : Into what extafies may I be cart, to fee the judge of all the world accufed, judged, condemned ? To fee the Lord of life dying upon the tree of fhame and curfe ? To fee the eternal Son of God ftruggling with his Father's wrath ? To fee him who had raid, Land my Father are one, fweating drops of blood in his agony, and crying, My God ! my God ! why haft thou forfaken me ? 0 whither bath his love to mankind carried him ? Had he only fent his creatures to ferve us, had he only fent his prophets to advife us in the way to heaven ; had he only fent his angels from his chamber of prefence to attend us, and to minifter to us, it had been a great deal of mercy ; or if it mutt be fo, had Chrift come down from heaven himfeif, only to vifit us, or had he come only and wept for us, living, " 0 that you had " known, even in this your day, the things belong" ing to your peace I 0 that you had more confider" ed my gOodnefs I 0 that you had never finned !" 'This .would have been fuch a mercy as that all the world would have wondered at it : but that Chrift. himfeif thould come, and lay down his life for his people ; and yet I am not at the loweft, that he !holed not only part with life, but part with the fence and fweetnefs of God's love, which is a thoufand times better than life ; that he thould be content to be accurfed, that we might be bleffed ; that be thould be content.to be .forfaken, that we might not be forfaken ; that he thould be content to be condemned, that we might be acquitted ? 0 what raptures of fpirit can be fufficient for the admiration of this infinite mercy ? Be thou fwallowed up, 0 my foul, in this depth of divine love ; and hate to fpend thy thoughts any more upon the bafe objets of this world.
Look. upon him ? He hangs on the croft all

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naked, tern, and bloody,; betwixt heaven and earth; he hath•a crown indeed, but fucha one as few men will touch, none will take from him. His.heir is all clodded with blood, his face all'clouded with black and blue ; he is all over pitifully rent, outwards, inwards, body and foul. I will think the reft : Atlas! had I the tongues of men and: angels,- .1 could not exprefs it& 0 love more deep than hell ! 0 love More high than heaven ! The brightift feraphims that burn in love, are but as fpazkles.to that mighty same of love in the heart of jefus.
2. If this is Shrift's love to us, what is that lova we owe to Chrift ? 0 now for an heast.that might be fome ways anfwerable to thefe mercies ! .0 for a foul fick of love, yea, fick unto death I This only ficknefs is our health, this death dur life; and not to be thus fick, is to be dead in fins and . tretpaffes: why, furely, I have heard enough; for which .to. love Chrift for ever. The depths . of God's grace are bottomkfe, they pals our underftanding, yet they recreate our hearts ; they give matter of admiration; yet they are not devoid of tonfolation.. 0. God; mice up or fouls to thee ; and if our fpirits he too weak to, know thee, make our &freaks= ardent and armee to love thee. .• . •
The whole gofpel is no other thing than a Motive to draw man to God by the force of God's love to man. In this fenfe.the holy fcriptures army be called the Book of True Love, feeing therein God both unfolds his love to us,. and alfo binds our love to him, but of all'the motives we may drew from Chrift, and of all the arguments we may.find lathe gofpel of Chrift; there is none to this, . the death of Chrift, the blood of Jefus. Is not this fuch a love. letter as never was the like ? Read the words .For his great love wherewith he loved us.. Eph. ii. 4. 0 confider it, is not this a great love ? Are not-all mercies warpt up in the blood of Chrift ?. It may be thou haft riches,' honours, friends, means, 0 bua that*. the blood of Chrift far all thou haft. It may

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be thou haft grace, and that is better than corn, or wine,, or oil ? For this thank the blood of Jefus, furely it was the Mod of Chrift that did this for thee ; thou waft a rebellious foul, thou haft an hard and filthy heart, but Chrift's blood was the fountain opened, and it took away all fin and uncleannefs. Chrift is in all, and Chrift.above all, and wilt thou not love him ? 0 that all our words were words of love ; and all our labour, labour of love ; and all our thoughts, thoughts of love ; that we might fpeak of love; and mufe of love, and love this Chrift, who bath firft loved us, with all our heart, and foul, and might !
Of Toying in Jefus, in that Refpeg.
LET us joy in Jefus, as carrying on the great work of falvation, in his fufferings and death. What? hath Chrift fuffered for us ? Hath he drunk off all the _cup of. God's wrath, and left none for us ! How should we be but cheered ? Precious fouls, why are you afraid ? There is no death, no hell, no condemnation to them that are in Chrift Jefus. There is no divine juftice for them to undergo, that have their share in this death of Chrift. 0 the grace and mercy that is purchafed by this means of Chrill 0 the waters of comfort that flow from the fuffer; ings and obedience of Chrift ! Chrift was amazed, that we might be cheered; Chrift was imprifoned, that we might be delivered ; Chrift was acclifed, that we might be acquitted; Chrift was condemned, that we might be redeemed ; ,Chrift fuffered his Father% wrath, that the vi&ory might be ours, and that in the end we might fee him face to face in glory, Is not here matter of joy ? It may be, fin, and juftice, and confcienee, and death, and hell, may ap﷓
6 Kk

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pear as enemies, but is there not enough in the blood of Chrift to chafe them away ?" Give me )eave but to frame the objeaionls of tome doubting foul's, and fee whether Chrift's death will not fuffiaciently anfwer them all.
1. One cries thus, " Ck! I know not what will " become of me, my fins are ever before me :
tigainft, thee, thee only have J finned, and done
this evil in thy fight. I have finned againft a " molt dear, and gracious, and merciful God and " Father in our Lord Jefus. 0 the aggravations " of my fins I Are they not fins above meafure
finful ?"
It may be fo, but the blood of Chrift is a fountain ppened for fins and for uncleannefs. And now once in the end of the world bath he appeared, to put away fin by the facrifice of himfelf. As the fpape goat under the law had upon his head all the iniquities of the children of Ifrael, and fo was fent away by the hand of a fit man into the wildernefs fo the Lord Jefus (of whom that goat was a type) had all plir iniquities laid upon him by God hiq Father, and bearing them, he took them away ; Behold the Lamb of God, who taketh away the fin; of the world. He went away with them into the wildernefs, or into the land of forgetfulnefs. See what comfort is. here.
2. Another Fries thus,'" 0! I know not what " will hewn* of me, I have tranfgreffed the law, " and it fpealcS terribly ; Curfed is every one that
continveth not Oa all things which are written in F. the book: of the law to do them."
Say not fo, Air the death of Chrift, though the l4w be broken, yet the curfe is removed. The apoftle is clear, Chrift hath redeemed us from the curie of the law, being made a curie for us. He was made a curfe for HR ; that is, the fruits and effects of God's Curie, the punillscrient due tofinners, the penal curie which juftiFe required, was laid ppou Chrift, and by cho wans we are freed . hol;

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the curie bf the law. There is no Condemnation ftl 'them that are in Chrift Jefus The law is fatisfied, and the bond is cancelled, 0 what comfort is this !
3. Another cries thus, " 0 ! Itnow not what " will become of me, I have offended juftice; and " what, (hall I appeal from the feat of juftice to the " throne of grace ? My fins are gone before, and " they are knocking at heaven-gates, and crying, " juftice, Lord, on this firmer."
IV this death of Chrift, free grace and juftice are both thy friends. Thou needeft not appeal from the oton't of juftice to the mercy-feat. In this myf﷓
ofgodlirrelt 'thcre may be as much comfort in *aiding before the bar of juftice, as at the mercy-feat. And yet I ffeak not againft relying on God's mercy for pardcm but what hied we appeal from juftice to mercy, when by faith we may tender the death of Chrift, and fo find acceptance with the itate of Sod itfelf tr'Corat and let me tell thee, if thou haft any !hare in the death of ehrilt, thou left-tvvio tenures to hoYcl thy pardon by, mercy and jelliee, lie grate andrighteoufnefe ; mercy in ref-pea of thee; and juitice in 'refpe& of •Chrift. Not . only listree'grice ready to acquit thee, but a full tnilte it laid down to difcharge thee of all thy Ans fo that now when the prince of this world Whets agfrift thee, thou mayeft fay, " How can ht accufe Inc. feting Chrift is my furety ; feeing the bbd hath been teed, and Chid Jelin would lin•itaire one farthibg unpaid'?
4. Another cries thus," 01 I know not what will
betome bf I fee death standing before me; " 0 this is he that is the king of fears, the inlet to Pi 411thefe plagues in another world, and die I muff, " There is no remedy ; 01 I itartle, and gm afraid °fit."
And why to? It is Chrift that died, and by hit deathlook away the fling of Death. Come, •edil tate upon the death of Chili, and thou (halt find mutter enough in-his death, fintha fubdaing of tni
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fear of death, both in the merit of it, in the effeft of it, and in the end of it. 1. In the merit of it - Chritt's death is meritorious, and in that refpea, the writ of mortality is but to the faints a writ of eafe, a pafTage into glory. 2. In the effett of it, Chritt's death is the conqueft of death ; Chrift went down into the grave, that the grave, which was before a prifon, might now be a thorough-fare, fo that all his faints may with eafe pafs through, and fing, 0 death where is thy tting ? 3. In the -end of it, Chritt's.death amongft other ends, aims at the ruin of him that had the power of death, that is, the devil; and to deliver them who through fear of death were all their life-time in bondage. Chrift purfued this end in dying, to deliver thee from the fear of death ; and if now thou feareft, thy fearing is a kind of making Chrift's death of none effe&. 0 come, and with joy draw water out of this well of falvation
Come then, and comfort yeurfelves all believers, in this death of Chrift do you believer? Why then do you fit drooping ? -What, manner of com munications are thefe you,have, as ye walk,;and are. fad ? Away, difquietnefs of fpirit Chrift is dead, that,you. might live..' in this refpeet:every. thing fpeaks comfort ; .Godand men, heaven and carth, angels and devils.; the very juflice of god, ,is. now your. friend, and bids you go away. comforted, fOr it is fatisfied to the full ;,.heaven itfelf waits on you, and keeps the doors open' that your fouls may enter. 0 my foul, t fee thou. art poring on tin, on thy crimfon:fins, _but I would have thee dwell on that crimfon blood of Chrift; it is the blood of fprinkling, itipeaks better things than the blood of Abel ; it cries for mercy, and pardon; and retreating, and falvation ?, thy fins cry, Lord do me juftice againft.fucka _fool; but the, blood of Chrift bath another cryiJaVahafed, I have anfwered all. Methinks this Ahould,,rnake thy heart leap. for joy it is the.tpiritiol wine that' makes merry the

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heart of man; And it is the voice•of Chrift- to all his guefts, eat, 0 friends ; drink, yea drink abun- dantly, 0 beloved.
-•-n‘‘ww. •

Of Calling on Jefus in thatRefbea. •

LET us. call on Jefus, or on God the Father; in and through Jefus. •
1. We mutt pray that all' thefe- tranfa6tions of Chrift in his fufferings and death may be ours ; if we dire& our prayers immediately to Jefus Chrift, let us tell him what pains he hath fuffered for our fakes, and let us complain againft ourfelves, " 0 " what (hall we do, who by our fins have fo tor" Uiented our deareft Lord ? What contrition catr " be great enough, what tears fufficient,. what " hatred and detettation •equal to thofe fad and " heavy fufferings of our Jefus ?" And then let us pray, that he would .pity us, and. forgive us thofe fins wherewith we. crucified him.;, that he would beftow on us the virtue of his death, that his wounds might heal us, his. death might quicken us, and his blood might cleanfe us from all our filth of fin ; and Wily; that he would affure us that his death is ours; • that he would perfuade, us, that neither death, nor life, nor angels, nor principalities, nor powers, nor things prefent, nor things to come, nor height, nor depth, nor any other, creature mould be able to feparate us from.the love,of God, which is in Chritt Jefus our Lord.
2. We mutt praife the Lord for all thefe fufferings of Chrift. Hath he indeed •fuffered all, there punithments• for us ? Then what hall we render unto the Lord for all his benefits 1 What (hall we do for him, who bath done and fuffered all thefe things -?..But ,efpecially, if we believe our part hi

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die death bf Chrift ; in all the virtues, bentfiti, viaories) purchafes, and privileges, of his precious death, then what manifold caufe of tbankfulnefs and praifes is here? Be enlarged, 0 my foul, found forth the praifes of thy atria, tell all the world of that love of Chrift, which flowed with his blood out of all his wounds into thy fpirit ; tune thy heart-firings aright, and keep confort with all the angels of heaven; and all hit faints on earth ; ing that pfalm of John the divine, Unto him that loved us, and wqlhed usfrom vur fins in his own blood, and bath made us kings and priefis. unto God, to Ilia be goy liad.ciamiinionffr ever and ever, Amen.
Of amforming to kfus, in thdt Relpeq..
LET us conform to Jefus insrefpea of his fhlfer- hip and death : looking unto Jefus is effective of this. Come then, and let us look on Chrift, and Conform to Chrift in this refpe&.
In this particular, I than examine there queries : t•. Wherein we mutt conform ? 2. What is the mice of this conformity ? S. What are the means of this conformity
For the first, wherein we mutt 'conform ? I littfwer, in his graces, ftiffering.s and death. •
I. In the graces that molt eminently fhined in his bitter paffion his life indeed was a gracious life, but his graces Alined moll clearly at his death ; I than inflance in fame of them.
nit bUtIlifity ; that the molt high God, 'of God, &mid ¨ouchfafe to be condemned, and lefs efteemed than Barabbas a murderer ; that Chrift lhould be crucified betwixt two thirres, as if he hsd.been

( )
the ring-leader of all malefailors vihathuntilit}*
was this ?
2. His patience ; Chrift alfo fuffered for us;leay. ing us an example that we fhould follow his Reps. Who when he was reviled, reviled not again ; when he fuffered. he threatened not, but committed himfelf to him that judgeth righteoufly: 0 the patience of Chrift.
3. His love; herein is love, not that we loved God, but that he loved us, and fent his Son tobe the propitiation for our fins. This love is an example of all love, it is the fire that should kindle all our (parks ; Be ye followers of God (faith the apoftler as dear children • and walk in love, as Chrift alfo bath loved us, and hath given himfelf for us, an offering and facrifice to God, for a fweet fawning favour. Some obferve, that in the temple there were two altars, the brazen, and the golden ; the brazen altar waa for bloody facrifices,- The golden altar was for the offering of incenfe ; now the former was a type of Chrift's bloody offering. upon the crofs, the latter of Chrift's interceffion for us in his glory ; in regard of both the apoltle tells us that Chrift gave himfelf, both for an offering and facrifice of fweet fmelling favour unto God. 0 what love was this !
4. His meeknefs; in all his pafiion, he (hewed not the 'call anger; he fuffered himfelf to be carried.like a cheep to the butchery, and as a lamb before the !hearer is dumb, fo opened he not hit mouth : He was brought as a lamb to the (laugh- ter ; a lamb. roes as quietly to the fhambles, as if it were going to the fold ; and fo went Chrift to his crofs. 0 the meeknefs of Chrift
5. His obedience ' • he became obedient unto death, even the death of the crofs.—He fought not Jiffs own will, but the will of him that fent him. There was a command that the Father laid on thrift from all eternity 0 my Son, my only begot-Olt San, thou naafi so dawn, and leave heaven, and﷓

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empty Welt, and die the death, even' the death of the craft, and go and bring up the fallen. fons of Adam. out of hell. All which the Lord jefus did in time ; He was obedient to death, even to the death of the crofs.
. Now in all thefe graces we mutt conform to Chrift. Learn of me, for I am meek and lowly.—And, walk in love, as Chrift alfo bath loved us : It is as if Chrift had faid, mark the fteps where I have trod, and follow me in humility, in patience, in love, in meeknefs, in obedience unto death.
We mutt conform to Chrift.in his fufferings, if he - calls us to them ; this was the apoille's prayer, That I may know him, and the power of his refurreaivn, and the fellow/hip of his fufferings ; it'was his defire, that he might experimentally know what exceeding joy and comfort it was to fuffer for Chrift, and with Chrift. Concerning this; the other apoftles fpeak alfo, Chrift fuffered for us, leaving us an example that we fhould follow his Reps. But the text that -feems fo pertinent, and yet fo difficult, is that of Paul, I now rejoice in my freerings for you, and fill up that which is behind of the qfiliaions of Chrili in my •fielk, for his body's fake, which is the church. One would wonder how Paul fhould fill up that which is behind of the fufferings of Chrift; were Chrift's fufferings impede& ; and muff Paul add to them ? no furely ; for by one offering, Chrift bath pt rfeaed for ever them that are fanaified; I fuppofe this is the genuine meaning of the ,Spirit. Now rejoice I in my fufferings for you, whereby r fulfil the meafitre of theft tribulations, which remain yet to be endured • of Chrill in his myllical .body, which I do for the body's fake, not to fatisfy for it, but to confirm it, to firengthen it by my example in the
olpel of Chrift. The fufferings of Chrift are either perfonal or general ; his perfonal fufferingi were thofe he endured in his own body, as Media•• for : which once for ever be finithed. His general fufferings are thole which he egduresin his.rnyfti

265 y
• •
cal body, the church ; as he is a member with the refit ; and thefe are the fufferings Paul fpeaks of, and which Paul fills up.
But wherein isthe conformity betwixt our fufferings, and the fufferings of Chrift ? I anfwer :
1. Our fufferings have no conformity With Chrift, in thefe two things. 1. Not in the office of Chrift's fufferings ; for his were meritorious and fatisfa&ory, ours only for edification. 2. Not in the weight and meafure of Chrift's. fufferings ; for his were fuch as would have preffed any other creature as low as hell.
2. Our fufferings muft have conformity with Chrift. 1. In ,the caufe of them ; Chrift's fufferings were inftrumentally from Satan and wicked mezt-; we• mutt look to fuffer by the enemies of Chrift, if we have any share in Chrift. 2. In that manner of undergoing them ; we muft fuffer with a proportion of that humility, and patience, and love, and meeknefs, and obedience, which Chrift Chewed in his fufferings. 3. In refpe& of the iffue of them; we muft look upon Chrift's iffue, and expeet it to be ours, Ought not Chrift to have fuffered thefe things, and fo enter into glory ?—And, if fo be that we fuffer with Chrift, we (hall be glorified, together with 'Chrift.—If we fuffer with him, we than alfo reign with him.
By reafon of this conformity, we have communion with Chrift in all the feparticulars ; as, 1. We have Chrift's ftrength to bear fufferings. 2: His victories to overcome fufferings. 3. His interceffion to preferve us frcm falling away in fufferings. 4. His compaffion to proportion our fufferings, to the meafure of ftrength which he hath given us. 5. His fpirit to draw in the fame yoke with us, and to hold us under all fufferings, that we fink not. 6. His graces to be more glorious by our fufferings, as a torch, When it is shaken, shines the brighter. 7. His crown to.reward our fufferings, when we (hall have tafted our meafure of them.
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0 my foul ! ftudy this conformity, and be content with thy portion ; yea, comfort thyfelf in this condition of fufferings ; mutt we not drink of our Saviour's cup ? Never wonder that thou art hated or perfecuted of men : Why, I tell thee, if Chrift him-fell were now amongft us in the form of a fervant, in that very condition that fometimes he was, and thould convince men of their wickednefs, as fearchingly as fometimes he did, I verily think he would be the molt hated man in all the world.
' 3. We muff conform to Chrift in his death, carrying in us a refemblance and reprefentation of his death. But what death is this ? I anfwer in a word, a death unto fin : fo the apoftle ; in that he died, he died unto fin ;—likewife reckon ye yourfeli'es to be dead indeed unto fin. There is a likenefs betwixt Chrift's death, and our death, in this refpea, we are planted together in the likenefs of his death. True mortification carries a refemblance of the death of Chrift. As for inftance.
1. Chrift's death was a voluntary death.. I lay down my life, that I may take it again ; no man taketh it from me, but I lay it down of myfelf ; I have power to lay it down, and I have power to stake it up again. Not all men on earth, nor all devils in hell, could have enforced Chrift's death, if he had not pleated ; his death was a fpontaneous as ; fo is our mortification. Thy people 'ball be willing in the day of thy power ; many may leave their fins againft their wills ; but this is not true mortification ; it bears not in it the likenefs 'of Chrift's death, for he died willingly. •
2. Chrift's death was a violent death ; he died not naturally, but violently ; He was put .to death in the fiefh, he was brought as a lamb to the Baugh-ter. ' So is our mortification, it is voluntary in refpeEt of us, but violent in refpeEt of fin ; when a man lays violent hands on his fins ; when he cuts them off, being yet in their ftrength ; when he pulls up thofe weeds before they wither in thecr felves this is true mortification.

267 )
3. What is the caufe of this conformity ? anfwer, the death of Chrift.
1. It is a meritorious caufe ; Chrift's death was of fo great a price, that it deferved at God's hands our conformity to Chritt, Chrift loved the church and gave himfelf for it, that by his death he might fanaify it, and cleanfe it ;—and prefent it to himfelf a glorious church, not having fpot or wrinkle, er any fuch thing ; but that it fhould be holy and without blemifh.
2. It is an exemplary caufe ; he fuffered for us, leaving us an example, that we fhould follow his Reps. He died for us, leaving us an example that we fhould die to fin, as he died for fin. •
3. It is an efficient caufe, it works this conformity by a fecret virtue iffuing from it. Thus chriftans are faid to be engrafted with Chrift in the likenefs of his death.
4. It is an impelling, or a moving caufe, as all objeai are ; for objeas have an attraaive power. Chrift crucified doth heal fin, beget grace, encourage ;9 fufferings by being looked upon with the eyes of faith ; Look unto Jefus, Bpd the very fight of him will draw you after him. Chrift crucified hath an attraaive power. And I, if I be lifted up, will draw all men to me.
, 5. What are the means of this conformity ? j anfwer ?
1. Gp.to the crpfs of Jefus Chrift. It is not all our refplutions, promifes, vows, endeavours, with out this, that will effe& our conformity to &rift in his death ; no, this conformity is a fruit of the death of Chrift, and therefore whofoever would have this work wrought in him, let him firft have recourfe to Chrift's crofes.
2. Look up to hlm.that bangs upon it, contemplate the death of Jefus Chrift ; confider ferioufly his bitter, fbameful, painful fufferings. Much bath been said, only here draw it into force epitome.
L 2

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As, 1. Confider who he Was. 2. What he fuffered, 3. Why he fuffered. •. For whom he fuffered. 5. For what end he fuffered. 6. With what mind he fuffered. Every one of thefe will make fome difcoveries either of his graces, or of his gracious a&ings in our behalf; and who can tell how far this very look may work on us to change us, and transform us into the image of Jefus Chrift ?
Let us humbly bewail our defe&, and in conformity, either to the graces, fufferings, or death of thrift. As thus ; " Lo here the profound humility, wonderful patience, fervent love, admirable meeknefs, conftant obedience of Jefus Chrift I Thefe are the particulars to which I (hall conform. Put 0 alas ! what a wide diftance is there betwixt me and them ? Chrift in his fufferings fhined with graces, his graces appeared in his fufferings, like fo many liars in a bright winter's night ; but how dim.are the graces in my foul ? His forrows and fufferings were fo great,•hat fome think it dangerous to define theth ; but how poor, how little are my fufferings for Jefus Chrift ? I have not yet retitled unto blood, and if I had, what were this in comparifon of his fufferings ? Chrift in his fufferings died ; his,.paffive obedience was unto death, even to the death of the profs : He hung on the crofs till he bowed his head and gave up the ghtift ; Iie died unto -fin once, but alail how do I live in that for which he died ? To this day my fin bath not given up the ghoft ; to this day the death of Chrift is not the death of my fin : my fin is not yet Crucified ;0 hoW unanfwerable I to Chrift in all thefe refpeas ?"
4. Let us quicken, provoke, and route up our fouls to thii conformity ; let us fet before them exciting arguments, ex, gr. The greateft glory that a Chriflian can attain to in this world, is to have a refernblinee to Jefus Chrift. Again, the more like •
we are to Chrift. the better he is pleated with us.
Again, a likenefs to Chrift in his death, will caufs e

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likenefs to Chrift in his glory, if we have been, planted together in the likenefs of his death, we mall be alfo in the !ikenefs of his refurreaion 3 Thus let us quicken and provoke our fouls to this conformity.
5 Let us pray to God, that he will make us conformable to Jefus Chrift. Is it grace we want? Let us beg of him, that of that fulnefs that is in Chrift, we may in our meafure receive grace for grace. Is it patience, or joy in fufferings that we want ? Let us beg of him that as he had promifed, he will fend us the Comforter, that we may follow Chrift chearfully, from his crofs to his crown, from earth to heaven. Is it mortification our fouls pant after ? This indeed makes us molt like to Chrift in his fufferings and death ; whx then, pray we for this mortification.
6. , Let us frequently return to our looking unto Jefus Chrilt, to our believing in Chrift, as he was lifted up. There is fomething flowing into the foul, while it is acing faith on the death of Chrift, which, for the rife, or the manner of its working, is beyond what tongue can fpeak, or pen can write, or pencil can delineate. Come then, if we would have grace, endure affliaion, die to fin, grow in mortification : Let us again and again return to our duty of looking unto Jefus, or believing in Jefus, as he was lifted up.

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NM XI I. 2.
Looking unto JESUS, the Beginner and Fini/her
of our. Faith.
The Diction and open:* of the Words.
THE molt excellent fubjeas to difcourfe,or write of, is Jefus Chrift. Auguftin having read Cicero's works, commended them for their eloquence, but be paffed this fentence upon them, They are not heel beeastfe.the name of Jeffs: is not in them. Indeed all we fay is ,but unfavotiry, if it she not fea- toned with this fall. Tdetermined not to know any thing among you, faith Paul, fare Jefus Chrift, and him crucified. He refolved with himfeif, before he preached among the Corinthians, that this thould be the only point-of knowledge that he would profefs himfeif to have !kill in, and that in the courfe of his reiniftry he would labour to bring them .to. This be made the breadth, and length, and depth, and heighth. of his knowledge. Yea, doubtlefs, faith he, had I count all things but lofs, for the ex.. celiency of the knowledge of Chrift Jefus my Lord. In this knowledge of Chrift there. is an excellency above all other knowledge in the world. There is nothing more pleafing and comfortable, more animating and enlivening. Chrift is the fum and centre of all divine and revealed truths; we can preach nothing elfe as the obje& of our faith, which doth not Tome way or other either meet in Chrift, or refer to Chrift. Only Chrift is the wholeof man's happinefs, the fun to enlighten hiin the phyfician to heal him, the wall of fire to defend him, the friend to comfort him, the pearl to enrich him, the ark to fup... port him, the rock to fullain him under the heayieft preffures As an hiding place from the wing .

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· •
and a covert from the tempeft, as rivers of waters in a dry place, and as the shadow of a great rock in a weary land. Only Chrift is that ladder betwixt earth and heaven; the Mediator betwixt God and man ; a myftery which the angels of heaven detire to pry into. Here is a bleffed fubjeft indeed ; Who would not be glad to be acquainted with it ? This is life eternal, to know God, and Jefus Chrift whom he hath fent. Come then ! let us look on this Sun of righteoufnefs • we cannot receive harm, but good by filch a look. Indeed, by looking long on the natural-fun we may have our eyes dazzled, and our faces blackened ; but by looking unto Jefus, we than have our eyes clearer, and our faces fairer: If the light of the eye rejoice the heart, how much more when we have fuch a bleffed obje& to look upon ? As Chrift is more excellent than all the world, fo this fight tranfcends all other fights. Looking unto Jeftis is the epitome of a chriftian's happinefs, the quinteffence of evangelical duties.
In the text we have the aft and objeEt. The aft in the original is very emphatical, but the Englifh doth not fully exprefs it ; it fignifies a drawing of the eye from one object to another; there_are two expreffions, the one fignifies a turning of the eye from'all other objeas • the other a fart fixing of .the eye upon fuch an objea, and only upon fuch. So is it both a looking off and a looking on. On what? That is the objet, a looking unto Jefus: a title that denotes his mercy, as Chrift denotes his office. My meaning is not to infift on this name in contratliEtion to any other names of Chrift. He is often-called Chrift, and Lord, -and Mediator, and Son of God, and Emmanuel : But Jefus is all thefe, Jefus is -Chrift, as he is the anointed of God : and Jelin is Lord, as he hath dominion over all the world : and Jefus is'Mediator, as he is the reconciler of God and Man, and Jefus is the Son of God, as he was eternally begotten before all worlds; and

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Jefus is Emmanuel, as he was incarnate, and fo God with us. Only becaufe Jefus fignifies Saviour, and this name was given him upon that very account, for he !hall fave his people from their tins ; I shall make this my defign to look at. Jefus more efpecially, as carrying on the great work of our falvation from firft to Taft.—This indeed is the glad tidings, the gape], the gofpel privilege, and our gofpel
duty, looking unto Jefus.
The duty of looking of all other Things, confirmed
and cleared.
BUT firft we mull look off all other things. We muff take off our minds from every thing, which might divert us in our chriftian race from looking unto Jefus.
- Bin what things are they we mull look off in this refpea ? I anfwer,-1. Good things.-2. Evil things.
1. Good things. The apoftle tells us of a cloud of witneffes in the former verfe, which no queftion in their feafon we are to look unto. But when this fecond objea comes in fight, he fcatters the cloud quite, and Pets up Jefus himfelf: Now the apoftle willeth us to turn our eyes from them, and to turn hither to Jefus Chrift ; as if he had laid, If you will indeed fee a fight once for all, look to him. The faints though they be guides to us, yet are they but followers to him ; he is the leader of them, and of us all; look on him. There is. a time, when James may fay, Take my brethren, the prophets, who have fpoken in the name of the Lord, for an example ; but when Jefus comes forth, that faid, I have given you an example; an example aboye all examples, then be filent all flail before the Lord.

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Let all faints and feraphim then. cover their' faces': With their wings, that we may look on Jefus, and'_ let all other fights go. •
2. Evil things. We muff took off all that is in the world ; and that the apottle comprizeth under thefe three heads, the lulls of the eyes, the lulls of, the fiefh, the pride of•.life ; or, .pleafures, profits,. and honours. •
· 1. We mull look off this-world in refpea, of its finftil pleafures. Jude tells us, Such as are, fenfual have not the spirit. We .cannot, fixedly look On pleasures; and look on Jefus at once.
2. We mull look off this world .in refpea of its Panful prOfits. A lOok on this keep off our looking unto Jefus. ,Wirifolver lopetk the *world, the love, of the Father is not in him.. Jutt fo much as the world prevails in usy fa much is God's love abated both 'in. us and towards us... Ye afjuiterers and adultrees James). 00W ye not that the •
friendjhip of the.world is, enmity .with God? W4ea, wee have enough :in God and :quilt, and yet define to make . up our happinefs in the creature; this is plain fpiritual,whoredom;
3. We mdst look off the world in .refpea of it honours. What is. this:defirelo be well thought of or well fp°. ken-4.? -As if -a man fhould run up and down after a feather flying in ihe,air. It is a, ilueftion'whether ever. he get it ;.but.if he do, it is but a feather ; fuch its honour; it is.hard to Obtain it, .bat if obtained it is but. the breath of a few men's mouths; but what irworft of all, it hinders Our fight of Chrift. Not many wife men after Om flefh, not many mighty, not. .many noble ace
Called. Worldly honour keeps .many back from

Chrift. •
But why mutt we look off every thing that.diverts our looking unto Jefus ?
1. Becaufe we cannot look fixedly on Chrift, and fuch things at once. 'The eye cannot look upwards and downwards at once ; we cannot
0 Mm

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Oan" tibt'fee the beauty that is in Chrift. Our within*: kooks on other things; makes- Chrift but mean and contemptible in our eyes.
6.- Becaufe• all other things in • comparifon of Chilli.; are not worthy a look ; they are but poor, low,, mean, bafe things, in. comparifon of 'Child, I count all things but loft (faith St. Paul) for the exedlleitey of the knowledge of Chrift Teftu my
count them but dung that I may win﷓
' SCitne tratillate it from the original, chaff, Others dog's-meat, otbers excrements, dung;. all, agree, it is filch a thing as men ufually ,cart away trora them wit% indignation.
1,..'Ptecanre it is according to the; 'very law of ittafriailei 'Deity-ore:Ann' a man leave father and *Other.; Ond cleave tritto his wife. 'The Lord Child marries hirafelf to -the fouls of his faints ; and for this caufe the f9u1 muft forfake all, and cleave nntoChrilt..
5. Becaisfe Chrift 'is a jealous God.' Now jea- Mufy is a palEOn in the fOul, that will not endure any tharing in the object beloved. And fo Chrift cannot endure tha w thould look on any'other things, fici luit after thettr. . •
6. Becatife al Other things can never fatisfy the eye. All-thOgs' are full of labour (faith Solomon) Man7connot utter if ?°. the eye is,' not fat fled with, ,rein : it but wearied. with looking on divers
ehjeEta, and' .yet gin dellres new ones: -but once admit, it to that glorious fight of Chrift, and then it refis fully fatisfied. ,

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SECT. 1. An .Explanation of the 1A17, and objet!
of Looking.
AN experimental looking on Jefus, is that my text aims at: itis. not a fwimming•knowledge of Chritt; but an hearty feeling of Chilli's inward workings; it. is not notions of Chritt, but•earty notions towards Chritt that are implied in this inward.looking:
2. • For the °ilea, you muff look on .Jefus.. kis the bleffedett objea.that the eye of the .mind can palibly fix upon. Of all objeas under 'heaven, Jefus bath the pre-eminence in perfeaion, and he °soul& have the pre-eminence in our meditation. It is he that-will make us moft happy when 'we potfefs him, and we cannot but be joyful to look upon him, efpecially when looking is a .degree df poffeffing.-4efuafignifies Saviour; it is an Hebrew name ; the •Greeks borrowed it from the Hebrews, the Latins from the•Greeks, and all other languages from the.Lstins. It comes from the Hebrew. word Jehofitua, or Joann, which in the- hocks of •Eara and Nehemiah (written after the Babylonian-cap; tivity) is Jethua; and .fo • is our &wow's. name always written in. theSyriaCk- tranfiation of the ne* tefiament. This name Jefus was. given•to Chrift the Son of God, by his Father; and .brougbt from lseaven by an angel, firft to Mary, and then td Jofeph ; And on the day when he-was circtancifed (as the manner was) this name was given him by•itia
parents, as it was commanded the Lord, •4?
the angel Gabriel. It includes:bosh his of •and
his natures. He is the alone &Moor of . man, 'for
there is-none other•naine under heavetvgivettamong
snen, whereby we .muff be •faved. And she is .11
perfect and,abfolute -Saviour.; -he iisable to .;fave

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them to the uttermoft, that come unto God by him, teeing he ever liveth to make interceffion for them. I will not deny, but that the work of falvation is common to all the three Perfons in the trinity: it is a known rule, " All outward anions are equally common to the three Perfons :" For as they are all one in nature and will, fo mull they be alfo one in operation ; the Father faveth, the Son faveth, and the Holy Ghoft faveth ; yet we muf•
diQirtguiftt them in the 'manner of caving : the Father faveth by the Son, the Son faveth by paying the ranfom and price of our falvation, the Holy Ghoft, faveth by a particular applying of that ranfom-unto men. Now whereas the Son pays the price of our redemption, and not the Father, nor the Holy Ghoft, therefore in this fpecial refpe& he is called yin- Saviour, our Jefus. . .
Herein is Pet forth the offices of Chrift, the•two natures of Chrift, the qualitiet of Chrift, the excellencies of Chri(1. Oh ! what variety of fweet mat--ter is in Jefus ? He bath in him all the powders of, the merchants.. An holy foul cannot tire itfelf in viewing Jefus. • We know one thing tires quickly, unlels that one be all : Chrift is fo, and- none.elfe : le is all, and in all ; all belonging to being ; and all belonging to well-being.. In things below Jefuas force. have thisexcellency, and fome, have that, but none have all. Oh !- what .variety. is'. in Jefus ? Variety of time, his is.Alpha,..and Omega; yariety of beauty, he is white and ruddy; variety of quality, ;leis allot' and,aflarnb, a fervant anda fonvariety >1)f :vxcellency,. he. is man and God, .00. where ,"Mall we begin in this view of Jefus ? Who (hall declare his. generation All the evangelifts exhibit unto us the Saviour, but every one of them in his particular method. Mark defcribes not al) the genealogy of jefut, but begins. his hiftory at his baptifm. • Matthew fearcheth out his original from Abraham. ,.Luke follows it backwards, as far•as Adam: • John path farther upwaras, even to 'the

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eternal generation of this word that was made Beth. So they lead us to Jefus, mounting up four feveral Reps ; in the one we see him only among the men of his own time ; in the fecond he is feen iu the tent of Abraham ; in the third he is yet higher, to wit, in Adam ; and finally, having traverfed all ages, through fo many generations, we come to contemplate him in the beginning, in the bofom of the Father, in that eternity in which he was with God before all worlds. And there let us begin, Rill looking unto Jefus, as he carries on the great work of our falvation from firft to laft, nd from everlafting to everlafting.
The main Doarine, and Confirmation of U.
BUT for the foundation of our building to take this note—
Inward experimental looking unto Jefus, fuch as flits up affeetions in the heart, and the effeets thereof in our life, is an ordinance of Chritt, a choice, an high gofpel-ordinance.•
Or thus : inward experimental knowing, confidering, defiring, hoping, believing, loving, .joying, calling on Jefus, and conforming to Jefus, is the molt precious ordinance of Jefus Chrift.
Looking unto Jefus, is that great ordinance appointed by God for, our molt efpecial good: How many fouls have bleffed themfelves in the ufe of other means, and though in them Chrift bath communicated fome virtue to them, yet becaufe they did not trade more with them, they had little n cornparifon ? Such a one as deals immediately

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with Chrifi will do more in a day, than another in a year, and therefore I call it a choice, a compleat, an high .gofpel-ordinance.
1. Jefus is the objea ; and Jefus, as Jefus, as he is our Savour, as he bath negociated, or (hall yet negociate the great bufinefs of our falvation. Look- in unto, is the as ; but fuch as includes all there aas, knowing, confidering, clearin, hoping, be- lieving, loving, joying, enjoying of Jefus, and conforming to Jefus. It is fuch a look as stirs up iffe#ions in the heart, and the effe&s thereof in ounce : it is fuch a look as leaves a quickening Upon the fpirit: it is fuch a look as works -us into a warm affeaion, raifed refolution, an holy and upright cOnverfation : briefly, it is an inward, experimental looking unto Jefus.
This was the Lord's charge to the Gentiles of old ; Look unto me, and be ye laved all the ends of the earth.—And Ilaid, behold me ! behold me ! unto a nation that was not called by my name. And according to this command was the prance, Mine eyes are ever towards the Lord, faith David, They looked unto him, and were lightened, and their faces were not qlhamed.—And according to • this command is the pra&ice of gofpel believers ; we all with open face beholding as in a -ears the glory of the Lord, are changed into the-fame image . from glory to glory, even as by the fpirit .ofthe Lord. Inflead of the vail of Mofaical figures, God bath now given to his church the clear glarsof the gofpel ; and hence all believers under the gofpel do by contemplative faith, behold Chrift, together with the glorious light of his mercy, truth, and the reit of his divine attributes; and .by means thereof they are made like unto him in the-glory of holinefs, and in nownefs of life.

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SE .0 T,. III.
Ufe of Reproof.
WELL then ! is inward experimental looking unto Jefus a choice, an high gape-ordinance ? How may this reprove thoufands ? How many are there that mind not this duty ? The truth is, that as the whole world.lies in wickednefs, fo the eyes of the whole world are mifplaced.' There are few tile. have a care of this-choice, of this high gofpel ordinance. I !hall therefore reprove both the ungodly, and the godly.
1. For the ungodly, not Chrift, nor God, is in all their thoughts. Alas ! they cannot tell what it means, to look unto Jefus. Nor fpeak I only of poor Indians,- and other favages, who came into the world, not knowing wherefore, and go out of the world, not knoWing whither ; but of fuch as live within the chriftian church, that have nothing to diftinguifh them from thofe Indian mifcreants, but outward formalities, the charity of others, and their own flight imaginations. Why, alas I thefe are they that the Lord complains of, that they have eyes, and fee not. My people have forgotten me days without number.
You will fay, is there any fuch here ? Can I tax any of you, that you do not look up to Jefus ? Are not your eyes towards Chrift in your prayers, praife, public and private duties ? Nay, are not you now m the duty, whilft I am (peaking, and you hearing
anfwer, however you may deem that you do this or that, yet God reckons it as a thing not done in thefe refpeits.—
1. When it is not done to purpofe : as, if our looking to Chrift makes us not like Chrift ; if there be no effeetual impreflion upon the heart, Chrift takes• it as if we had never looked towards him at all.

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2. When it is done unwillingly. Let no man deceive himfelf; though he caft his eyes towards heaven all the day long, if he love not his work, he doth nothing ; he looks not at •Jefus.
3. When a man makes it not his courfe tolook. unto Jefus. A man may come unto aoarpenter'S houfe, and take up his tools, and-do f'omething at his work, but this makes him not .a carpenter, becaufe it is not his trade. So ungodly men may look.. and, think, Chiift ; but becaufe this is not their
courfe an trade, they make it not their work, to Took to Chritt,• they, are therefore faid, not to look to him.
Confider, you that plead that you are Chriftiataa, and that you mind Chrift at this very inftant, that ypu are in the duty, even whilft I am fpeaking of it, and yet you neither do it to purpofe, nor
; is, it not with you, as it is with them of -whom Chrift fpake ;, Many will fay to me, at that day, Lord, Lord, have we not prophefied in thy name ? And in thy name have cal out devils ? And in thy -name have done many wonderful works ? They will•plead at the laft day, as you plead now ; but for all that, you know the anfwer, I never knew you, depart from me, ye .workers of iniquity.
2. For the godly, are not they carelefs of this dUty ? know not whether through want of •fkill, or through want of will ; but lure I am, this duty lies negleaed of moft of the people of God- : their faults I may exprefs thefe refpeas:,
1. In not pointing their minds towards Jefus: I write unto you (faith the apoftle) to fir up your Minds, by way of remembrance: it is in the original, go awaken your pure minds ; and it was but need. Awaking is a work that imports rouzing, as birds that provoke their young ones by flight to •make pre of their wings : now how few are there who thus calls upon themfelves ? It was the prophet's complaint, No man firs up himfelf to take hold of Gpd,-01i what a shame is this.? Is it 'fit that our

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-underftaladings, which God bath entrufted.us with, Mould be no more improved ? Is it fit that our minds (thofe golden cabinets which God hath given us, to be filled with heavenly treafure) fhould•either be .empty, or fluffed with vanity, nothing, worfe than nothing ?—Oh ! that fuch glorious things as our immortal fpirits, fhould run after vanity ; which, if rightly improved, fhould walk with angels, thould lodge themfelves in the bcfom of the glorious God ! —Po we not fee haw ,Chritl-is•ending out to us continually ? The thoughts of his heart are love, eternal love. And (hall, not we fend .out our thoughts towards hire ? 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 'tis co, feeble, that like an. arrow fhot from a bow weakly bent, it reached) .not,the mark. It is the wife:man's count.fel, whaffoever thy hand findeth to do, do it with all thy might.—Oh! that God's people fhould be fo lazy, dull, fluggifh, ftothful in. this fpiritual work ! As Jefus faid to the multitudas,concerning. John, What went ye out into the wildernefs ,to fee ? So may I Mk believers, in their, looking unto Jefus, what went ye.out to fee ? When you crawler and move, as if you had no hearts nor fpirits Within you, whom go ye. forth to.fee ? Him that is the Lord of glory ? Him that is the brightnefs, of his Father's glory, and the exprefs image of hisperfon? What ! are fuch heavy and lazy afpeas fit to take in fuch a glory as this is Ybu fee in what :large creams your thoughts fly forth to other things and are you only languifhing, weak, and.feeble in things of fo great concernment ?-70h! that
chritlians thould be cold in fpirituals, and hot . in the purfuit of temporal things.!
3. In not binding of their min& to this objet, in not flaying the eye on Jefus Chrift. Some may give a glance at Chriti, hilt they are prefentli wheeled off again. But why doth not the eye
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abide there ? Is not Chrift worthy on whom our fouls should dwell ? Certainly if we love our Jefus ; that love will hold us : as the load-ftone having drawn the iron, keeps It fall to the objet
Is Chrift fo tender in his love towards us, that he ever minds us, and than our minds be fo look to him ? Shall there be no more care to bind ourfelves in cords of love to him, who bath bound himfelf in fuck cords of love to us ?
S. In not daily exercifing this bleffed duty. Ft may be now and then they are awakened, and they get up into heaven to fee their Jefus, but it is not daily.—Oh ! confider, is this now and then going to heaven within the veil, to live the life of friends? -Is this to carry 'ourfelves as children ? What ? To be fo ftrange at home ? There to be feldom, where we Ihould always be ? Is Jefus Chrift filch a mean thing,. that a sift now and then lhould ferve the turn ? The queen of Sheba hearing Solomon's Wifdom, faid, BliAd are ihofe thyfervants that always fiord before thee, and hear thy toYdon“ '. If the were ft) taken with Solomon, remember :that -greater than Solomon -is here. And thall we de-
'wive ourfelves of that bleffednek which we.might njoy by handing always in the pretence of Chrift, to hear his wlfdom, and to belie& his glory ?
0.my brethren; let us take fhame to ourfelves, that to this day we have been to carelets in fend﷓
bending, and binding ourminds to this bieffed vbjee, Jefus Chrift ;yea, let us blufh that '&e have not -made it our daily bufinefs. David defcribes the bleffed man by his delighting in•the law of the Lord, and by his meditating on -that law day and -night s how then is-he to be reproved, that neither meditates on the law of the -Lord, 'nor ou the Lord, Oc.law•maker,, day and night ?.

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L p of Exhortation.
IS inward, experimental looking unto Jefus, a choice and high gofpel-ordinance ? Then I befeech you by the meeknefs and gentlenefs of Chrift ; I befeecti you brethren, for the Lord Jefus Chrift's fake and for the love of the fpirit, to look unto Jefus ; or, if my befeeching will not prevail, yet look on me as an ainbaffador of Chrift; confider as though God did befeech you by me. I befeech, I pray you in Chrift's Read ; it is a meffage that I have from God to your fouls, to look unto Jefus ; and therefore fet your hearts, to all the words that,I teftify to you this day, for it is not a vain thing, but it is for your lives.
' Oh ! that I ihotild need thus to perfuade your hearts to look unto Jefus ! What is not your Jefus worthy of this ? Why then are your thoughts no more upon him ? Why are not your hearts continually with him ? Why are not your ftrongeft defires, and daily delights in, and after the Lord jefus ? What is the matter? Will not God give you leave to' approach this light ? Will he not fuffer your fouls to tafte and fee ? Why then are thefe 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 ? freely, and how frequently can we think of our pleafures, friends; yea, of our miferies, wrongs, Offerings, and fears ? And what? Is not Chrift in all our thought's? Chalons, humble and cat down your. fenfual hearts, that have in them no more of Chrift.—Oh ! chide them for their wilful or weak ftrangenefs to Jefus Chrift !—Oh 1.; turn your thoughts from off all earthly vanities ; and bend your foals to Rudy Chriit ; habituate yourfelves to fuch contemplations ; and let not
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thole thoughts be feldom or curfory, but fettle upon them ; dwell there, bathe your fouls in thofe delights, drench your affeEtions in thofe rivers of pleafures, or rather in the fea of confolation, liave your eyes continually fet on Chrift. Say not, you are unable to do thus ; this tnuft be God's work only, and therefore all our exhortations are in vain, A learned divine can tell you, though god be the chief difpofer of your hearts, yet next under him you have the greater command of them yourfelves. Though without Chrift you can do nothing, yet under him you may do much; or elfe it will be undone, and you undone through your neglea. Do your own parts, and you have no caufe to diftruft whether Chrift will do his. It is not ufual with Chritt to fprfalce his own people in that very work he feta them op. If your fouls were found and right, they would perceive incomparably more delight in knowing, thinking, believing, loving and rejoicing in Jefus Quill, than the foundeft flomachfinds in his food, or the ftrongeft fenfes in the enjoyment of their objeas. Now, for fharne never fay, you cannot reach it, I can do all things, faith Paul, through Chri, that jirength. cneth mg. It is our (loth, our fecurity, our carnal mind, which is enmity to God and Wit, that keeps us off.
llfotives from our Wants in cah of Negle4.
TO quicken us to this duty; l (hall propound fome
moving confiderations ponder them with aril
impartial judgment ; who knows but through the
affitlance of Chrift they mayprove effeEtual with
your hearts, and make you refolve upon this excel-
lent duty of looking unto Jefus.

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Confider, 1. our wants in cafe of neglett. If Chrift be not in view, there is nothing but wants.'
Suppofe firft a Chriftlefs foul, a poor creature without any ray of this fun of righteoufnefs, and what a fad condition is he in ? I may fay of fuch a one that﷓
1. He is without light : there is no oil of Paving knowledge, no ftar of fpiritual light arifing in his foul. Ye were once darknefs, faith the apoffle to the Ephefians : not only dark, but darknefs itfelf ; they where wholly dark, univerfally dark, having no mixture, nor glimpfe (whilft without Chrift) of fpiritual light in them.
2. Such a one is without grace, without holinefs. Chrift is our fan&ification, as well as righteoufnefs and redemption. Where Chrift is not, there is no inclination to the ways and works of fan&ification.
3. Such a one is without content. The foul in this cafe finds nothing but emptinefs and vanity, in the greateft abundance. Let a man have what the world can give, yet if he have not Chrift, he is nothing worth. Chrift is the marrow and fatnefs, the fulnefs and fweetnefs of all our endowments ; feparate Chrift from them, and they are bitter, and do not pleafe us ; empty and do not fill us, Joram. afking Jehu, " Is it peace ?" was anfwered, " What haft thou to do with peace, fo long as the whoredoms of thy mother Jezebel, and her witchcrafts are fo many ?" A chriftlefs man afking, is it peace, 0 meffenger of God ? Can look for no other but Jehu's anfwer, what haft thou to do with peace, fo long as tby tufts are fo ftrong within thee, and thy eftrangements from the Prince of peace fo great? The foul that is without Jefus Chrift, is an enemy to the God of peace, an alien to the way of peace. " There is no peace to the wicked," faith my God.
4. Such a one is without life. " He that bath not the Son, bath not life, faith John : Chrift lives not in that foul, it is a dead foul, dead in fin and trefpaffes. As the dead fee nothing of all that (wed

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and glorious light which the fun calls forth upon them, fo the dead in fin have no comfortable apprehenfion of Chrift, though he thine in the gofpel more glorioufly than the fun at noon. And as the dead know not any thing; fo the dead in fin know nothing of the wifdom of Chrift guiding them,•or of the holinefs of Chrift fanEtifying them, or of the fulnefs.of Chrift fatisfying them, or of the death of Chrift mortifying their lufts : yea, fuppole thofe that have known Chrift, but do not now look unto Jefus, how great is the fin, and fadnefs
thofe fouls Oh ! the wants attending fuch poor creatures !
1. They have not that wifdom, knowledge, difcaning of Chrift, as they might have. By looking, and ferious obferving of Chrift, we gain more, and more knowledge of Chrift; but if we will not look, how thould we underhand thofe great myheries of grace ? Without looking on Chrift, we cannot expeEt that virtue fhould go out of Chrift.
2. They do not fo tafte the goodnefs of Chrift, as they might : Chrift is no other unto them, but as an eclipfed flar : Chritt is not fweet to them in his ordinances, they find not in them that delight and refrefhment, which they ufually minifter.— They are in the cafe of Barzillai, who could not talk what he did eat, or what be did drink ; nor could hear any more the voice of tinging men or of 6nging women : so they cannot tafte the things of Gad, nor hear the fpiritual melody which Chritt makes to the fouls of them that look unto hip.
3. They have not that fenfe of Chrift's love, which thole that exercife this duty have. Whip the foul negleets Chrift, it cannot potlibly difcern the love of Chrift ; it perceives not Chrift applying the doEtrines of his love to the confcience Chrift appears not in his banqueting houfe, he enables not the foul to pray with confidence, he makes it not joyful in the houfe of prayer. And hence 4 is, that fuch foals move fo (1,owly in God's

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fervice ; they are jutt like Pharaoh's chariots, Without wheels ; they perceive not the love of Chrift, either is the clear revelation of his fecrets, or in the free community of his graces, or in the fanaifying and fweetening of their trials, or in fealing the pat-don of their fins. Oh ! the want I Oh, I the mifery of this want
Thus far of their wants, that negle€ this duty of looking unto Jefus.
Motives from our Riches, in cafe we are
Lively in this Duty.
2. FOR our rkhet, in cafe we are lively in this ditty ! Oh ! the Wetted incomes to fuch fouls ! we may reckon up here thofe very particulars which the other•wanted : •
1. That Chrift gives light unto them. As the receiving of the: fun gives light to the body, fo the receiving Of the fa:n.6/ rigbteoufnefs gives fpiritual, heavenly, comfortable light to their.fouls.
2. That Chritt. gives grace and holinefs unto them. Of his fulnefs we receive grace for grace. As the print upon Clue wbx aafwets to the feat, or as the charmers upon the Son aufwers to the Father ; fo there are certain ftamps of the grace of Chritt upon the faints, that what good they do, it
ings not from external motives only, but from. Chrift working in them.
3. That Chrift gives content or fatisfabion unto them. As the pearl fatisfied the merchants in the parable, lo Chritt fatisfieth the foul with underitanding, with the fenfe of his love in the heart, with fuse and bleffed peace in the confcience. They that rightly-look unto Jefus, may fay as Jacob did, I have enough.

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4; That Chrift gives life unto them: He' that bath the Son, bath life. He that bath Chrift in his heart, as a root of life living in him, or as a king Petting up his throne within him, or as a
·bridegroom betrothing himfelf in loving kindnefs to him, he bath life, the life of grace, and the earneft of the life of glory.
, b. That Chrift gives a tafte ofhis goodnefs unto them. They cannot look unto.him, but he makes thein joyful with the feeling of himfelf and fpirit : and hence it is that many • times they' break out into pfalms and hymns, and fpiritual fongs, and make melody in their hearts unto the Lord. Here is a .goodnefs of illumination, regeneration, lanaification, and fpiritual freedom flowing from Chrift to the fouls of his faints, which to carnal men is a fealed well, whole waters their palates never tatted.
6. That Chrift gives the fenfe of his love to them. They cannot look on Chrift, but they fee him loving and embracing their humble fouls ; they fee him binding up their broken hearts ; they be﷓
·hold/him gathering to hinder, and bearing in the bofom of his love, and comforting with the promifes of his word their wounded fpirits ; they behold him like Jacob ferving in the heat and in the cold for Rachel, ferving in manifold ailiaions from his cradle to his crofs, to make a fpoufe unto himfelf.
7. That Chrift gives the fenfe of his own worth and excellency unto them. They fee now in Chrift is wifdom furpailing the brightnefs of the fun, even all the treafures of wifdom ; in Chrift is power excelling the ftrength of rocks, be is not only ftrong but flrengtb itfelf ; in Chrift is honour tranfcending all the kings of the earth, for he is King of kings, and Lord of lords; in Chrift is beauty excelling the rofe of Sharon, and Jiffy of the vallies, he is. fairer than all the flowers of the field, than all the precious ftones of the earth; than all the lights in the firmament, than all the faints and angels in the higheft heavens.

8. That Chrift gives all things unto them. All things are yours (faith the apoftle) whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things prefent, or things to come, all are yours, and you are Chrifs, and Chrift is God's. All things are yours : firif, all the minifters of Chrift • from the higheft to the loweft,. whether Paul, or Apollos, or Cepbas ' . they are your fervants, they are men that watch over you for your falvation. Secondly, the world is yours : indeed the world ftands but for your fakes, if your number were but once completed, quickly would the world be let on fire. Thirdly,• life is yours : it is a fitting you for a better life, even for eternity. Fourthly, death is yours : for you shall die juft then when it is belt for you. Death fluff ferve but as a fervaitt to your advantage. Fifthly, things prefent, and things to come, are yours. Godlinefs hath the promife of this life, and of that which is to come. Sixthly, the-Lord
himfelf is yours : take God, and look on him - in his greatnefs, in his mighty power, even this great God, the Lord of heaven and earth is yours;: he is yours and all that he bath is yours, and all. that he- doth is yours, and all that he can do is yours. I will be thine (faith God to Abraham) I' will be to thee an exceeding great reward. Here is a catalogue, an inventory of a chriftian's riches :• have Chrift and have all. When an heathen was but afked, where all his treafure was, he anfwered,' where Cyrus my friend is : and if any afk you,' where all your treafure is, you may anfwer, where Chrift your friend is: in this refpeet you may truly fay, there is no end of your riches; they are called the unfearchable riches of Chrift. Paul could find' no bottom of thefe riches. Oh ! who would not look unto Jefus ? If Chrift be yours, God is ydurs, the Father is yours, the Son is yours, the Spirit is, yours, all the promifes are yours; for in Chrift they' are all made, and for him they (hall be performed. come, let the proud man boaft in his honour, and •
7 Oo

the mighty man in his valour, and the rich man in his wealth ; but let the chriftian pronounce himfelf happy, only happy, truly happy, fully happy, in beholding Chrift, enjoying Chrift, having Chrift, in looking unto Jefus.
7ROt4 Tfq CitgATIAN WM- f'M Pan' CQMJ5$.
SECT. 1. Of Chriji promifid by Degrees.
IN this period we 'hall firft lay down the object and then direst you how to look upon it
The objea is Jefus, carrying on the work of man's falvation in that dark time before his coming in the flefh.
No fooner is the world made, and the things therein, but man was created. And now it was that God's eternal purpofe was to come into execution. Indeed at the fiat there was no need of Chrift ; for man was made in holinefs, the image of God; and to bear rule over the reit of the vifible creatures ; though this his Rate was but 'of a Ilion handing ; for it was not long before Adam by his fin deprived himfelf, and all his pofterity of the image of God. All mankind was in his loins, fo by the appointment of God all mankind partake with•him in the guilt of his fins.
In this fad hour of temptation God ftept in. He
will not leave man without hope : he tells the
devil who begun this mifchief, I will put enmity
between thee and the woman, and between thy feed
and her feed : it shall bruife thy head, and thou
" *flail bruife his heel. At the very infant; wheg

2§1 )
God was pronouncing judgment upon the feveral delinquents, nay, before judgment was pronounced on the perfons tempted, Jefus is hinted, the cove• nant of grace is proclaimed.. Oh ! the infinite riches of the mercy of God in Chrift !
But you will fay, how comes Jefus in ?, How carried he on the great work of our falvation in this dark time ?
I anfwer, 1. By affuming the fhape of man, and fo difuharging tome fpecial offices. We read often of Chrift's apparition before his incarnation, and then. efpecially when he had to do with man's eternal happinefs. After man had finned, Chrift appeared to Adam, then to Abraham, then to Ilan, then to Jacob, then to Motes. Firl•, he appeared to Adam in the garden : And they heard the voice of .,ire Lord God walking in the garden in the cool 41 the day.. God, as he is God, hath neither voice to fpeak, nor feet to walk, but affuming the form. of a man he exercifed both ; and fo he was the firth that publifhed that firft prornife to the world,
fiall bru/ thy head.-2. He appeared to Abraham in the plain of Mamre, where the Lord talked with. Abraham ; sad Abraham calls him the judge of all the earth,. which can be afcribed to none but Chrift the _image of quick and dead.-3. He ap. pewee to Ifaac, Gen. xxvi. 2.—and to Jacob; Gen. xxxii 24, 30.—and to Moles, Exo•. xx. 1,2;
and to many others: and thefe appararions of Chrift were as prmludiums of his incarnation.
2. Chrift carried on the great work of our falvat•on in the dark time, not by himfelf exhibited (as when he was incarnate) but only promifed. The great King would firft have his harbingers to lead the way, before he would come in perfon.
To this purpofe we read, that as Chrift, fo the covenant of grace (which applies Chrift to us) was firft promifed, and then promulgated. The covenant of promife was that covenant which God made with Adam, Abraham, Moles, and David,
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• ( 2 WI )
and ail }frael in Jefus Chrift ; to be incarnate; Crucified, and to rife from the dead ; and it was meet that the promife should go before the gofpel, and be fulfilled in the gofpel, that fo great a good might earneftly be defired, before it was bellowed. In a time of darknefs men defire light. As the • morning watch watcheth and longeth for the morning, fo the obfcure revelation of Chrift in a promife railed the hearts of the patriarchs to an earneft defire of Chrift's coming in the fiefh. But in this obfcurity we may obferve fome degrees : before the law given by Moles the promife was more obfcure ; the law being given, even to the time of the prophets, the promife was a little more clear : in the time of the prophets, even to . John the bap-tilt, it was clearer yet ; as the coming of the Meffias did approach nearer and nearer, fo was the promife clearer and clearer dill. juft as the approach of the fun is nearer or further off,. fo is thelight that goes before it greater or leffer : in like manner was the revelation that went before Chrift more dim or Blear, as the -rifing of the fun of righteoufnefs was more remote, or nigh at hand. My prefent bufinefi is to let forth Jefus in the covenant of grace as prOmifed y and becaufe the promife receives diftinflion of degrees according to the feveral breakings out of it to the dark world, we will confider it as it was -rnanifefted,
.1. From Adam until Abraham.
2. From .Abraham until Moles.
S. • From. Mofes until David.
4. From David until the Babylonifh captivity.
. 5. From the captivity until Chrift.
· In every of there periods will appear further and further difcoveries of God's mercy in Chriftof our Jefus.carrying on the great work of man's?fal- 'ration in that dark time.

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Of the Covenant of Promife as manffeft
in Adam.
THE covenant of grace is a compaa made betwixt God and man, touching reconciliation, and life eternal by Chrift. This gracious covenant was, immediately after the fall, expreffed in thefe words, I will put enmity between thee and the woman, and between thy feed and her feed; it flail bruife thy head, and thou (halt buife his heel:
This promife contains good news of the overthrow of fatan's kingdom, and of man's freedom by the death of Chrift.
For the fenfe of the words we fhall-open there terms, 1. Who is the ferpent ? 2. Who is the woman ? 3. What is the feed of the ferpent ? 4. What is the feed of the woman ?. 5. What is that
• hu [in our bible tranflated it ?) 6. What is tlie ferpent's head, and the bruiting of it ? 7. What is the heel of the feed of the woman, and the bruiting of it ? 8 Amongft whom was the enmity, or rather enmities ? (for in the text we find many) ; / will put enmity between thee and the woman, and between thy fee4 and her feed.
1. Who is the ferpent ? It was both ratan and the ferpent ; the ferpent poffeffed of the devil. Satan could not provoke- our firft parents to,fin by any inward iemptation, nor could he enter into their bodies or minds ; and therefore he prefumed to take a beaft of the earth, and by difpofing of his tongue he fpeaks within him.
Such was God's love to man, that he condemns both the 'author and inftrument of that evil ; as one that in anger breaks the fword wherewith his fon Or his friend was wounded. The ferpent ispunn- ed according to the letter of the text, and ratan in the fpiritual meaning.

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2. The Woman wherefover mentioned in this text, is Eve, and none but Eve; (he it was whom the tempter had reduced, and in juil judgment for her familiarity with the tempter God meets ;with her, faying to the ler-pv:14! I will put enmity between thee and the woman. •
S.. The feed of the ferpent is taken colleilively„ for all the families of devils, for the devil and his angels (as. Chrift calls them) and for all the Eons of the devil, i. e. for all reprobate men,. whore father and prince is the devil ; as Chrift told the Jews, Ye are of your father the devil, and the tufts of your father ye will do: and as John tells us, He that committeth finis qf the devil.—In this the children of God are manifeR, and the children of the devil.
4. The feed of the woman is that pofterity of the woman which do not degenerate into the feed of the ferpent.—" Hence all that will live godly in Chrift Jefus fnffer perfecutio&" (faith the
apoftle) " And I will put enmity (faith God) between thee and the woman ; alfo between thy feed and her feed." And who can deny but there enmities have been ever &Ice betwixt fatan's brood and the faints ?
5. What is. that hu, {in our bible tranffated, it
it (hall bruife thy head? He or it, or that fame
feed, i. e. one perfon of that fame feed, even Jefus
the Son of the living God. Here is the firft hint
of Jefus that ever was read, or heard of in this
world. This. was the firft gofpel that ever was
ublithed. after the creation. Oh! bleffed news, pt for God's mouth to fpeak„ and to break fir* to the world. aow fallen I As David, alone of all the holt of ffrael goes forth to fight with Gnliali, and overcomes Nat fo Chrift alone of all' the feed of the woman was to fif(„ht with the ferpent, to over-.0111C, bins- and to bruife his head.
(2.).The bruifing of the head dotb plainly dig cover this it, or he,. is Jefus Chrift : for none can bruife the firpent's -head but only God,

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of peace (faith the apolftle) jhall bru fe Ala* under your feetfhortl. Now there was none of the feed of the woman, that was ever God but only Chrift, God-man, bleffed for ever - and therefore it mutt needs be Chriff, and only Chrift, that can bruife this ferpent's head.
(3.) God himfelf in other places of ccripture doth expreffly declare that this feed here promifed is Chrift. Mark but where this promife is repeated to the patriarchs, as when the Lord faid to Abraham, In thy feed _Mall all the nations of the earth be bleffed : and when the Lard faid to David, I mill raiji. up thy feed after thee, wkichlhall be of thy fops, and I willejlablifh his kingdom ; and you may fee it clear that this feed is Chrift, and only Chrift that promife to Abraham the apoftle fo interprets, Now to Mraham and his feed were the promifes made; he faith not, and to feeds ai of many, hut as of one,' and to thy feed, which is Chrift : and that promife to David, the prophet fo interpreti, He flail fit upon the throne ee. David, and Own his 'kingdom to order it, .and to efiablift it.—Who is that ? In the former verfe, his name it Wonderful, Counfeilor, the' mighty God, file everlafting Father, the Prince of peace,
Yet I will not deny, but by way of participaAibn this promife may pertain to the whole body of Chrift: Through him that loved us we are more than conquerors, faith the apoltie. We may cow; Tier fatap, though not in our own flrength ; and fo m a fecondary fenfe, by way of cornmunicatiot) with Chrift, under this feed all the faithful may be contained : 1. Becaufe the head and tnembers are all one body. Both he that fanaifieth, and they who are fanaified are all one. 2. Becaufe the faithful are called the feed of Chrift. When thou (halt make thy foul an offering for fin, he thall fee his feed. 3. Becaufe Satan's overthrow by Chriti our head is diffufed to all the members. In this fenfe many extend this feed to the whole body of

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Chrift ; but primarily and properly it belongs to none but the Lord Jefus Chrift.
6. What is the ferpent's head, and the bruifing of it ? 1. For the ferpent's head, it is the power, rage, reign and kingdom of fatan. It is obferved that in the head of a ferpent lies the ftrengtb, power, and life .of•a ferpent ; fo by a phrafe of fpeech fitted to the condition of this ferpent that was fatan's inftrurnent, God tells the devil of the danger of his head, i. e. of his power and king.. dom. Now this power and kingdom of fatan con-Os more efpecially in fin and death ; for the fling of death is fin, and the power of death is in fatan. V. For the bruiting of this head, it is the overthrowing of fatan's power. He shall bruife thy head,
e. Chrift fhall break thy poweryChrift (hall deftroy fin, and death, and him that bath the power of death, that is -the devil. A fay Chrift (ball do it, though as have faid in a, fecondary fenfe the. faithful fhall do. it.. Chrift overcomes by his own power, and the.faithfql overcome by the povier of Chrift. The ferpent's heat! ie bruifed, (i. e.) the devil, and fin, and death, and bell are overthrown; not only die devil in his perfon‘ hut the works of the devil, which by.the fall he .bad planted in our natures; as, pride, vain-glory, ignorance, luft ; not bnly fatan's• works, but the fruits and effe&s of his works, as death and hell fo that all the faithful may. fang with Paul, .f p death, where is thy fling ? 0 grave, where is. ;hy viaory ? Thanks be to God which gives us the vapory through Jefus Chrift our Lord; . •
7. What is the heel of the feed of the woman, and the bruiting of it ? 1. The heel is the humanity of Chrift.. 2. The bruifing of his heel, is the miferies, mockings, woundings, death and burial of Chrift, all which he endured in his heel, i. e. in his humanity ; or, it extends further, to all the hurts1 reproaches, affiiaions, perfecutions of the faithful by the devil, and his agents.

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3. Amongft *hom was the enmity, of this hoftle War ? We find in the text three hots, and thre4, . battles
. Betwixt fatan and the woman, I will put enmity between thee and the woman : (i. e.) betwixt thee the reducer, and her whom thou haft fedu. ced. This enmity is oppofed to the amity which had been between the woman, and the fer-. pent • not but that enmity muft be betwixt the de- vil and man, as well as betwixt the devil and the woman : but becaufe the woman had more tampered with fatan, and being deceived by fatan, was lirft in the tranfgreflion, therefore the is only named,. I will put enmity between thee and the woman.
2. Betwixt fatan's feed, and the feed of the woman. 1 will put enmity, not only between thee and the woman, but alfo between thy feed and her feed, as if he had laid, This enmity (hall not ceafe with the death of the woman, but it (hall continue to her feed, and her feeds feed, even to the end of the world. We fee to this day how the ferpent and' ferpents feed are warring againft the church ; and a wonder it is confidering the malice of the enemy{ that there is a church upon earth, but only that we have Chrift's promife, The gates of hell /hall not preval again/ it ; and lo I am with you always, even to the end of the world.
3. Betwixt Chrift and the ferpent. This is a bloody conflia on both fides. He flail bruife thy head, and thou (halt bruife his heel. 1. He (hall bruife thy head ; Chritt (hall break thy power. He fights not fo much with the feed, as with the ferpent: if fatan be overthrown, his feed cannot fiend. 2. Thou flail bruift his heel; thou flak atilia him and his, thou limit cart out of thy mouth a flood of perfecutions ; thou fhalt make war with him, and all them which keep the commandments of God, and have the teaimony of Jefus Chrift.
We learn hence 1. That a Saviour was promifed from the beginning of the world. 2. That this Sa.
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'flour fhonld free all his faints from fins death, and bell; the head and the power of the devil. 3. That to this end this Saviour fhould be a Mediator; for God would not grant an immediate pardon, but the promifed feed mutt intervene. 4. That this Mediator.fhould be of the feed of the woman ; that is a man, and yet ftronger than the devil, en,dued with a divine power, and fo he is God. 5,4 That this Man-God flaould, according to his prieftlyoffice, be a facrifice for fin„ the ferpent fhould bruife his heel, he fhould fuffer and die for the people ; and yet according to his kingly office he fhould overcome fatan ; for he fhould bra* hit head, overthrow his. kingdom, and make us more than conquerors. 6.. That this promife of Chrift, and of our }unification is free ; God of mere mercy and free grace, brings= forth this prOmife. There could. be now after the' fall no merit in man ; and even now be promifeth xemiffion of fins and life eternal, in for, and through the Lord jefus Chrift. No queftion but in belief of this promife, the patriarchs and fathers of old/ obtained life, and glory, and immortality. By faith the elders obtained a good report. By faith. Abel obtained witnefs that he was righteous. By faith Enoch was tranflated that he fhould not fee death. By faith Noah became heir of the righteoufnefs of Chrift. And how fhould it but revive its in thefe laft times, to hear that the firft thing . that ever God did after the world was fallen, was this set of mercy, to make a promife of Chrift, and to reconcile loft man to himfelf through the fame jefus Chrift ? Surely he began to do that coon, which be meant to be always doing, even to the. end of the world. Thus far of the promife, as it was maaitetted from Adam to Abraham.

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Of the Covenant of Promife as manifejted
to Abraham.
THE fecond hi:caking ibrth of this gracious covenant, was to Abraham ; and now it thines in a more glorious light than it did before. At &it it was propounded in dark terms ; but in this fecond ma-, nifeftation, we have it laid down in plainer terms:, I will enabling my covenant between me and thee, and thy feed after tkee, in their generation for as everlalling covenant, to be a God to thee, and to thy feed after thee „Sor the right underttanding
this, we than examine thefe particulars.
1. What covenant is ? .-
2. What is the eltablithing of this covenant •
3. Betwixt whom is the covenant to be eltablithed 1
4. For what time is the ettablifbed covenant to endure.
5. What are the privileges of this covenant ?
6. What is the condition of this covenant .
7. Who is the head, both as the undertaker., purchafer, and treafurer, upon whom this covenant is eitabliihed ?
1. What is a covenant ? It is a contra& of mutual peace and good will, obliging parties on botit, hands to the performance of mutal offices. Thus, was the covenant betwixt God and Abraham ; there was a mutual itipulation in it on God's part, to perform his promifes of temporal, fpiritual, and eternal grace ; and on Abraham's part to receive this grace by faith, and to perform due obedience: to God, Hence 'a little nearer, we fay the covenant is a mutual compa& betwixt God and man,' whereby God promifed all good things, efpecially eternal happinefa unto man; and man dotb prowtfe,
P p 2

to walk before God in all acceptable, free, and willing obedience, expe&ing all good from God, and happinefs in God, according to his promife, for the praife and glory of his grace. Others defcribe the covenant of grace thus : The covenant of grace is a free and gracious compact, which God, of his mere mercy, in Jefus Chrift, hath made with Aful man, promifing unto him pardon of fins and eternal happint:19,- if he will but repent of fin, and embrace mercy, • reaching forth by faith unfeigned, and walk before God in willing, faithful, and fin- cere obedience. In this defcription many things are confidered As, 1. That the author of this co-. venant is God ; not as our Creator, but as our merciful God and Father in Chrift Jefus. 2. That the caufe of this covenant is not any worth, or dignity4 or merit in man, but the mete mercy, love, and favour of God. 3. That the foundation of this covenant is Jefus Chrift, in and through whom we are reconciled unto God ; for fence God and man were feparated by fin, no covenant can pafs betwixt them, no teconcifiation can.be expected, nor pardon obtained but in and through a Mediator. 4. That the party covenanted with, is finful man; the fall of our frit parents was the occafion of this covenant ; and God was pleafed to permit the fall, that he might inanifeft the riches of his mercy in man's recovery... 5. That the form of this covenant hands on Gods part in gracious and free promifes' of forgivenefs, holinefs, and happinefs; and 'on man's part in a reltipulation of fuch duties as will Rand with the free grace and mercy of. God in Chrift. 0'. That the ftipulation on man's part required, is repentance for fin, belief in the promifes, and a yield-, ing of fear, reverence, worfhip, and obedience to God according to his word.
2. What is the eflablithing of this covenant ? The Lord had before made a covenant with A&OItanz, Gen. xv. 4, 5. And now doth he not aW. 1ith the former, and make apotber t but ratlief coo,

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firms, and eflablitheth the former. It may bo there was fome doubting in Abraham ; but now God would afinre him infallibly of his will : So he added the teal of circumcifion, Ye flail circumcife the flefh of your forelkin (faith God) and it (hall be a token of the covenant betwixt me and you. But what is circumcifion to the covenant ? Much every way. Circumcifion was not without fhedding of blood, becaufe the covenant was not yet eftablifhed in the blood of the Meffiah: fure there was much In this, however the right of itfeif was nothing; yet as it led the faithful Patriarchs to the blood of Chrift, and as it afrured the purging away of fin by the blood of ChM}, and as it figned the circumcifion of the heart by the fpirit of Chrift, fo it found acceptance with God.
S. Betwixt whom is the covenant to be eflabliihed ? Betwixt me and thee (faith God) and thy feed after thee. Two heads of this covenant are God and Abraham ; on God's part are whole trinity of perfons, the bleffed angels, and all the hofts of heaven ; on Abraham's part are all his feed ; (1. e.) the fpiritual feed of Abraham. Now under the feed, 1. All believing Jews, and 2. All Gentiles are comprehended, All may be called the fpiritual feed of Abraham, that walk in the Reps of the faith of Abraham ; and indeed thus runs the promife : In thee jhall all the families of the earth be bleiRd, Gen. xii. 3. And in thee ,/hail all nations of the earth be bided, Gen. xviii. 18. Chriftians ! !tere isyour happinefs ; the covenant was not written for Abraham's fake-alone, but for us alfo, If we belieie on him that raifed up Jefus our Lord from the dead. You may think all this while we are, only difcovering the privileges of Abraham, Ifaac; and Jacob, and of the Jews ; no, bleffed be God ! Heaven is no freer to a Jew, than to a Gen.; tile, There is neither Jew nor Greek, there is neithe bond nor free, male nor female. But if ye be

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ChrilI's, then are ye Abraham's feed, and heirs according to the promife.
4. For what time is the eftablithed covenant to endure.? It is not for a few days, or months, or years, but for ever and ever ; it is an everlailing covenant and indeed the word eftablithed, founds this way, I will eltablith.my covenant, I will have it Rand and continue for ever.
What are the privileges of the covenant ? I an. Ewer, as they are great things, and great bleffings which our great God, promifeth, fo they are very inshy and numerous. The covenant is full of blefings ; it is a rich llore•houfe, repknifhed with all manner of .bletfings ; it is not dry, nor barren, but like the fat olive or, fruitful vine ; it is a well of falvation, a fOuntain of good things, a treafure full of goods or unfearchabk riches, which can never be emptied. Hence it is that our narrow capacities can never apprehend .the infinite grace that this covenant contains; yet as we may fee things darkly in a map, Co let us endeavoUr as we are able to view them in fame map : that by the little we fee, we may be raifed up to the confideration of things not Peen, which (hall be revealed in due time. • •
The privileges of the covenant are folded up in the promifes of it : (very promife contains a privilege, but the time of unfolding every promife is not yet cone. Then only (hall all the promifes of all forts be unfolded, when the hdavens as a vefture 'hall be folded up. I (hall for • the prefent confine myfelf to thok promifes and privileges, which were manifefled to Abraham. And they were
1. Of things temporal. Thus we read God promifeth Abraham, I will make of thee a great nation, and I will bkfs -thee and make thy name great, and ihoufialt be a blejing ; and. I will blefs them.that b4fs thee, and curie him that cuVeth-thei., and unto thy feed will I gwe this Land.—Bylnyfqf have I (worn, faith the Lord, that in bleling I wilt 61els thee, and in multiplying I will multiply thy feed at

( SOS ) .
the fears of the heaven, and as the fond upon the fret jhore, and thy feed flail poffeji tlw gate of his enemies.
1. 1 will make of thee a great nation. It teemed a thing incredible, becaufe Abraham NV ZS old, and Sarah was barren and old ; yet for all this God is all-futficient ; Abraham than have his defire, he than be a father, not only of a few children, but of a numerous nation, yea of many nations.
2. 1 will bids thee, faith. God : And this bleffing had relation to his wealth. Abraham was very rich in cattle, in fiver and in gold. No qualm thole riches came from this bleffing. Tke bleffing of the Lord it inaketh rich.
S. lwill make thy name great, faith God. No. monarch was ever lb. famous in conquering nations, as Abraham for his faith and obedience, God bath magnified his name arnongft the Hebrews, who for thefe three 'thoufaad years and upwards have acknowledged none (except Mores) greater than Abraham : And God hath fo magnified his name amongft chriftians, that all believers look upon it as a glory to be called children of Abraham.
4. Unto thy feed I witl give this land, faith God, as an everlaking pofejion, Gen. xvii. 8.. The anfwer is, that the word tranflated everlafting, cloth not ever fignify that which &all have no end, but an age, a term, or continuance ; as it was faid of Samuel, Ileftall appear before tee Lord, and there' abide forever, i. e. as long as he lived. And the defolations of the captivity were called perpetual. defidations, i, e. long defelations$ eves for feventy years.
2. Of things fpiritual, thus we read,. " Far not Abrabam, I am thy fhield, and thy eaaeeding great reward ; I am God all-tuffezient or omnipotent, the Almighty God, and 1 will.be a God unto thee, and to thy feed after thee :" O.1 what precious promiles are thefe !—i. L am thy ihield, to keep thee from all evil, .fueh &Afield that as creatnre,can, pry﷓

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through, fuch a fhield as (hall cover thee ttbout..-4, " I am thy exceeding great reward : I am the Al' mighty God : I will be a God unto thee." This is the very foul of the covenant, and of all the promifes of God. All I am is thine, myfelf, my goods, my grace, my glory, whatfoever is in me, all that I have, and all my attributes are thine. My power, ' my wifdom, my goodnefs, my riches, whatfoever is mine in the whole world, I will give it thee for thy. portion. I and all that I have are thine, for thy ufe.—Chriftians 1 was not this an exceeding great reward ? Who can underitand the height, and depth, and length, and breadth of this reward ?Surely happy is the people that is in fuch a cafe yea, happy is that people whole God is the Lord.
6. What is the condition of this covenant ? I an-. fwer, the condition of the covenant of grace is faith and only faith ; to this purpofe it was faid of Abraham, "he believed in the Lord, and he counted it to him for righteoufnefs." And that ael of faith, whereby Abraham believed that he fhould have
fon, and that his children fhould poffefs the land of Canaan, was a shadow, a pledge of that main ac . of faith, whereby he believed the promifed feed, iri whom himfelf and all the nations of the earth fhould be bleffed. But let this be remembered, that Abraham did not only believe the temporal promifes, but every promife; " as I will be thy fhield, and thy exceeding great reward: Now who is our fhield but Chrift ?" And who is our reward but Chrift ? Efpecially he believed the promife of the feed ; and who is the head of the feed but Chrift ?—Yea, he believed in that promifed feed, in whom all the nations of •the earth should be bleffed and who was that but Chrift ?—Your Father Abraham (faith Chrift) rejoiceth to fee my day, and he faw it, and was glad. He faw it ? How could he fee it ? Thou art not yet fifty •years old, faid the Jews) and haft thou feen Abraham ? Or could Abraham fee thee, or thy day ?--.-Yes, even then he faw it when he be-.

( 30:3, )
sieved in Chrift, He could fee it no other ways bit by faith ; and therefore no quellion he believed' • in Quilt, and that was counted to him for righteoufnefs.•
7. Who is the head both as undertaker, and purchafer, and treafurer upon whom this covenant ' is eftablifbed anfwer, Chrilt : All the proniifes
of God in him are yea and amen, unto the glory of God by us. This was darkly fet forth in the first manifeftation of the covenant to Adam, but in this fecond, 'it is fully expreffed and often repeated ; thus Gen. xii. 3. " In thee shall all the families . of the earth be •blelfed ; and Gen. xviii. 18. All the nations of the earth shall be bleffed in Abraham, and Gen. xxii. 18. In 'thy feed qui! all tiA nations of the earth be bleffed." In comparing there texts we have a clear underflanding thereof; In thee; in Abraham, (hall all the families and nations of the earth be bleffed; but left Abraham him- • fell thould be thought author of this'universal bier-ling, therefore is the explication, in thee, i. e.
thy feed ; which faith the Apoille exprefily, is jefus Chrift.
• T,t;:us far of the covenant of promife as it was manifefted'from Abraham to Mofes.
slrCT. IV.
Of, the Coven*, qf Promife as martifefied to
X HE next breaking forth of this gracious covenant was to'Mofes. The revenging juftice of God baa now feized on mankind for many generations, fo that now it was high time for God in the miclit of wrath to remember mercy, and tp break out into a clearer expref5on of the promife. .To this purpbfe
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a'06) .
the Lord calls up Mofes to mount Sinai, , and there of his infinite loveand undeferved mercy he makes, and renews. his covenant with him and the children -of Mae]. " I am the Lord thy God, which brought thee out of the land of Egypt, out of the houfe.of bondage': Thou (halt. have no other Gods before me..
For the right underftanding of this, we Mall examine.thefe particulars :
1. Whether the law was.- delivered in a cove. pant.way ? . .
2, In .what fenfe is the law .a. covenant of grace ?
3. .How may it appear that the law in any fenfe is a covenant of grace ?
4., Why. fhould God in the law deal with us in a covenant-way, rather than a mere abfolute fupreme•way . •
5. What are the good things promifed in this expreflion of the covenant ?
.6; What is the coAdition of this covenant on our part ? •
7 Wig? Was. the- Mediator of ,this covenant ?
8. What of chriff.,. and his de-ath, do we find, in this manifeftation of the covenant ?
For the firft. Whether the Law was delivered in a covenant-way ?—It is affirmed on thefe grounds.
1. In that it hath the name of a covenant.-2. In that it bath the real properties of a covenant.-1. The name of a covenant as it appears in thefe texts. ".And the -Lot* faid unto 'Moles, write thefe words ; for after .the -tenor of thefe words, I have made a covenant with thee, and with Ifrael. And he wrote upon the tables the words of the covenant, the ten commandments.—And he declared unto you his •covenant, which he commanded you to perform; even the ten commandments, and he wrote them upon two tables. of . gone."
2.- The laW bath the reAl Properties'cif a cov,p1

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nant, which are the mutual confent and flipulatioti on both fides. YoU may fee a full relation of this in Exod. xxiv. 3, 4, 5, 6, 7, 8. " And Macs came and told al) the word's of the Lord, and all the judgments : And all the people anfwered with one voice, all the words which the Lord had, Paid will we do. And Mofes wrote all the words of the Lord, and rote up early in the morning,—and he took the book of the covenant, and read in the audience of the people, and they Paid, All that the Lord hath Paid will we do, and be obedient. And Mofes took the blood, and fprinkled it on the people, and Paid, Behold the blood of the covenant, which the Lord hath made with you concerning all thefe words." In the words you may obferve thefe properties of a covenant ;-1. That God on his part expreffeth his confent and willingnefs to be their God.--2. That the people on their part give their full confent and ready willingnefs to be his fervants.
2. In what fenfe is the law a covenant of grace? I anfwer, the law may be confidered in feveral fenfes ; as, 1. Sometimes it fignifies largely any heavenly doEtrine, whether it be promife or precept, and in this fenfe the Apoille tells us of the law of works, and of the law of faith.-2. Sometimes it fignifies any part of the old teftament in which fenfe Jefus,anfwered the Jews, Is it not written in your Law, I laid ye are God's ?-3. Sometimes it fignifies the whole (Economy, andeculiar difpen- fation of God's worlhip unto the J ews, in which fenfe it is faid to continue until John, The law and the prophets were until John.-4. Sometimes it is taken for fome aIs of the law only, Againft fuck there is no Law.-5. 'Sometimes it is taken only for the ceremonial law. The law having a fhadow of good things to come.-6. Sometimes it is taken for that part of the moral law, which is merely preceptive, without any promife at Sometimes it is taken for the whole moralllaw, with the

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preface and 'promifes added to it ; and. in this Tait renfe we take it, when we' fay kis' a covenant of grace
$. How May it'apPear that the laW in this fenfe is a .Coienant of grace ?--LIt 'appears, 1. By that .contraa betwixt God and Ifrael before the promuigatio'n of the law. If ye will obey 'my voice indeed, and keep my covenant, Men ye (hall be a peculiar &Wire unto me above all people, for all .the earth is mine, and ye (hall be unto me a kingdom-of priells; 'and an holy nation. Whereunto the. prophetlere﷓
hath reference, raying, Obey my Voice,- and do 'according to all which I command you, ft flail you be my people, and I will be, your God. Both thefe Tcriptures fpeak of the moral law; or ten commandments, containing' the preface and promifes ; 'and show thould that liW be any other but 'a covenant of grace, which runs in this tenor, I will te your God, and yOu thin '
be my people -my peculiar treafure ; a kingdom of priefts, an, holy nation, 'if .you will hear and obey my commandments. Surely .thefe privileges could never, have been obtained by a covenant of works. What ? To be a kingddm Of priefts, an bob, nation, a peculiar treafiire to•the Lord LWhat ? To be beloved of God as a defirable treafure (for fo it is in the 'original) which a king deliyers not into the hands of any of his officers, but keepeth it to himfelt ? This cannot 'hed works : no, no, there are privileges voichfafed of mere grace in Jefus Chrift; and therefore Peter 'applies this very promife to the' people of God ,under the gofpel, 1 Pet. ii. 9.
2. It appears by that contraa betwixt God and 'fracl in the promulgation of the law ; then it was that God proclaimed himfelf to be the God of Ifrael, raying, I am the Lord thy God, which brought thee out of the land of Egypt, out of the houfe of bondage. .This is a preface to the whole law, prefixed' as a reafon to perfuade obedience to every cdmmandmeat. But all acknowledge. that it is a free co﷓

'venint, which promifeth pardon of fin, and thin& .eth faith in the Meiliah. When • God faith Yo Mad, I am the Lord thy God which brought thee out of the land of Egypt, iclOth he 'not propour4 himfelf as theirKing, judge, Sav and Redeeniei; ,yea, and fpiritual Redeemer, froM their bondage df fin .acid ratan,- whereof that temporal 'deliverance from Egypt vias a type.?
4. Why (honk! God in the law:deal:with us in
covenant-Way :rather than in a mere 'abfolute fupreme way ? I anfwer, 1. In relpea of God : it Was his pleafure in giving* the law hot only to Mani-felt his wifdom, and 'power, and fovereignty, 'bat his faithfulnefs, and truth, and love, and the glory 'of his grace. 'If hi had given the precept without any promife, he might fully have difcciveted his .fupreme power, but his dear love and faithfulhefs could not been known. 'Now therefore let the world take notice of his fingular love and faithfulnefs ; as Moles faid Ifrael, Becaufe the Lord loved you, and becaufe he would keep the oatli Which .he ' had 'worn unto your fathers,' hath the Lord brought you out with a mighty hand, and redeemed you out of the hands of bondmen, from the hand of i.Pharaoh,. king of Egypt. 'Know therefore that the .Lord thy ' God lie is God, the'faitliful God, which keepeth covenant and'mercy with them that love him, and keep his commandments to a thoufand genera= lions.
(2.) In refpea of Us, God 'would rather deal with us in a covenant way, than in a•mere abfolntelupreme way, upon thefe grounds:—I. That he might bind us the falter to himfelf. A covenant binds on both parts. The Lotd doth not bind himfelf to us,. and leave us free no, I will bring you (faith God) into the bond of the covenant. You may fay, a command binds as well as a covenant. It is true; but a covenant doth, as it were, twill the cords.df the law, and double the precept upon the foul, When it is only a:precept, then God alone

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wands it, but when I have made a promife to it, then I command it and bind it upon myfelf.
(3.) That our obedience might be more willing and free. An abfolute law might feem to extort obedience, but a covenant and agreement makes it clearly to appear more free and willing. This is the nature of the covenant of grace : Firft, God promifeth mercy, to be our exceeding great re-. ward ; and then we promife obedience, to be his free, willing people ; and thus we become God's, not only by a property founded in his fovereign power and love, but by a property growing out of our own voluntary confents. We are not only his people, but his willing people.
(4.) That our confolations might be fironger ; that in all our difficulties and dittreffes we might ever have recourfe to the faithfulnefs and love of God. This indeed was the prime end why God delivered his law in way of a covenant, that he .might endear himfelf to us, and fo draw us to him with cords of love. Had God fo pleafed, he might have required all obedience from us, and when he had done all, be might have reduced us - into nothing, or at leaft not have given us heaven for an inheritance, or himfelf for a portion ; but his love is fuch, that he will not only command but he will covenant, that he might further exprefs and communicate his love. How then should this encourage us to go to God in all diftreffes ?-0h! what thankful loving thoughts should we have of God that would thus infinitely condefcend to covenant with vs 1
4. What are the good things promifed in this expreffion of the covenant ? Not to reckon up the temporal promifes, the great mercies of God are expreffed in thefe terms, " I am the Lord thy God, which brought thee out of the land of Egypt, out of the houfe of bondage." This is the great promife of the covenant, it is as great as God himfelf. That we may better fee it'and know it, I thall take

it in pieces. The gold is fo pure, that it is pity the
leaft filing fhould be loft. Here God defcribes
himfell by thefe notes By his only eternal and
perfea effence, I am the Lord 2. By the plurality
of perfons in that one efTence, I am the Lord God, Jehovah Elohim 3. By the propriety his people have in Jehovah Elohim, I am the Lord thy God. A. By the fruit of that . propriety in reference to Ifrael, Which brought thee out of the land of Egypt, out of the houfe of bondage.
(i.) I am Jehovah. This name denotes both his being, and his performance of his promife. Thus he was not known to the patriarchs : They only were fuftained by faith in God's almighty power, without receiving the thing promifed ; but when the Ifraelites came to receive the promife, and to have full knowledge and experience of his power and goodnefs, then they knew the efficacy of his name Jehovah.
(2.) I am Jehovah Elohim. This . denotes the' plurality of perfons. God in delivering of the law, doth not only thew his being, but the manner of his being ; or the trinity of perfons in the unity a Offence. The word fignifies thong, potent, mighty; or if we exprefs it plurally, it fignifies the almighties, or the almighty powers. Hence the fcriptures: apply the general name, God, to the perfons (eve-rally, the Father is God, Heb. i. 1, 2. The Son is God) Aas xx. 28. And the Holy Ghoft is God, Ails v. 3,. 4.
(3.) I am the Lord thy God. Herein is the pro.: priety, and indeed here• is the. mercy that God (peaks thus to every faithful foul, I am thy God. By this, appropriation God gives us a right in him, yea, a poffethon of him. 1. A right in him : As the woman may fay of him to whom the is married, this man is my hutband, fo may every faithful foul (ay of the Lord, he is my God. 2. A poffethon of him : God doth not only thew himfelf unto us, but lie doth communicate laimielf unto us in his holt.?

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nefs, mercy, truth, grace and goodnefs ; hence it. is. raid, 'We harefellow/hip with. the Father and With. his Son Jefus Chril. Herein God gives himfelf to. be wholly ours; cdnfider God effentially, or perfonally. Confider Jehovah Elohim, anis ours. God in, his effence,. and-glorious. attributes communi- ates,himfelfto us for good, and God perfonallY, confidered, as Father, Son and Holy Gho(•, they all enter into covenant witkus.
(1.) The Father enters into covenant with us. He promifeth to be a Father to us r Hence faith the Lord, .../frael is my Son, my Firjt-born.
· (.2:) The Son is in covenant with us, and (peaks to us in thiS language, Thou, art mine; have redeemed thee, I haze called thee by thy name, and,. therefore thou art mine. This is Chritt's co-' tenant vvith.us ; He brings, us back to his Father, ftorn,whofe prefence we 'ere bani(hed, and lets, us' before his 'face for ever.- He proniifeth to reftore us.to the adoption of foes; nd not only to the title, but to the inheritance of ftins,,ihat vde might be where.he is.
(3.). The Holy. Moil makes a. Covenant with us. By one offering he hash • perfected for ever=' them rhat are faniefiadi whereof the Holy Ghoft alfo is a witnefs. 1 This is the covenant that I will make with them, pyt my law into their hearts, and
their , minds I write them,. I knowthe Fa- theris implied, in this, yet here is the proper work of the Holy Ghoit. What the atherbath purpofed, and the Son bath purchacedfor us, that the 'Holy Gho,fI effeEts in us: He'applies the blood of aria
for the.reiniiiign He writes the law in. our
hearts :. .comforts us.. in our fadnefs He fup-
ports us in ourfaintipgi and guidesus in our wanderings. Now in that he effects theft things for us„, and Uzi qur behalf, he is faid to make a covenant with us. Thus Elohim, God perfonally confidered, rather, Son; and Ghoft, 'are in covenan( with Us.
" •

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(4.) Let us fee the fruit of this in reference tel Ifrael: which brought thee outof the land of Egypt, out of the houfe of bondage. This. was God's pro, rnife long before to Abraham, Know of a furety; that thy feed,/hall be a ;granger in a land that is not theirs, and /hall !eve them, and they hall. of them four hundred years : And alfb that nation whom they (hall ferve will I judge : And qfterwards they fhall come out with great fubjiance. See here Ifrael mutt be ftrangers in the Land of Egypt, and .ferve the Egyptians four hundred years • but then het will bring them- out of the land of Egypt,. and out of their fetvile bondage. Why this .argues that God is Jehovah. Notv he-has perforined•what hd had foretold, and this argues that Gad in Chrift is our Redeemer : for What was this redemptionStoits Egypt, but a type of our. freedom from fin,. death and hell? 4 . 6. What is the condition of this'covenarit amour part ? The condition of this covenant is faith inf Jefus, which is implied in the protnife, I Will be thy God,- or, I am the Lord thy God: and corm, mended in the precept buil,' upon it,' thou thalt have me to be thy God, It5r thou (halt have no -other Gods before me. But where is faith in Jefus. Chriil mentioned either in promife or precept ? I anfweri if it be not expreffed, it is very plainly intended God is not the God of Ifrael but. in and through the Mediator :neither can Ifrael take God to be their God but by faith in the 1Vieffiah. But to go fuither; what Is the meaning of this &ft commandment izs the affirmative part, but to have one God.in Chrift to be our God by faith ? It is true, there is notnen-i tion. made of. Chrift; or faith, but that is nothing. There -is no mention of love, and yet oar Saviour difcovers it there ; when the • lawyer tempted Chrift, Moller, which is the great dommandment in; the law ? You know Chrift's anfwer, Thou 'halt love the Lord thy God with all thy heart, with all thy: foul, and with all thy mind, Oasis Wirt and great
7 R r

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t'mnrnandment, Matt. xxii. 36, 37, 38. Now as. ur Saviour difcovers love there, fo in like manner is faith and Chritt then the 'neceffary confequents.
But you may objea, -What fay we to obedience ? Is not that rather the condition of this covenant in the law ? The law is confidered either more Maly, as it is a rule of righteoufnefs, fetting forth life upon no other terms but perfeel obedience, or more largely, as that whole doEtrine delivered on mount Sinai, with the preface and promifes adjoined : in the former fenfe it is a covenant of works, but in the latter.it is a covenant of grace.—And yet I dare not fay, that as the law is a covenant of grace, it doth exclude obedience. In fome fort obedience as well as . faith may be faid to be a condition of the covenant of grace. I shall give you my thoughts inshis diftina.ion : obedience .to all God's commands is either confidered as a caufe of life,. or as a qualification. In the former fenfe it cannot be a condition of the covenant'of grace, but in the Latter, it may If by condition we underitand whatfoever is required on our part, as precedent, concomitant, or fubfequent to the covenant of grace,. repentance, faith and obedience are all conditions : but if by condition we underhand whatfoever is required on our part as the caufe of the good pro-mired, though only inftrumental, why then faith is the only condition. Faith and obedience are op-pored in the matter of juftification and falvation, not that they cannot hand together (for they are infeparably united ;) but becaufe they cannot meet together in one court, as the caufe of juftification or falvation.- Now when we fpeak of the condition of the covenant of grace, we intend filch a condition, as is among the number of true caufes. Indeed in the covenant of works, obedience is required as the caufe of life ; but in the covenant of grace, though obedience muff accompany faith, yet • only faith is the caufe of life contained in the covenant.
7.. Of this covenant, Mofes was a typical, but

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Chrift the fpiritual 'Mediator. There is a great deal of. difference betwixt Moles and Chrift
. 1. MofeS only received the law, and delivered it to the people ; but Chrift or true Mofes fulfilled it. 2. Moles broke the tables, to thew how we in our nature had broken the law ; but. Chrift our true Mores repairs it. 3. Mofes had the law only writ in tables of flone ' • but Chrift writes it in the tables' of our hearts. 4. Moles was mere man; but Chrift. is God, as well as man. 5. Mofes was only a ler-, vant in God's houfe; but Chrift is a fon; yea,. Chrift is Lord of his own houfe, the Church. 6. Mofes's meditation was of this ufe, to thew what, was the true manner of worthipping GOD ; but he did not infpire power to follow it, he could not reconcile men to GOD as of himfelf ; and therefore it appeared that there was need of another reconciler, viz. the Lord Jefus Chrift.
8. What do we find of Chrift, and of his death, in this manifeftation of the covenant ? l anfwer, 1. In delivering the law, we find fomething of, Chrift. Some of the learned are of opinion, that Chrift the Son of God did, in the thape of a man, deliver the law.
(2.) In the law itfelf, as it is a covenant of grace, we find fomething of Chrift: In the prefce he pro. claims himfelf to be our God; and in the firft commandment we are bound to take this God to be our, God: and in the fecond, he gives us a double motive to obey; For I the Lord thy God am a jealous God, 1 thew mercy unto thoufands of them that love me and keep my commandments. And in the fifth commandment he gives a promife of long life in Canaan, which is either to be looked at as a type of heaven) or literally, for a profperous condition here on earth ; but howfoever it is by virtue of the cove• nant, and as a teftimony of God's love : Now all thefe promifes are made in Chrift. God is not our God but in and through Jefus Chrift. God will not hew mercy unto tboufands, nor unto one of all

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the thodands of his faints, but as they are in Jefus Chrift. God will not give us long life here, or eternity hereafter, but in, for, and through the Lord Jefus Chrift. What if Mofes writ not down the word Chrift, yet certainly Mofes writ of Chrift ; his words imply Chrift, as Chrift hitnfelf told the Jews, Had ye believed Mofes, ye would have believed Me ; for Mofes wrote of Me. Surely Chrift was, if not 'the only fubje&, yet the only fcope of all the writings of Mofes; and therefore in the law itfelf you fee we find fomething of Chrift. •
(3.) In the•expolition of the Law, as Mofes gives it here and there, we find fomething of Chrift. Yea, if we obferve it, Motes brought fomething more to the expreffion of Chrift, and of the covenant. of pace, than ever was before. in the HI promife rt was revealed that Chrift should be the feed of the woman :. iii. the fecond manifeftation of the promife, it was revealed that Chritt fhould be of the feed of Abraham ; but in' Mofes's writings, and Mofes's time, we learn more expreflly that Chrift was to be incarnate, and to have his converfation amongft men. The promife runs thus ; And I will dwell among the children of Ifrael, and will be their God, and they /hall know that I am the Lord their God, that brought them forth out of the land of Egypt; that I may dwell among jt them ; I am the Lord their God. Again, Mofes writing of Chrift, The Lord thy God (faith be) will wife up unto thee a prophet from the midi! of thee, of thy brethren like unto me, unto him /hall ye hearken. Was not this a plain expreflion : Peter, in his fermon to the Jews, preached Jefus Chrift ; awl he tells the Jews, that this Jefus Chrift was preached unto them before. When before? Even in Mofes's time ; and for proof he cites this very text, For Wes truly Paid unto the fathers, a prophet 'hall the Lord'your God rage p unto you, of your brethren, like unto me,. him Auld ye hear in all things, whatIoever he /hall/ay unto

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(4.) In the confirmation of the law we find fotmething of Chrift. It was confirmed by feals and facrifices. What were all thefe but a type of Chrift? In the former expreffion of the covenant we found the Peal' of circumcifion, but now it pleafed God to add unto the former another feal for confirmation of their faith, namely, the,paffover : And was not this a type of Chrift, the immaculate Lamb of God, Which taketh away the fins of the world? Again, in this manifeftation, Mofes brought in the priefthood as a fettled ordinance to offer facrifices for the people : And was no•this a type of Chrift, our true and unchangeable High Prieft ? No queftion the death and refurreQion of Chrift, the priefthood and kingdom of Chrift, were prefigured by the facrifices, the brazen ferpent, the priesthood of Aaron, and the kingdom of Ifrael. • And I cannot but think that the godly, fpiritual Jews underftood this very well ; and that tfiefe,did not refit in facrifices or faeraments but that by faith they did really enjoy •Chrift in them.
(5.) In the intention of God's giving the law we find fomething of Chrift. The very end of God in promulging the law, was, that upon the fenfe of our impoflibility to keep it, and of our danger to break it, we fhould defire earneftly, and Peek out diligently for Jefus Chrift. To this purpofe faith the A,pottle, The law is our fchoolmajler to bring Us to Chr, that we might be jujlifled by faith. A fchoolmatter, you know, doth not only correct, but alfo teach : So the law doth not only curfe if the work be not done, but it fhews where power and help is to be had, that is; from the Lord Jefus Chrift. If this be ft:01°w much to blame are the,.-, that under pretence of free grace and Chrift, cry down the law ? Rather let us c$v'it up, and this Is the way to fet up free grace and Chrift. Surely, he that difcovers his defects by the perfea rule of the law, and whole foul is humbled becaute of thole defAts, mull needs prize Chrift, defire Chriff, ad﷓

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Trance Chria in his thoughts above all the men in the world.
And thus far of the covenant of promife, as it was manifefted from Mofes to David.
Of the Covenant of Promile, as muinifefied to
HE next breaking forth of thisgracious covenant was to David ; and in this manifeftation, appears yet more of Chritt. The expreffion of it is chiefly in thefe words, Although my houfe be not fo with God, yet he bath made with me an everlafting covenant, ordered in all things and Pure.
For the right underftanding of this, we Mall examine thefe particulars.—
1. Who is the author of this covenant ?
2. To whom is the covenant made ?
S. What is this, that the covenant is Paid to be made.
4. How is the covenant ordered ?
5. Wherein is the covenant fure ?
6. Whether is thrift more clearly manifefted in this breaking forth of the covenant, than in any of the former ?
1. Who is the author of. this covenant ? David fags, he bath made it : He (i. e.) God • the rock of lfrael, the everlaaing rock ; The rock of their falvation, Plat. viii, 2. The rock of their refuge, Pfal, xciv. 22. . Their rock and their redeemer, Pfal. xix. 14. The pfalmift is frequent in this flute, to thew that God is the mighty, ftable, and immutable defence of all the faithful, who fly unto him, and will truft in him. He is fuch a ruck as will not

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fail his creatures. Man is unflable, but he is God, and not man, who is the Author of this covenant.
2. To whom is the covenant made ? Why, faith David, He bath made with me an everlafting covenant; (i. e.) either with Chrift the antitype, or elfe with David himfelf, the type of Chrift. Some are wholly for a covenant betwixt God and Chrift, and they deny any fuch thing as a covenant betwixt God and man ; but are not the teflimonies exprefs? Take heed to yourfelves, left you forget the covenant which the Lord hath made with you. And, . I will make a new, covenant with the houfe of Ifrael and with the houfe of Judah. Oh I take heed of fuch do&rines as tend unto licentioufnefs ; The covenant God makes with us binds us falter to God, and if there be no covenant betwixt God and us, it opens a gap to the loofenefs of our fpirits ; for how Mould we he charged with unfaithfulnefs unto God, if we have not all entered into a covenant with God ?
S. What is this that the covenant is faid to be made ? This exhibits *to us the freenefs of God's entering into covenant with us. When God makes a covenant, then he gives grace unto all that he takes into covenant with him. The Lord fet his love upon you (faith Mofes to Ifrael) to take you into covenant with him, not becaufe ye were more in number than other people, but becaufe he loved you, and chofe your fathers.
4. How is the covenant faid to be ordered ? The word ordered fets out to us a marthalling,: and fit laying of things together, in oppofition to diforder and confufion. As we fee in an army every one is fet in rank and file; fo every thing in this covenant is fo ranked, difpofed, and ordered, that it Rands at belt advantage to receive and repel the enemy.
(I.) It is well ordered in refpea of the root out of which it grew. This was the infinite wifdom and mercy of God. 1. It was founded in wifdom. The covenant of grace was a refult of council; it

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was no'rafh aa, but •deliberate a& with infinite wifdom. God being the Soverign of all his creatures, and feeing mankind in a perifhing condition, determined within himfelf deliberately to make fuck a covenant of peace. 2, It was founded in mercy, (i. e.) in the goodnefs of God sowing out to one in mifery.
(2.) It is well ordered in refpe& of the method. Firft, God begins, then we come on: Firft, God on his part,gives gracerand then we, on our parts, a& faith and obedience. God bath, ever the fiat work ; &s, fail, I will,be your God, and then ye fall be my people firft, [will take army the fiony heart, and give an heart of fie," and then you flail loath your-flues for your, iniquities and for your abominations firft, I will fprinkle water upon you, and then ye flail be clean from all your; filthineft : firft, I will put my fpirit into you, and caufe you to walk in my jtatutes, and thonyefiati keep my fudgmetas and do them : firft, I will pour out tny fpirit of grace and fupplicatian npon you, and then you fkull mourn as a man mourning for his only fon : firft, I will do all and then ye &all do forriething. A troubled fpirit is apt to dry out, Alai! Lean do nothing.: I can as well difiblve a rock, as make my heart of (tone• a heart of RAI S Mark how the covenant ftands well ordered like an army : I will,do all, faith God, and then thou (halt do fotnething : I will firengthen and quicken you, and then ye ihal•ferve me; faith the. Lord.
(3.) It is well ordered.in refpeet of the end and, aim, to which all the parts of the covenant are referred. The end of the covenant is the praife of the glory of his grace : The parts of the covenant are the promife and the flipulation I. the promifes either principal, and that is. God and Chrift ; or fecondary, and that is juftification, fanctification, and glorification : and the ftipulation on, our parts are faith and obedience ; we mutt believe in him that juftifies the ungodly, and walk before

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him in all well•pleating. Obferve now the main defign of the covenant, and fee but bow all the &earns run towards that ocean : God gives himfelf to the praife of the glory of his grace. God gives Chrin to the praife of the glory of his grace. God gives pardon, fanelification, and falvation, to the praife of the glory of his grace ; and we believe, we obey, to the praife of the glory of his grace ; and good reafon, for all is of grace, and therefore all mutt tend to the praife of the glory of his grace. It is of grace that God bath given himfelf, Chrift, pardon, fanaification, and falvation to any foul. It is of grace that we believe ; by grace ye are Paved through faith, not of yourfelves, it is the gift of God. Oh ! the fweet and comely order of his covenant I All is of grace, and all tends to the praife of the glory of his grace, and therefore it is called the covenant of grace. Many a foul is forced to cry, I cannot believe; I may as well reach heaven with a finger, as lay hold on Chrift by the hand of faith ; but mark how the covenant Rands, like a well, marfhalled army, to repel this doubt 3 If thou calla not believe, God will enable thee to believe. , To you it is given to believe. God will' not only promife good things, but helps us by his Spirit to perform the conditions. He works our hearts to believe in God, and to believe in Chrift, All is of grace, that all may tend to the praife of the glory of his grace.
5. Wherein is the covenant fure ? I anfwer, it is fure in the performance and accomplifhment of it, Hence the promifes of the covenant are called the fure mercies of David ; net becaufe they are fure unto David alone, but becaufe they are fure unto all the feed of David, that are in covenant with God, as David was. The promifes of God's co-' venant are not yea-and nay, various and uncertain, but they are yea and amen, fure to be fulfilled. Hence the nobility of God's covenant is compared to the fiannefs and immoveablenefs of the mighty
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mountains ; nay, " Mountains may depart, and the hills be removed by a miracle, but my kindnefs than not depart from thee, neither (hall the covenant of my peace be removed, faith the Lord, that bath mercy on thee." Sooner shall the rocks be removed, the fire ceafe to burn, the fun be turned into darknefs, and the very heavens be confounded with the earth, than the promife of God shall fail.
6. Chrift is more clearly manifefted in this breaking forth of the covenant, that in any of the former. For here we fee,
(1.) That he was God, and man, in one perfon ; David's Son, and yet David's Lord. The Lordfaid unto my Lord; fit thou on my right-hand, until I make thine enemies thy footItool.
(2.) That he fuffered for us: and in his fufferings how many particulars are difcovered ? As, firff, his cry, My God ! My God ! why haft thoufoljeken me ? Secondly, the jewslaunts, He &lifted me the Lord, that he would deliver him ; let him deliver him if lie delight in him. Thirdly, the very manner of his death. They pierced my hands mid my feet. I may tell all.my bones ; they look and flare upon me; they part my garments among then, and call lots upon my vcilure.
(3.) That he refe again for us. Thou wilt not leave my foul in hell, neither wilt thou fuffer'thine Holy One to fee corruption.
(4.) That he afcended up into heaven ; Thou haft afcended up on high, thou haft led captivity captive, Thou haft received gifts for men.
(5.) That he muft be King over us, and over enemies. The Lordfaid unto my Lord, Sit thou at my right-hand, until I make thine enemies thy foot. /tool. The Lord Jhall fend the rod of thy ftrength out of Zion ; rule thou in the mid) of thine enemies.
(6.) That he muft be Prieft, as well as King ; and Sacrifice as well as Prieft. The Lord hath fivorn, and will not repent : thou art a .priejt fbr even after the order of Melchifedech.—Thou love"

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rightemilliefs, and hatejl wickednefs; therefore God thy God, hath anointed thee with the oil of gladnefs above thy fellows : (i. e. above all chriftians who are thy fellows, conforts, and partners in the anointing :) facrifice and burnt offering thou wouldtfl not have ; but mine ear haft thou bored ;. burnt-offering and fin-offering haft thou not required. Then „Aid
lo, I come : in the volume of the book it is written of me, that I fhould do thy will, 0 God. Mine ears haft thou bored, or digged open. The feptuagint, to make the fenfe plainer, fay, But a body hall thou fitted me, or prepared for me : meaning that his body was ordained and fitted to be a facrifice for the fins of the world, when other legit] facrifices were received as unprofitable : See how clearly Chrift is revealed. It never was thus before.
And thus far of the covenant of promife, as it was manifefted from David till the captivity.
Of the Covenant of Promife, as manifejied to Ifrael about the time of the Captivity.
THE great breaking forth of this gracious cove﷓
nant was to Ifrael about the time of their captivity.
Ity reafon of that captivity of Babylon, Ifrael was
almoft clean deftroyed ; and therefore, then it was
high time, that the Lord should appear like a fun
after a stormy rain, and give them fome clearer
light of Chrift. He doth fo, efpecially in thefe
words: " Behold 1 the days come, faith the Lord,
that .I will make a new covenant with the houfe of
Ifrael, and with the houfe of Judah ; not accord﷓
ing to the covenant which I made with their fathers,
in the day that I took them by the hand, to bring
them out of the land of Egypt ; which my covenant
they brake, although I was an hufband unto them,
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faith the Lord.. But this fhall be the covenant that I will make with the houfe of Ifrael : after thole days, faith the Lord, I will put my law in their inward parts, and write it in their hearts; and I will be their God, and they fhall be my people ; and they fhall teach no more every man his neighbour, and every man his brother, flying, know the Lord i for they fhall all know me, from the leaft of them to the greateft of them, faith the Lord ; for I will forgive their iniquity, and remember their fin no more." In this expreffion of the covenant, we fhall examine thefe particulars-﷓
I. Why it is called anew, covenant.
2. Wherein the expreffion of this covenant doth excel the former, which God made with their fathers ?
3. How doth God put the law into our inward parts ?
4. What is it to have the law written in our hearts ?
5. How are we taught of God, fo as not to need '(comparatively) any other kind of teaching ?
6. What is the univerfality of this knowledge, in that all (hall know me, faith the Lord ?
1. Why is it called a new covenant ? I anfwer, it is called new, in contradiaion to the covenant of promife befOre Chrift came. The very fame words are repeated in the epiftle to the Hebrews : Behold the days come, faith the Lord, when I will make a new covenant with the houfe of Ifrael, and the houfe of Judah.—In fhat he faith a new covenant, he bath made the firft 91d; now that which decayeth, and waxeth old, is ready to vans away. The new covenant is ufual& underftood in the latter fenfe ; it is new, becaufe diverfe from that which God'. made with the fathers before Chrift ; it hath a new worfhip, new adoration, a new form of the Church, new witneffes, new tables, new ordinances : and

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there never to be difannulled, never to wax old, as the apoille fpeaks.
2. Wherein doth this covenant excel the former, which God made with their Fathers ? anfwer,—
(1.) It excels in the benefits and graces of the Spirit. We find, that under this covenant they were more plentifully bellowed upon the church than formerly.
(2.) It excels in the difcovery of the Mediator; in and through whom this covenant was made, In the former expreflion we difcovered much, yet in none of them was fo plainly revealed the time of his coming, the place of his birth, his name, the paffages of his nativity, his humiliation and kingdom, as we find in this.—
[1.] Concerning the time of his coming. Seventy weeks fhall be determined upon thy people, and upon thy holy city, to finial the tranfgreffion, and to make an end of fin, and to make reconciliation for iniquity, and to bring in everlafting righteoufnefs, and to fe\al up the vifion and prophecy, and to anoint the moft holy.
[2.] Concerning the place of his birth. But thou Bethlehem Ephrata, though thou be little among the thoufands of Judah, yet out of thee ihall he come forth unto me, that is to be ruler in Ifrael, whofe goings forth have been from of old, from everlafting:
[3.] Concerning his name. Unto us a child is born, unto us a Son is given, and the government !hall be upon his shoulders; and his name than be called Wonderful, Counfellor, the Mighty God, • the Everlafting Father, the Prince of Peace.—In his days Judah fhall be laved, and Ifrael fhall dwell fafely ; and this is his name whereby he ilia!l be called, THE LORD OUR •RIGHTEOUSNESS.-- .Behold, a virgin fhall conceive, and bear a Son, •and thou, 0 virgin, fhall call his name Immanuel.

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[4.) Concerning the paffages of his nativity. That he should be born of a virgin, Va. vii. 14. That at his birth all the infants round about Bethlehem fhould be (lain, Jer. xxxi. 15. That John the Baptift fhould be his forerunner, to prepare his way, Mal. iii. 1. That be fhould flee into Egypt, and be recalled thence again, Hofea xi. 1. I might add many particulars of this kind.
[5.] Concerning his humiliation. Surely he bath born our griefs and carried our forrows ; yet we did efteem him ftricken, (mitten of God, and affiiaed ; but he was wounded for our tranfgreffions, he was bruifed for our iniquities; the chaftifement of our .peace was upon him, and with his tripes were we healed.—He was oppreffed, and he was affliaed, yet, he opened not his mouth.—He was taken from prifon, and from judgment, and who fhall declare his generation ? He was cut off out of the land of the living ; for the tranfgreffion of my people was be flricken.—It pleafed the Lord to brutfe him, he bath put him to grief.—Therefore wall divide him a portion with the great, and he than divide the (poll with the thong, becaufe he bath poured out his foul unto death, and he was numbered with the tranfgreffors, and he bare the fin of many, and made interceffion for the tranfgreffors. One would think this were rather a hiftory than a prophecy of Chrift's fufferings.
[6.1 Concerning his kingdom. Rejoice greatly, O daughter of Zion; fhout, 0 daughter of Ierufakm, behold thy King cometh unto thee : He is juft and having falvation, lowly, and riding upon an afs, and upon a colt the foal of an afs. Behold a King, behold thy King ; behold thy King cometh, and he comes unto thee. 1. He is a King, and therefore able. 2. He is thy King, and therefore willing. Wonderful love, that he would come! but more wonderful was the manner of his coming : He that before made man a foul after the image of God, then made hiinfelf a body after the image of

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man. And thus we fee how this covenant excels
the former in every of there refpeas. -
S. How doth God put the law into our inward parts ? I anfwer, God puts the law into our inward parts, by enlivening a man with the graces of bis holy fpirit, Suitable to his commandment. Firft, There is the law of God without us, as we fee it or read it in. fcriptures ; but when it is put within us, then God bath wrought an inward difpofition in our minds, that anfwers to that law without us : For example ; This is the law without, Thoufialt love the Lord thy God with all thy heart, and with till thy foul, and with all thy firength. To anfwer which there is a promife I will circumcfli thy heart, and the heart of thy feed, to love the Lord thy God
• with All thy heart, and with all thy foul. Now, when this promife is fulfilled, when God bath put love in our hearts, then is the law put into our inward parts.
4. What is it to have the law, written in our hearts ? This writing contains, the former, and is fbmething more. It is Paid to be written, that there might be fomething within anfwerable to the law without ; it was written without, and fo it was written, within. This writing is the very fame with copying or tranfcribing. The writing within is every way anfwerable to the writing without. Oh 1 what a mercy is this, that the fame God who writ the law with his own finger in the tables of fione, should alto write the fame law with thefinger of his fpirit in the tables of our hearts ! As you fee in a feal, when you have put the feal on the wax, and you take it off again, you find on the wax the fame impreflion that was on the feal ; fo it is in the hearts of the faithful ; when the fpirit bath once foftened them, then he writes the law, i. e. he Ramps an inward aptnefs, and an inward difpotition on the heart, anfwering to every particular of the law.
5. How are we taught of God, fa as not to

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!wed comparatively any other kind of teaching ? anfwer﷓
• ' 1. God teacheth inwardly. In the hidden part thou haft made me know wifdom, faith David ; and again, I thank the Lord that gave me counfe), my reins alfo inftrue me in the night-feafon. The reins are the ,moft inward part of the body, and the night-feafon the molt private time : Both exprefs the intimacy of divine teaching. God, who commanded light to thine out of darknefs, hath shined into our hearts. Man's light may thine into the head, but God's light alone doth thine into the heart. '
2. God teacheth clearly. Elihu offering himfelf inftead of God to reafon with Job, he tells him, my words Thal] be of the uprightnefs of my heart, and my lips (hall utter knowledge clearly. If ever the word come home to an heart, it comes with a convincing clearnefs. So the apoftle, our gofpel came unto you, not in word only, but in power, and in the Holy Ghoft, and in much full affurance. The.word bath a treble erephafis, affurance, full affluence, and much full affurance : Here is cleai work,
., •3. God teacheth fweetly and comfortably. Thou had taught me, faith David, and then it follows, how Tweet are thy words unto my tafte ? Yea, fweeter than honey to my mouth. Luther faid,
He would not live in paradife if he mult live with.. out the word ; but with the word, faid he, I could live in hell." When Chrift put his hand in by the bole of the door to teach the heart, her bowels were moved, end then her fingers dropt upon the handles of the lock fw.eet-fmelling myrrh, Cant. v. 5. The teachings of Chrift left fuch a blefling upon the firft, motions of the fpoufe's heart, that with the very touch of them the is refrefhed ; her fingerstlrop myrrh, and her bowels are moved as the monuments of his gracious teachings.
chrilAans, thefe are the teaching$ of God 1 and

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in reference to this we !tall no more teach every man his neighbour, and every man his brother, Paying, know the Lord. God's teaching is another kind of teaching than we can have from the hands of men ; there is no man in the world can teacti thus : and therefore they whom God teacheth, need not any other kind of teaching, refpeaively or comparatively. •
. 6. What is the univerfality of this knowledge.? They (hall all know me, from eke lea) of them to the greatej1 of them, faith the Lord. The meaning is, that all that are in the covenant of grace shall be &tau& of God, that they limn every one know God inwardly, clearly, experimentally, fweetly, and ravingly.
I have now propounded the objea we are to ]ook unto ; that is, Jefus, as held forth in a way of promife or covenant ; in that dark time from the creation, till his firit coming in the &fit : Our next bufinefs is to dire& you in the myllery of gram), how you are to look to him in this refpea.
SECT. 1. Of knowing lefts, as carrying on tie great Work of Qur Salvation from the Creation • until kisAyi coming.
LOOKING comprehends knowing, confidering, clefiring, lxiping, believing, loving, joying,calling on, conforming to, as yoit have heard ; and accordingly that we may practice, .1. We mull know Jefus car- Tying on the great work of our falvation in the beginning, and from the beginning of the world. Come; let us learn what be did for us in the morning of this world : he made it for us, and he many us more efpeciallr for his own glory ; but prefently after we were made, we finned and marred the image wherein God made us. This was the faddeft
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at that ever was ; it was the undoing of man, and
- (without the mercy of God) the damning of all fouls to all eternity. And, 0 my foul, know this for thy-fell, thou waft in the loins' df Adam at that fame time, fo that what he did, thou didft ; thou waft 'partaker of his fins, and thou waft to partake with 'Slim in his .pnnifhment ; but well mayeft thou fay, bleffed be God.for Jefus Chrift ; at the very inftant When all Mould have been damned, Chrift in'tervened ; a covenant of grace is made with man, and Chrift is the foundation, in and through whom
muff be reconciled unto God. Come foul, and Rudy this covenant of grade in reference to thyfelf. 'Had not this been, where hadft thou been ? Nay, Where had all the world been at this day ? Surely, it concerns thee to take notice of this great tranfaLlion. After man had fallen by fin, Chrift ' is -p—romifed ;: and that all the faints might partake of
a'cUvenanfof grace is entered : this, at the beginning of the world; was more dim, but the nearer to Chrift's coming in the fiefh, the more clearly it appeared: HowTotver dimly or clearly, thus it pleafed Gobi in Chrifti ' to,carry on the great work of our falvation at that thlie viz. by a promife .df Chrift, •and-by a,covenant in Chrift. And for the better knowledge of it, ftudy the promife made lo Adam, Abraham, Mores, David, and Ifrael. Study thefe feveral breakings out of the covenant of grace. it is worth thy.pains ; it is a myftery which hath been hid from ages, and from genera﷓
, tions, but now is made manifeft to the faints. Here lies the firm foundation of a chriftian's com7 fort ; if thou canft but affure thyfelf of thy part in this, thou art bleffed for ever. Ohl how fatisfying is it to know the faithful engagements of the Almighty God through that Son of his love, in a covenant of grace

Of Confidering Jefus in that Refpefl.
WE muff confider Jefus carrying on the great work of our falvation in that dark time. It is not enough to Rudy it and know it, but we muff ferioufly meditate, ponder, and confider of it, till we bring it to fome profitable iffue. This is the confideration I mean, when we hold our thoughts to this or that fpiritual fubjeet, till we perceive fuccefs, and the work profper in our hands. Now, to help us in this,—
1. Confider Jefus in the fill promife made to man. It 'hall bruift thy head, and thou 'hall bruffe his heel. When all men were under guilt of fin, and in the power of fatan ; and when thou, my
4 foul, wert in as bad a cafe as any other, then to hear the found of thefe glad tidings, then to hear of Jefus, a Saviour and Redeemer, fure this was welcome news. Come, draw the cafe nearer to thyfelf: thou waft in Adam's loins ; fuppofe thou hada been in Adam's stead ; fuppofe thou hadft heard the voice of the Lord walking in the garden fuppofe thou hadit heard him call, Adam, where art 'thou ? Peter, Andrew, Thomas, where art thou ? What ? Haft thou eaten of the tree whereof I commanded thee that thou fhouldeft not eat ? Appear and come to judgment ; the law is irrevocable, In the day that thou eaten thereof thou !halt furely die. There is nothing to be looked for but death temporal, death fpiritual, and death eternal. Oh ! what a fearful condition is this, no fooner to come into the world, but prefently to be turned over into hell ! for one day to be a monarch of the world, and the very next to be a (lave of fa-tan, and bound hand and foot in a daikfome dungeon ! for a few hours to live in Eden, to enjoy every
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tree in the garden, pleafant to the fight, and good J
for food, and then to enter into the confines of eternity, and ever to, be tormented with the devil and his angels ! It is no wonder if Adam hid Limfelf from the prefence of the Lord God amongft trees of the garden. 0 my foul, in that cafe thou wouldft have cried to the rocks and to the mountains, Fall on me, and hide me from the face of him that fitteth on the throne. If God be angry, who may abide it ? When the great day of his wrath is come, who than be able to stand?. And yet defpair not, 0 my foul ; for in the midft of wrath God is pleated to remember mercy. Even now, when all the world lhould have been damned, Jefus is proclaimed and promifed, and he it is that muft die, according. to the commination,, for he is our furety, and he it is that by death muft overcome death and the devil. Itihall bruife thy head, faith Godto Satan ; as if he had ,laid, Come, Satan, thou hail taken captive ten thoufands of fouls: Adam and Eve are now enfnaredi and in their Joins all the men and women that (hall ever be : Now„is thy day of triumph, hut thou shalt not carrel -Thus. Out of the feed of the woman (hall fp$ a branch, and
he jhall bruire thy head, he than' teak thy power, he than tread.thy dominion under oot, he (hall lead thy captivity captive, he 'play take away fin, he Mall point out to men and angels the ?glory of hea- ven, and a new world of free-grace. In this pro-mire, 0 my foul, is wrapped up thy hope, thy heaven, thy falvation : and therefore confider it,. look on all fides of it, view it over and over; it is a field that contains in the bowels of it a precious treafure ; there is in it a Saviour, a 'Redeemer, a Deliverer from fin, death, and hell. •
2. Confider Jefus in that protnife made to Abraham. I will efiablith my covenant between .me and thee, and thy feed after thee in their generations, for an everlajting covenant, to be a God to thee, and to thy feed after thee. In refpea of this

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covenant, Abraham is called the father of the faithful : and they which are of the Faith are called the children of Abraham. And, 0 my foul ! thou dolt by faith draw it through Abraham, to whom this promife was made, for if ye be Chrift's, then are ye Abraham's feed, and heirs according to • the promife. Confider what a mercy this is, that God should enter into a covenant with thee in the 'loins of Abraham. God made a promife of Chrift, and inclufively a covenant of grace in his comforting Adam ; but he makes a covenant exprefily under the name of covenant, with Abraham and his feed. Be amazed ! What ? That the great and glorious God of heaven and earth thould make himfelf a debtor to us ? 0 my foul, think of it ferioufly : He is in heaven, and thou art on earth ; he is the Creator, and thou art his creature. Ah what art thou, or what is thy father's houfe, that thou lhouldft be railed up hitherto ! The very covenant is a wonder, as it relates to God and us. What is it but a compact, a binding of God and us. When Jehofhaph4And Ahab were in covenant, fee how Jehofbaphat expreffeth himfelf, I am as thou art, my people as thy people, my horfes as thy horfes ; fo it.is betwixt God and us. If once he gives us the covenant, then his firength is our strength, his power is our power, his armies are our armies, his attributes are our attributes, we have intereft in all. There is an offenfive and defenfiVe league, as I may fay, betwixt God and us : and f we put him in mind of it in all our ftraits, he cannot deny us. Thus runs the tenor of his covenant. I will be a God to thee, and to thy feed after thee. This is the general promife ; 1 may call it the mother-promife, that carries all other promifes in its womb. Confider that it is God in Chrift that is propounded to us in this phrafe, I will be a God to thee. Here is the great eft promife that ever was made. Chrift, God, is more than grace, pardon, holinefs, heaven ; as the hufband is more excellent than the marriage-fobes,

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bracelets, rings. The well and fountain of life is of more excellency than the itreams. Chrift Jefus is far above a created beatitude which iffueth from him. , 0 my foul, is not this worthy of thy inmoft confideration ?
3. Confider Jefus in that promife made to Mofes and the Ifraelites, I am the Lord thy God, who brought thee out of the land of Egypt, out of the houfe of bondage. Much hath been Paid to this promife ; but to contra& it, confider in the promife the fufficiency and propriety. Firft, here is fufficiency. It is a promife of infinite worth, an hid treafure, a rich poffeffion, an overflowing bleffing, which none can rightly value ; it is no lets than the great, and mighty, and infinite God. If we had a promife of a hundred worlds, or of ten heavens, this is more than all : heaven indeed is beautiful, but God is more beautiful; for he is the God of heaven : and hence it is that the faints in heaven are not fatisfied without their God. It is a fweet expreffion of Bernard, " As whatfoever we give unto thee, Lord, unlefs we give ourfelves, cannot fatisfy thee ; fo whatfoever thou giveft unto us, Lord, UnIefs thou giveft thyfelf, it cannot fatisfy us." And hence it is, that as God doth make the faints his portion, fo God is the portion and inheritance of his faints. Confider the greatnefs,' the goodnefs, the all-fufficiency of thistfromife, I am the Lord thy God ! No queition but Mofes had many other rich prOmifes from God, but he could not be fatisfied without God himfelf: If thy prefence be not with us, bring ks.not hence. And no wonder; for Without God all things are nothing ;‘but in the want pf all Other things, God himfelf is itiftead of all : it is God's foie prerogative to be an tiniverfaI good. The things of this world can hut help in this or that particular thing ; ' as bread againft hunger, drink againft thirft, cloaths againft cold and naked; pefs, houfe againft wind and weather, riches againft EcycitS, phy tic againft lieknefs ; but God is an

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fufficient good : he is all in all both to the inner and,outward man. Are we guilty of fin ? There is mercy in. God to pardon us. Are we full of infirmities ? There is grace in God to heal us. Are we ftrong in corruptions ? There is power in God to fubdue them in us. Are we difquieted in confcience ? There is that fpirit in God that is the. comforter, that can fill us with joy unlpeakable and Florious: And for our outward man, all our welfare is laid up in God: He is the God of our life, Pfal. xlii. 8. He is the ftrength of our life, Pfal. xxvii. 1. He is a quickening fpirit. 1 Cor. xv. 45. Which though it be in regard of the inner man, 'yet there it is fpoken of the outward man, which the Lord (hall quicken after death, end doth now keep alive by his mighty power; for in him we live, and Move, and have our being.
0 my foul, that thou wouldeft•nt meditate and confider this promife in alithy wants. When means fail, and the ftreams run no more, Oh that thou wouldeft then go to the fountain, where the waters run fweeter, and more Pure ! For. as Jofeph laid to Pharaoh, 'It is not in me, God jhall give Pharaoh an anfwer of peace: fo may filver and gold, and 'filch things fay to thee, it is not in us; God than give enough out of himfelf. Have God, and have all : want God, and thtge is no content in the enjoyment of all. It was tire apoftle's cafe, As having nothing, yet pojeiling all things. Surely he lived to God, and enjoyed God; and he was an allfufficient good unto him. God may be enjoyed in any condition ; in the tneattek, as well as the greateft ; in the •pooreft, as well as the richeft. God will go into a wildernefs, into a prifon with his people, and there he-will makeup all that they are cut fhort of. Thy difcontents therefore arife not from the want of inward means, but from want of inward fellowfhip with God : and if thou doff not find a fufficiency, it is becaufe thou dolt not enjoy him, who is thy all-fufficient good. Oh ! flit

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up faith, and confider the covenant; think ferioufly on this promife, I am God all-ficificient : I am the Lord thy God.
Here is the propriety of faints, the Lord thy God. What is this, that God is thy .God ? Heaven and earth, angels and men, may fland aftonifhed at it. What ? that the great and mighty God, God almighty, and God all-fufficient, should be called thy God ! It is obfervable what the apoftle (peaks, God is not cAamed to be called their God. Would not a prince be dimmed to take a beggar, a bafe and adulterous woman, to be his wife ? But we are worfe than fo, and God is better than fo : fin bath made .us worfe than the wort of women, and God is better, holier, higher than the belt of princes : and yet God is not athamed to own us, nor afhamed that we own him as our own, I am by God. It is as if the Lord thould ray, ufe me, and all my power, grace, mercy, kindnefs, as thine own. Go through all thy attributes ; confider my almighty power, confider my wifdorn, underftanding, goodnefs, truth, faithfulnefs ; confider my patience, long-fuffering, forbearance, all thefe are thine : as thus, my power is thine, to work all thy works for thee, and in thee, to make a patage for thee in all thy (traits, to deliver thee out of fix troubles? and out of feven : my wifdom is thineto counfel thee in any difficult cafes, to inftrua thee in things that be obfcure, to reveal to thee the tnyf. teries. of grace, and the wonderful things contained jn my Jaw : myfijuitice is thine, to deliver thee when thou art oppre ed, to defend thee in thy innocence, and to vindicate thee from the injuries of men. What needs mere ? 0 my foul, think of thefe; and all other God's attributes : fay in thyfelf, all thefe are mine : nay spore; think of God in Chrift (foi otherwife what haft thou to do with God in a covenant of grace ?) and fay in thy heart, Jefus Chrift is mine, my Saviour, my Redeemer, my Head, my Odor Brother. doings are mine; and his faffer,

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Ings are mine; his life and his death, his refurrectidn and afcenfion, his feflion arid interceffion, all are mine : nay more ; if Chrift be mine, why then all good things are mine in Chrift ; I fay, in Chrift, for they come hot immediately, but through the hands of a Redeemer; and though be be a Man who redeemed us, yet becadfe he is God as well as Man, there is more of God and heaven, and freeJove, in all our good things, than if we received them immediately from God. Ravens have their • food, and devils have their being froni God by creature-right ; but we have all we have from God in Chrift by covenant-right: This futely, this vety promife; is the principal promife bf the covenant; It is the very fubflance, foul, and life of all. Oh. then! how careful thouldfl thou be to improve the ftrength of thy Mind; thoughts, and affe&ions, on this only fubjea ?
4. Confider ieftis in that promife made to Da- ' vid, He hails made with me an everlafting covenant; Ordered in all things, and litre.
(1.) An everialling covenant. Chrift bath built and prepared d kingdom, that shall never fade ; a fpiritual and an heavenly kingdom, which thall never ceafe. And as he bath prepared it, fo if thou believeft, he bath entered into a covenant with thy foul to bellow it on thee; it is an everlafting cove., nant, and he will give thee everlafting life.
(2.) It is ordered in all things. The covenant • of grace is fo marthalled and ordered, that it hands' at belt advantage to receive and repel all, thy objeaions. Many an objeEtion haft thou raifed : how often have fuch thoughts been in thee? " Oh! I am miferable, 1 than not live, but die; my fins *ill damn thee ; I am loft for ever And again,
" If God bath made with me a covenant, why then I have fomething to do on my part ; (for this is the nature of the covenant, to bind on both parts) but, alas ! I have failed, I can do nothing I- I can as well diffolve a rock, as make my heart of ftone a heart
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of ficfh : I can as well reach heaven with a finger, as lay hold on Chrift by the hand of faith !" Have not fuch arguings as thefe been many a time in thy heart ? 'Confider how the covenant is ordered in refpea of the author of it, of the perfons inter& irl it; of 'the parts of which it confifts, and of the end 'and aim to which it refers: and in Comc. of thefe, if not in all of thefe, thou wilt find thy ob- lations anfwered.
. (3.) It is Pure. God is not fail and loofe in his covenant. Heaven and earth shall pafs away, before one jot or tittle of his word 11101 fail. Confider, 0 my foul, he loth, can, and will perform his Word : his power, his love, his faithfulnefs, all Itand engaged. What Tweet matter is here for a foul to dwell upon ? What needs it to go out to other objeas, whilff it may find enough here ? But. efpecially what needs it to beftow itfelf upon vain things ? Oh I that fo much precious land of our thoughts thould run out after fin, and fo little after grace, or after this covenant of grace !
. 5.. Confider fefui in that promife which God. Made with lfrael and Judah: I will put my law in their inward parts, and write it in their hearts, and I will be their Cod, and more 'kali be my people : and they /hall teach no more every man his neighbour, and every man his brother, faying, know the Lard: .for they jhall all know me, from the leaft of them to the:greateft of them, filith the Lord; for I wall forgive their iniquity , and I will remember their fins no more. *Oh! what an error is it, that there is no inherent righteoufnefs in the faints, but only in Christ !, Is not this the ordinary fcripture-phrafe? I will put my bird within you : and the water that I. 'hall give you, flail be in you a well of water fpringing up into everlafting life : and the anointing which you have received'of hint, abideth in you: and Chrillin you the hope of glory. Obferve how the fpirit of the living creatures was in the wheels; fo that when the spirit wenti they went, and when

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the •fpirit was lifted up, they were lifted up; eves fo is the fpirit of Chilli., aging, guiding, framing and difpafing them to move and walk according tq his laws. The kingdom of heaven is, within yo faith Chrift. And 1 delight to do thy will, 0 Go faith David, yea, illy law is within my heart. . my foul, if thou art in covenant with God, befideli the indwelling of the Spirit, there is a fpiritual primciple of grace, which Chrift by his Spirit hatb put into thy heart, ena4ling thee to move thyfelf towards ,God. Oh ! confider this inward principle, it is an excellent fubjea, worthy of thy confideration I
(1.) I will be their God, and. they than be my people. Confider God effentially, and perfonally„ God the Father, God the Son, and God the Holy Ghoft ; God in himfelf, and God in his creatures, This very promife turns over heaven, earth, fear land, bread, clothes, sleep, the world, life and death, into free-grace. No wonder if God fet this promife in the mica of the covenant, as the heart in the midfi of the body, to communicate life to all the refl. This promife hath an influence into all other promifes ; it is the great promife of the new covenant; it is as great as God is; though the heavens, and heaven of heavens be not able to contain him, yet this proniife contains him ; God (huts up himfelf, as it were, in it. I will be their God.
(2.) They Jhall be my people, i. e. they be
to me a peculiar people, Tit. ii. 14. The word hath this emphafis in it, that God looks upon all other things as accidents in comparifon, and his fubftance is his people ; they are his very portion. For .the Lord's portion is his people, Jacob is the lot of his inheritance. They, are his treafure, his peculiar treafure above all people. If ye will obey my voice indeed, and keep my covenant, then ;//call ye. be a peculiar treafure unto me, and above all people ; for all the earth is mine. Obferve, 0 my foul, all the earth is mine, that is, all people is my people; but I have a fpecial intereft in my-covenanted people,
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they are only my portion, my peculiar treafure, The faints are thofe that God bath fet his heart upy on ; they are children of the high God ; .they are the fpoufe that are married to the lamb; they are nearer God in force refpeets than the very angels themfelves, for the angels are not in a myftical union fo married to Chrift as God's people are, Oh! the happinefs of faints ! I will be their God, and they fhall be my people.
(3.) They /hall teach no more every man his neigh, hour, and every man his brother, laying, know the Lorda for they jhalt all know me, from the leaf! to the greatefi, faith the Lord. Confider this, 0 poor foul! Thou complaineft of thy weaknefs, thou knoweft little or nothing : Why, fee here a glorious,promife ; if thou art but in covenant with God, thou (halt be taught of God, and then thou (halt know God far more clearly than the Jews of old ; He will open to thee all his treafures of wifdom and knowledge, He will bellow on thee a greater mea, fure of his Spirit, fo that out of thy belly fhall flow rivers of living water. We fay, a good tutor map teach more in a day than another in a month. Now the promife runs thus, that all thy children fhall be taught of God. Not that private inftruaion, or public miniftry, muff be exclnded, we know thofe are appointed under the new teftament, and are fubordinate to the Spirit's teaching ; but that the teachings of God far furpafs the teachings of men, and therefore the knowledge of God under the new teftament fhall far furpafs that under the old. Herein appears,the excellency of Chrift's prophetiCal office, " He is fuch a .prophet as enlightens every man within that comes into the world : He is fuch a prophet as baptized with the Holy Ghoft, and with fire: He is fuch a prophet as makes men's hearts to burn within them when he Beaks unto them: He is fuch a prophet as bids his thinifters, Go, teach all the nations, and I will be with you gnd I will make you able minifier's, not of. the letter*

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but of the Spirit: He is fuch a prophet as teacheth inwardly, clearly, experimentally, and fweetly: No man in the world can fay this, or do this, but Jefus Chrift, the great prophet of the church, whom God bath raifed up like unto Mofes, yet far above Mofes. Oh ! my foul, confider if thou art thus taught of God !
(4.) I will forgive their iniquity, and I will remember theinfins no more. Confider of this! Bleffed are they whore iniqu'ities are forgiven, and whofe fins are covered. Confider, 0 my foul, fuppofe thy condition thus ; As thou liveft under the laws of men, fo for the tranfgreffions of thofe laws thou art called to account. The judge weighs, and gives juft judgment, he dooms thee to the ax, or rack, or wheel; and becaufe of the aggravation of thy- crime, he commands thee to be tortured leifurely, that bones, finews, joints, might be pained for twenty, thirty, forty, fifty years ; that fo much of thy flefh fhould be cut off every day ; that filch and fuch a bone fhould be broken, fuch and fuch day ; and that by art the flefli fhould be reftored, and the hone cnrcd again ; that for fo many years thou mighteft be kept every day dying, and yet never die : that all this while thou mutt have no sleep, nor cafe, nor food, nor cloathing ; that whips of iron fcourges of fcorpions, that racks, wheels, caldrons full of melted lead; fhould be prepared, inftruments of thy continual torments: In this cafe, fuppofe a mighty prince, by an aEt of free and fpecial grace fbould deliver thee from this pain and torture, and not only fo, but fhould give thee a life in perfect health, lhould put thee into a paradife of pleafures, where all the honour, love, and fervice of a world of men and angels fhould wait thee, and wh'ere thou fhouldft be elevated to the top of all imaginable happinefs, above Solomon in the higheft royalty, or Adam in his firft innocence were not this mercy ? Wouldft thou not think it the higheft ate of grace and love that any creature

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could extend to his fellow creature ? And yet all this is nothing but a shadow of grace in comparifon of the love and rich grace of God in the cation of a !inner. If thou haft a right to this pro; m ife, I will forgive thy iniquity, and I will remember thy fin no mores thou art delivered from eternal death, and thou art entitled to an eternal kingdom. Oh ! know thy bleffeclnefs aright ! Confider how infinitely thod art engaged to God, and Chrift, and mercy, and free-grace ! This prornife founds forth nothing but grace and bleffing ; Grace from God, and bleffing on us: It is grace, becaufe nothing but grace and mercy can forgive ; It is grace ; becaufe God, if he will, hath power in his hand to revenge. He doth not pafs by fin as men do offences, when they diffemble forgivenefs ; they may forgive, becaufe they have not power to avenge : It is other-wife with God : To me belongs vengeance, faith God. He is able to deftroy, and yet he chufeth to forgive. This is his name,, thong and gracious.
0 my foul, thou art apt,to fay, " Will the Lord forgive my fins ? What reafon hath God to look on Me, to pardon me, to pluck me as a fire-brand out of the fire of hell? Why fhould God forgive me i" But now confider, if thy heart be humbled, the Lord will do it.
(1.) Becaufe he delighteth in mercy. It is a pleafure to God to forgive fins. Never did we take more pleafure, nor fo much pleafure in committing fin, as he doth in pardoning fin. He is the Father of mercies; he delights in mercy, as a father in his children ; it .doth him good to fee the fruits of his own mercy, in taking away the fins of his own people.
(2.) Becaufe it is his nature and inclination to pardon fin. This appears,
[1,3 In the proclaiming of his name, The Lord, the Lord, merciful .and gracious, longliffering, ibundant in goadnefs and truth, keeping mercy for

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thoufiznds, forgiving iniquity, and tranfgreffion, and fin.
(2.] In his gracious invitations. Come unto me, fa. ith Chrift, if finburden you, 1 will cafe you.
[3.] In his patience, and waiting for repentance. He waits to this very end that he might be gtaci- ous, and that he may have mercy.
[4..) Becaufe it is his promife to pardon fin, I. even ,I, am he that bletteth out thy tranfgrefflons for my cum fake, and will not remember .thy, _fins.
. This prornife of pardon is one of the great bleffings of the covenant of grace. _ You hear the words, I will forgive their iniquity, and I will remember their fins no more.
Now come, confider, 0 my foul, of every particular in this graciOus covenant, and be ferrous in thy confideratton ! Surely there is too much expellee in thy fpirit upon vain and tranfitory, and worldly things. Alas ! thou haft but a thort time to live ; and the ftrength of thymind is the molt precious thing thou haft. Oh then! let thy inmost thoughts' and deep affeaions be aged and exercifed on this fubje&. If God and Jefus, and all thy good be included here, why fhould not thy whole foul be intent on this ? Why thouldft thou fpend it on the creature ? Why fhouldft thou be fo fubjeft to carnal griefs and fears ? Suet); all thefe are fitter to be fixed on God in Chrift, on Jefus in a covenant of grace.
Of Defiring Iefus in that Refpea.
WE mutt defire Jefus, carrying on the great work of man's falvation, before his coming in the Beth. It is not enough to know and Confider, but we muft defire. This is the order of God's work:

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No former bath his Spirit clearly revealed the goo& refs of the proniife that we come to know, but the foul confiders of it, views it in all his excellen, cies, weighs it in the balance of its heft and deep-eft meditation. This done, the affections begin td fir, and the font begins thus, to reafon " Oh I happy 1, that •1 fee the goodnefs of this gracious promife ; but miferable I, if I come to fee this, and never have a (hare in it ! Oh ! why not I Lord ? Why not my tins pardoned! Why not my corruptions fubdued ? Why not the law written in my heart, and put into my • inward parts ? Why may not I fay, My Lord my God ? Or, lam my be, loved's, and my beloved is mine? Why not this covenant eflablifhed between God and me? Nowi my fOul thirfts 'after this as a thirfty land, thy affections hunger after Jefus. Oh ! I would fain be in covenant with God • for this is all my falvatian, and all my defire ! 2 5.
Come then, my foul; and whet thy defires , iii every of thefe refpefts : as, 1.•defire thy intereft iii the covenant ; 2. defire thy improvement of the covenant; 3. defire the continuance of thy covenant fate; '4. defire Jefus the great bufinefs, or the All in All in a' covenant of grace.
1. Defire thy intereft 'in the covenant. Say in thyfelf: " Is the Lord willing to receive me in his grace ? Was that his voice rn the ftreets, How long ye fimple ones, will ye love fimplicity ? Turn ye at my reproof, behold I will pour out my fpirit upon you. Was that his proclamation, Ho, every one that thirileth, come ye to the waters, incline your ear and come unto me, and I will make an everlafting covenant with you, even the fure mercies of David? And are thefe the' promifes offered in the covenant, I Will put my law into their inward parts, and I will write it in your hearts, and I will be your'God, and yelhall be my people. Oh i the bleffed condition of thofe people that are in covenant with God ! Bleffed art thou, 0 Mae!, who is like unto thee,

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a people faved of the Lord ! 'Happy is the people that are in fuch a cafe, yea, happy is that peopl6 whofe God is the Lord.—But ah l what can I fay ! No fin like unto my fin, no mifery like unto my mifery.—Alas ? I die for hunger, whilft thofe that are in my father's houfe have bread enough.—Oh ! that I were in their condition !—Never did. David long more for the waters of the well of Bethlehem, than my foul, now touched with the fenfe of fin, Both defire to be at peace. with God, and in covenant with him.—Oh! I thirft, I pant, I gafp after him, I long for communion, and peace with him, with my foul do I defire thee in the night, yea, with my fpirit within me do I feek thee early."
2. Defire the improvement of the covenant : It may be, God hath given thee an intereft in it: But alas I thy hold is fo weak that thou fcarce knowelt the meaning of it ; the Lord may anfwer, but yet he fpeaks darkly, as fometimes he fpake to the wo= man, Go thy way and fin no more. It is a middle kind of expreffion, neither affuring that her fin was pardoned, nor yet putting her out of hope that it. might be pardoned: So it may be, God bath given thee fome little eafe, but he hath not fpoken full peace : Go, on then and defire more confirmation : Say in thine heart : " 0 Lord, thou haft begun to Phew grace unto thy fervant ; but oh ! manila to me all thy goodnefs ; Thou haft given me a drop, and I feel it fo fweet that now I thirft, and long to enjoy the fountain ; Thou haft given me a tafte, but my defire is not thereby diminifhed, but enlarged; and good reafon, for what are thefe drops, and talks; but only the firft fruits and earneits of the Spirit.— Oh ! then, what are thole harvefts of joy ? What are thofe treafures of wifdom, and free grace hid in God ?—I have indeed beheld a feaft of fat things, of fat things full of marrow, of wines on the lees; of wines on the lees well refined ? but oh I what a famine is yet in my fpirit!-0 Lord, I have longed_ for thy falvation. Come, Lord Jefus,comecluickly?'",
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3. Defire after continuance of the covenantItate. Many a foul cannot deny but that the Lord bath fbewed mercy on him, but he fears that he limn not hold out : He feels within fuch a power of corruption, fuch thong temptations, that now he doubts, Oh! what will become of my poor foul ? what will be the iffue of this ? Come now, and defire perfeverance. When Peter was ravifhed on the mount, It is good being here (lays he), let us build three tabernacles: His defire was to have continued there for ever. 0 come with thefe pantings and breathings after God ; put forth thy de-fires in thefe or the like expreffions ; " 0 Lord, thou haft faid, I will betroth thee unto me for ever: Then, Lord, I defire the accomplillunent. Oh ! fulfil what thou haft faid I It would break my heart if ever the covenant fhould be broken betwixt me and thee. My defire is towards thee, and the more I enjoy thee, the more I defire and pant after thee. My defires are like thyfelf, infinite, eternal, everlafting defires.
4. Defire Jefus, the great bufinefs, or the AU in All, in a covenant of grace. The molt proper ob. jeft of defire, efpecially to man fallen, is Jefus Chrift. Hence it is that a poor &tiler, under the .fenfe of fin, cries out with the rehemency of defire, " Chrift, and none but Chrift; give me Chrift, or I die, I am undone. I am loft forever. But what is Chrift, or Jefus, to a covenant of grace? I anfwer, He is the great bufinefs, He is the All in All..
(I) Chrift is the meffenger of this covenant. The Lord whom ye feek !hall fuddenly come to his temple, even the melrenger of the covenant whom ye delight in. Chrift travels with tidings between parties of the covenant
[1] He reports of God to us, he commends his Father unto us. Minitlers cannot fpeak of Chrift, and of his Father, as he can do himfelf. 0 my foul, to excite thy defires, come, and hear Chrift

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fpeak of Chrift, and of his Father, and of heaven, for he faw all.
(2) He reports of us to God; he commends us to his Father. ,0 righteous Father, the world bath not known thee, but I have known thee, and thefe have known that thou haft fent me. Happy fouls, of whom Chrift is telling good tidings in heaven ; for he is the angel of the covenant.
(2) He is the witnefs of the covenant ' • he faw and heard all. Behold I have given him for a witnefs to the people : And he is called, the faithful Witnefs : The Amen : The faithful and true Witnefs. The covenant faith, the Son of man came to feek and to lave that which was loft: Amen, faith Chrift, I can witnefs that to be true. The covenant faith, Chrift died, and rote again for (inners ; Amen, faith Chrift, I was dead, and behold I live for ever more, Amen. There is not any thing faid in the covenant but Chrift is a witnefs to it; and therefore we read in the very end of the Bible, this fubfcription, as I may call it, in relation to Chrift, He which tefiffieth theft. things faith, furely I core quickly. Amen.
(3) Chrift is the furety of the covenant. In as much as not without an oath he was made a priell, by fo much was Jefus made a furety of a better tel.-. tament.. The covenant of works had a promife I but becaufe it was to be broken, and done away, it had no oath of God, as this bath. 0 doubting foul, thou that fayeft thy falvation is not Pure, think on this fcripture ; thou haft the oath of God for it; it is a fworn article of the covenant, Believe in the Lord Jefus and thou (halt be faved. And to this end Chrift is a furety.
[1] Surety for God, he undertakes that God shall fulfil his part of the covenant; Fear not, little dock, for it is your Father's good pleafure to give you the kingdom. And him that cometh unto me, I will in no wife calf out.
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!21 Surety for us. And' to this purpofe he bath paid a ranfom for us; and giveth a new heart to us.
(4) Chrift is the Mediator of the covenant. The apottle calls him Jefus the Mediator of the new covenant. He bath fomething of God, as being true God, and fomething of man, as Charing with us of the nature of man: Hence he is Mediator by office, and layeth his hands on both parties, as a days-man doth ; and in this refpea he is a Friend, a Reconciler, and a Servant. 1. A friend to both parties be bath God's heart for man, to be gracious, and he bath man's.heart for God to fatisfy juftice. 2. A Reconciler of both parties ; he brings down God to a treaty of peace, and he'brings up man by a ianfom paid; fo that he may fay unto both, "Father, come down to my brethren, my kindred and lieth; and thou my fitter and fpoufe come up to My Father and thy Father, to my God and thy God." 3. He is a Servant to both parties, Behold my fervant, faith God, my righteous fervant. Yea, and our fervant, He came not to be ferved, but to ferve, and give his life a ranfom for many.
(5) Chritt is the teftator of the covenant. He died to this very end, that he might confirm the Covenant. Where a teftament is, there muff alfo of neCeffity be the death of the teftator; for a teftament is of force, after men are dead, otherwife it is of no ftrength at all, whilft the teftator Chrift then muff die, and Chrift's blood mutt be flied, to lea! the " covenant of grace. It is not every blood, but Chrift's blood that mutt feal the everlatting"covenint, EIeb. xiii. 20. and his blood 'being flied, he is then rightly called the teftator of the covenant.
Oh ! what fuel is here to fet our defires on flame ! Come 'foul,' and bend thy defires toward; thrift, as the fun4lower towards the fun, the iron to the loadftone ; yea, the nearer thou draweft

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towards Chrift, the more do thou defire Chrift. "He that thirfls let him thirft more, faith Bernard, and he that defires let him defire yet more abundantly." Is there not caufe? Oh ! what excellencies haft thou found in "Chrift ! Poor foul ! thou haft undone thyfelf by fin, there's but a ftep be= twixt thee and damnation ; but to fave thy foul, Chrift comes leaping on the mountains, and fkip:- ping on the hills: he enters into a covenant with God ; he is the meffenger of the covenant, the witnefs of the covenant, the furety of the covenant, the mediator of the covenant, the teftator of the covenant, the great bufinefs, the All in All. If David could fay, My foul breaks for the longing Mat it hell to thy judgments at all times; how mayeft thou fay, My foul breaks for the longings that it hath to thy mercies, and my Jefus at all times. Oh! I gafp for grace, as the thirfty land for drops of rain. I thirft, I faint, I languith, I long for an hearty draught of the fountain opened to the houfe of David, and to the inhabitants of Jergfalem. Oh! that I could fee Jefus flying through the midft of heaven, with the covenant in his hand. Oh ! long for that angel of the covenant ; I long to fee fuch another vifion as John did, when he Paid, And I faw another angel in the mid/1 of heaven, having the everlafting gofpel to preach unto them that dwell upon the earth. What ? Is that covenant in the hand of Chrift ? And is my name written in that roll? Say, "Lord, is my name written on the heart of Chrift? Ohl if I had the glory of all the world ; if I had ten thoufand worlds, And ten thoufands lives, I would lay them all dOwn, to have this poor trembling foul of mine allured of this. Oh! my thirft is infatiable, my bowels are hot within me ; my defire after Jefus is greedy as the grave, the coals thereof are as coals of fire, Which hath a moll vehement flame."

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Of Hoping in Jefus in that BOWL
HOPE is a certain confidence that the deft red good will come. All the quefiion is, whether thofe pro-miles contained in the covenant of grace belong unto me ? And what are the grounds on which my hope is built If the grounds be weak, then hope is doubtful, or prefumptuous ; but if the grounds be right, then hope is right, and I may call anchor, and build upon it.
In the difquifition of thefe grounds, we shall only fearch into thofe qualifications which the fcrip• ture tells us they are qualified with, with whom the Lord enters into a covenant of grace : and thefe we (hall reduce, 1. To the condition of the covenant. 2. To the promife of the covenant.
/. If thou art in a covenant with God, their bath God wrought in thee that condition of the covenant, a true and lively faith. Believe on the Lord Jefus, and thou (halt be faved. The promife of life contained in theCovenant is made only to believers. This. is fo fure a way of trial, that the apoIlle himfelf direas us thereunto : examine ,yourfelves whether ye be in the faith. But how shall I examine ? Why thus :
(1.) True faith 'will carry thee out of thyfelf unto Chrift, I live, yet not I, but Cltr liveth in me. A faithful man bath not his life in hirnfelf, but in Chrift Jam; he hath his fpiritual being in the *Father, and-in his Son Jefus Chrifi ; he is joined to the Lord, and is one Spirit; he feeth the Father in the Son, and the Son within himfelf, and alto the Father within himfelf through the Son. Know ye not that Chrift Jefus is in you, except ye be repro-pates? Ye 'hall know me, faith Chrift, that I and it; the Father, and you in me, and I in you.

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(2.) True faith will carry thee beyond the world. A believer looks on Chrift overcoming the world through him : This is the viaory that overcometh the 'world even your faith.
(3) True faith is ever accompanied with true love. If once by faith thou apprehendeft Cbrift's love to thee, thou cant not but love Chrift, who loved thee, and gave himfelf for thee. We love him, • becaufe he firft loved us.
(4) True faith purifies the heart, and purgeth out fin. When God difcovers this, that he will heal backfliding, and love freely, and turn away his anger, then Ephraim the!! fay, What have I any more to do with idols? If ever Chrift reveal himfelf as the juftification, he will be fore to prefent himfelf as the pattern of our fanaificatio*. The-knowledge of God's goodnefs will make us in love with holinefs.
(5) Above all, obferve the rife. True faith, is ever bottomed upon the fenfe and pain of a loft condition. This is faith's method, " Be condemned to be faved ; be tick and be, healed:" Faith is a flower of Chrift's own planting, but it grows in no foul but only on the margin of the lake of fire and brim lone ; in regard there's none fo fit for Chrift and heaven, as thofe who are felf-lick, aad felfcondemned in hell. They that be whole, need not a phyfician, faith Chrill, but they that are fick. I know fatan argues thus, " Thou art not worthy of Chrift, and therefore what haft thou to do with Chrift ? But faith concludes otherwife, I am not worthy of Chrift, I am out of meafure finful, tremble at it, and I am fenfible of it, and therefore ought I, and therefore mutt I come to Chrift ?" This arguing is gafpel-logic and the right method of a true and faving faith ; for what is faith, but the as of a finner humbled, weary, laden, poor and felkondemned? Oh I take heed of their do&rine, who make faith the at of tome vile perfon never humbled, but applying with an immediate touch,

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his hot, boiling, and fmoaking lulls, to the bleeding, bleffed wounds and death of Jefus Chrift.
2. If thou art in covenant with God, then bath God fulfilled in fome part the promifes of this covenant to thy 'foul.
(I.) Then bath God put the law into thy inward parts, and writ it in thy heart ? look, as face in the glafs anfwers face, fo does the conformity of thy heart to the law of God : thou obeyeft God's will, and delighteft in that obedience ; thou fayeft with David, I delight to do thy will, 0 God ; yea, thy law is within my heart.
(2.) Thou art by covenant as one of the people of God. Chrift bath thy foul, thy body, thy affections ; thou art Chrift's by marriage ; thou haft part over ;hyfelf unto him to be his fpoufe, his crown, his fervant, his child for ever.
Are thefe, 0 my foul, the grounds of thy hopes? a lively faith in Jefus ? an accomplithment in force meafure of the promifes of the covenant ? Why, thefe are the fuel of hope. If this be thy cafe, ad thy hope ftrongly on Chrift, and on the covenant of • grace. 0 ! hope in Jefus. Draw on thy, hope yet more and more. Be not content only with an hope of expeaation,• but bring it on to an hope of confidence,
or affurance ; thou canft not fail, if thou hangeft thy hope on Jefus.
Of believing in Jefus in that Refpea.
WE muff believe in Jefus carrying on this great work of our falvation in a way of covenant. Confider, 0 thou foul, to this end, thefe following paffages.
• 1. Confider the gracious nature of God. That which undoes broken hearts, and trembling fouls, is mifconceivings of God. We have many times low thoughts of God's goodnefs, but we have large

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thoughts tif his power and wrath i Now, to teCtify there mifapprehentions, confider his name; and therein is nature, The Lord, the Lord God, me triJul and gracious, long-;Pilfering, and abundant in goodnefs and truth, keeping mercy for thoufands, forgiving iniquity, tranigrejions- and fins..
2. Confider the gracious nature of Jefus Chrift. Our thoughts of God are beceirarily more ftrangej than of Jefus becaufe of our infinite diftance from the Godhead; but in Chrift, God is come down into our nature, and fo infinite goodnefs and mercy is incarnate. Art thou afraid, 0 my foul, at his name Jab, and Jehovah ? Oh I remember his name, is Emmanuel ; the lion is here difrobet•of his garment of terror: See thy God difrobed of his terrible majefty ; fee thy God is a man, and thy Budge is a brother. Oh ! -that name, Jecus ! that name that founds healing for every wound, fettle* merit for every diftraEtion, comfort for every for. row. But here's the mifery ; fouls in dithers bad -rather be.poring on hell than heaven. 0 my foul; how canft thou more contradia the nature of Chrifg. than to think him a deftroyer, of men? But where- in appears the gracious nature of Chrift ? J anfwer,
1. In his being incarnate. How could Jefus have manifefted more willingnefs to fave, than that the Godhead fhould condefcend to afFumg our nature?
2. In his tender dealing with all forts of 'inners. He profelled that be came into the world not to condemn the world, but that the world through hint might be,faved. He wept over Jerufalem, Ojerufalem, Jerufalem, how oft, would I have gathered thee as an hen gathereth her chickens under her wings? but ye would not. And when his difciples would have had fire come down from heaven to confume thole that refufed him, he reproved them, and toldthern, they knew not of what fpirits they were. • 3. In his care of his own; not caring What he fuffered, fo they might be Caved. Alai, alas! that the Lord Je(u.s ibould pars through a life
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of mifery, to a death more mifetable, to minifeft openly to the world the abundance of his love, and yet that my foul fhould fulpeet him of cruelty, or' unveillingnefs to Phew mercy 1 Ah ! my fouli believe ; never cry out, my fins, my fins There is a gracious nature in Jefus Chrift to pardon all.
3. Confider of thofe tenders and offers of Chrift, thofe intreaties and befeechings to accept of Chrift, which are made in the gofpel. What is the gofpel? or what is the fum of all the gofpel, but this ? " 0 take Chrift, and life in Chrift, that thou mayft be caved." What mean thefe free offers ! Ho every one that thileth come to the waters, and whofoever will, let him take of the waters of life freely : and God fo loved the world, that he gave his only be-! gotten Son, that whofoever believed ow himfhould not perk, but have everlaiting We. God is the firft suitor and folicitor; he firft prays the foul to take Chrift. Hark at the door ! who is it that knocks there? Who is it that calls now, even nbw ! Open unto me my After, my love, my dove, my undefiled ; for my head is filled with dew, and my locks with the drops of the night ? See Min-through the windows. This can be none but Chrift : his fweet language of lifter, love, and dove, befpeaks him Chrift ; his fuffering language, that hishead is•filled with dew, and his locks with the drops of the night, befpeaks him Chrift. 'But hearken the motion he makes to thy foul: " Soul ! confider what price I have given to Pave thee. This my body was crucified, my hands and feet nailed, my heart pierced, and through anguifh I was fotced to cry, my foul is heavy, heavy unto death, and now what remains fot thee but only to believe? See all, things ready on my part, juftification, fanitification, falvation. I will be thy God, and thou fhalt be of the number of my people. I offer now myfeif and merits, and benefits flowing therefrom, and I 'entreat thee to accept of this offer. Oh I take Chrift, and life, and falvation in Chrift. What, is this the voice of my

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beloved? Are thefe the entreaties of .efus,. and, 0 my foul, wilt thou not believe? Wilt thpu not accept of this gracious offer of Chrift ? Oh I confider who it is that proclaimeth, inviteth, befeecheth ? If a poor man should offer thee mountains of gold, thou mighteft doubt of performance, becaufe he is not of that power : if a covetous rich man fhould offer thee thoufands of filver, thou mighteft doubt of performance, becaufe it is contrary to his nature ; but Chrift is neither poor, nor covetous; as he is able, fo his name is gracious, and his nature is to be faithful in performance, his covenant is fealed with his blood, and confirmed by his oath, that all shall have pardon that.will but come in, and believe. Oh ! then let thefe words of Chrift, whofe lips are dropping down myrrh, prevail with my foul. Say Amen to his offer, I bslieve, Lord help my unbelief.
4. Confider thole commands of Chrift, which, notwithftanding all thy..excufes or pretences, he faftens on thee to believe. And this is his commandment, that we fiould. believe on the name of his Son Jefus Chrift. Surely this command should entirely out-weigh all countermands of flefh and blood, of fatal); nature, reafon, fenfe,' and all the world. Why, this command is thy very ground and warrant, againit which the very gates of hell can never prevail. When Abraham had a command to kill his only fon, with his own hand, though it was matter of as great grief as could poffibly pierce his heart, yet he would readily fubmit to it ; how much more fhouldft thou obey when God commands no more, but that thonfhouldeft believe on the name of his Son Jefus Chrift ? There is no evil in this command ; no, it comprehends in it all good imaginable. Have Chrift, and thou haft with hitb the excellency and variety of all bleffings both of heaven and earth ; have Chrift, and thou haft with him a difcharge of all thofe endlefs and eafelefs torments of hell ; have Chrift, and thou haft with him the glorious Deity
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Irfelf; to be enjoyed through him to all eternity, Oh! then believe in Jefus! Suffer not the devils cavils, and tie grOundlefs exceptions of thine own heart to preirail with thee a,gamft the direü commandment of Almighty God.
5. Confider- the meffages Of Chrift, which he daily fends • by the hands of his gofpel-minifters, Wye are 004i:dors' for Chh,)?,,' us though God did befteCh yo' by 74s.; we pray you in Chtif,f pod, be
reconeiled unto God. What a wonder is here ! would not an earthly prince (Main to feed to his rebellious !laves for reconCileteent ? It is otherwife with Chrift ; -he is content put up at our' hands all ininities and affronts he is glad to fue to us 4rft, and to.feird'pis ernbaffadoreday after day, be leeching us to be reconciled: unto him. 0 incorn, i•reherifible depth Of unfpeakable mercy and en', couragement to come to Chrift 1. Wilt thou take Chrift to Thy bridegroom, .and forfake all Others? This is the ineffage which God bath bid me t6 deliver to thee : the Lord Jefus eXpeetS an anfwer from Mee; and 'should be glad to return a fit anfwer to him that fent me.'Say. then, wilt thou have Chrift for thy'hufband ? 'Wilt thou enter into co; iienant with him ? Wilt•thou rurrender up thy foul 'to thy God?: Wilt thou.rely On Chrift, and apply Chrift's merits particularly to thyfelf? ,Wilt thou believe? for that: is it I mean by taking, receiving, and marrying of Chrift. 0 happy V could but join Chrift and thy foul together this day ! Q happy "thou, if thou wouldeft this day be perfuaded by a poor 'embaffador of Chrift! Blame me not, if Am an importunatemeffenger. If ever T hear froth thee, let me hear fome good news, that I May return it to heaveri, and give God the glory., Come, fay on; art thou willing to have Chrift WouIdft tboU have thy .name enrolled in the covenant of grace ? Shall God be thy God, and Chrift thy Chrift ? Wilt thou have the perfon of Chrift, and all thole pril Vilevs flowing from the blood of chat Stitt 0104

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art willing, art thbu not ? Stay then; thou mu1 take Chrift on thefe terms ; thou muff believe on him ; thou muff take him as thy Saviour and Lord ; thou mutt take him, and forfake all others for him, This is the true faith, the condition of the covenant, Oh! believe in lefus, and the covenant is tag, plithed, and all doubts removed;
Of Loving ilfus f i that BelpeO.
'6.WE mutt 16Ve Was, as carrying on this great work. of OUT.. fahration. Go 'or, 'then, 0 my foul, "put fire' to The earth, blow thy Title fp'ark, fet fore thee God's love and tho'u'eanft. not but love.
" In God's love confider; 1: The time. 2. 'the properties. 3. The etre.% of it.
1. for the' ime.. (1.) He loved thee before'the 'Work! was made. Haft thou nOt heed? and wilt th'oil ever forget it? Were not thofe ancient loves from all etetnttyl He lotr&I thee in the 'very 'beginning Of theworld. Was hot 'the promife
ex'prefTed to Addm intended for thee ? Avalon 'fin- nedft in his loin's, fo didft thOti• in his loins receive ,the prOmife, flail bruile thy head: And ndt long after, when God 'eftablithed his covenant with :Abraham and his feed, waft .thou not one of that feed of Abraham ? 3. He loves thee now More "efpecially, not only with a love Of benevolence, as before, but with a love of complacenCy: not only bath he ftruck covenant with Chrift, With Adam, with Abraham, in thy behalf, but particularly and perfonally with thyfelf. And Ohl what love is this ? If a woman lately conceiving love her futuf:e fruit; how fnuch more cloth the love it when it is Morn and embraced in her arms ? So if God loved

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thee before thou hadft a being, yea, before the world, or any creature in it, had a being, how much more now ? Oh ! the "heighth, and depth, and length and breadth, of this immeafurable love 1 0 my foul, I cannot exprefs.the love of God in C110 to thee. Ido but draw the piEture of the fun' with a coal,. whel I . endeavour to exprefs God's love in Chrift.
2. For the properties of .this love. 1. God's love to thee is a free love. I will love them freely, faith God. And the Lord did meld his love upon you, and choofe you, becintli, ye were more in number than any people, but becaufe the Lord loved you. There can be no other reafort why the lord loved thee, but becaufe he loved thee. 2. God's love. to Mee is the Jove ..of all relations.. Look; what a friend's love is to a friend, or what .i father's love is towards a child, or What an hufband's love is toWards a wife, filch is God's love to thee ; -thou ar his friend;• his fon, his daughter, 'his fpoufe ; an God is thy all in all.
•.3. For, the effeas of his lOve: 1. God fo loves "the,e, as that he bath enteredinto a'covenant With thee: Oh ; what a love is this ? Tell me, 0 my foul; is there not an infinite difparity betwixt God and thee ? is God above, and thou art a worm .beloW: he.is the' high and lofty one.that inhabiteth eternity,.whofe name is holy, and thou art lefs than the leaft of all the mercies of God. 0 wonder at ftich a condefcenfion that fuch apotter, and fuch ',a former or things,', should come on terms of bargaining with fuch clay, as is guilty before him! Had we the tongues of men and•ttngels, we could never exprefs it. . •
God fo loves thee, as that in the covenant he 'gives thee 411 his promifes. Indeed what is the covenant but an •heap of prdmifes ? As a clutter of flars make a conftellation ; fo a mafs of promifes concurreth in the covenant of grace. Wherever
- chrift is, clutters- of divine, promifes grow out of

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him ; as the rays and beams are from the fun. At God bath given thee his Son, Jo he bath given thee himfelf; and in that God hath given thee his Son and himfelf; this is a greater degree of love. Chriftians ! Band amazed. Oh! what love is this to the children of men ! Oh I that we fhould live to have our ears filled with this found from heaven! I will be a God to thee, and to thy feed after thee; I am Me Lord thy God. I will be their God, and they /hall be my people. 0 my foul, where haft thou been? .RoUfe up, and fet before thee all thefe paffages of God's love in Chrift : are not thefe ftrong attraaives to gain thy love? Canft thou choofe to love the Lord thy God? Shall not all this love of God in Chrift to thee conftrain thy love ? God in Chriftis the very element of love. Every element will to its proper place. Now God is love, and whither should thy love be carried but to this ocean or fea of love ? Come by beloved (faid the fpoufe to • Chrift) let us go up early to the vineyards, let us fee if the vines flourifi, whether the tender grapes appear; there will I give thee my lover. The flouzifhing of the vine, and the appearing of the tender grapes are the fruits of the graces of God in the affemblies of his faints. When thou eorneft to the word, prayer, meditation, be fure of this, to give Chrift thy love.
Of Joying in Jefus in that Refpa.
1.W E mutt joy in jefus, as carryin;.on.the great
work of our falvation. I know our joy here is but
in part; fuch is the excellency of fpiritual joy, that
is referved for heaven. God will not permit it to be pure and perfea here below; and yet fuch as it is, though ming4ed with cares and pains, it is a

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Welted diity; it is the light of .our fouls,' and were it quite taken away, out lives would be nothing but horror and confufion.
0 my foul, exercife this joy: Is there not caufe ? Come fee, and own thy bleffednefs. Take notice of the great things the Lord bath done for thee. 1. He bath made a covenant with thee of temporal mercies. Thou haft all thou haft by freeholding of covenant-grace. Thy bread is by cotenant, thy fleep is by covenant, thy fafety from fword is by the covenant, the very tilling of thy land is by a covenant of grace,.Ezek. 'dcal. 34. 0 how fweet is this? Every crumb is from Chrift, and by virtue of a covenant of grace. •
2. He hath made a covenant with thee.of fpiri: tual mercies ; even a covenant.of peace, and grace, and blelling, and life for evermore. God isbecome thy God. He is all things to thee ; be hath for: given thy fins, he bath given thee his Spirit, to lead thee, to fanaify thee, to uphold thee in that Rate wherein thou ftandeft ; and at Taft he will bring thee to a full enjoyment of himfelf in glory. Ohl lift up thy head, ftrengthen the weak hands and the feeble knees; ferve the Lord with gladnefs, conlidering the day of thy falvation draweth nigh. Write it in letters of gold, that thy God is in covenant with thee, to love thee, to blefs thee, and to Pave thee. Yet a little while, and he that £hall come will come, and receive thee to hirnfelf, and then thou (halt fully know what it is to have a God to be thy God. If a marlin covenant with God looks on him, he faith, This is my Father; if on Chrift, This is my elder Brother; if on angels, thefe are my keepers; if on heaven, this is piy bode) if on the figns of. 4eaveo, ire, meteors, thunder, thefe are but the effeas of my Father's power; if on profperity,Qod bath yet better things for sae i4 fibre.; if on adverfity, Jefus Chrift bath fuffered much more for me-than this ; if on the tlet vil, deob and hell 0 death 1.t ?14ere ipiky:fliNg

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0 gravel Where is thy viHory ? Come; poor ICA is it not thus with thee? What? Art thou in cove. nant with God, or art thou not ? If yet thou doubt-eft, review thy grounds of hope, and leave hot there; until thou coma up to affurance. But if thou art perfuaded of thy interest, Oh! then rejoice therein. Is it not a gofpel-duty to rejoice in the Lord, and again to rejoice ? The Lord is delighted in tilt delights : he would fain have it thy conitant frame and daily bufinefs to live in joy, and to be alwaye delighting thyfelf in. him. Blefs the Lord, 0 mil foul, faith David, and all that is within me blefs hit holy name. So rejoice in the Lord, 0 my foul, and all that is within me, rejoice in the name of God. This is true joy, when the foul unites itfelf to thd good poffeffed in all its parts. And was there ever fuch an objet of true joy, as this? Hearken, as if' heaven opened, and the voice came from God in heaven, I will be a God to thee, and to thy feed after thee. I am the Lord thy God ; and I will be thy God. What? doth not thine heart leap in thy bofom at this found? John the Biptitt leaped in his mother's womb for joy, at the found of Mary's voice ; and doth not thy foul fpring within thee at this voice of God ? 0 wonder ! fome can delight themfelves in fin; and is not God better than fin! If there be in thee any rejoicing faculty,now awake; and stir it up. It is the Lord thy God whom thou art to rejoice in ; it is he who is the top of heaven's joy, their exceeding joy; and it is he who is thy God, as well as their God.. Enough I Enough I or if this be not enough, hear thy duty, as Lord commands thee: Rejoice in the Lord, Phil. iii. 1. Be glad, ye children of Zion, and rejoice in the Lord your God, Joel, ii. 23. Rejoice in the Lord all ye righteous, forpraift is comely for the upright, Pfal. txxiii. 1: Rejoice in the Lord, ye righteous; and give thanks to the remembrance of his holinefS, Pfal. xcvii. 12. Let all thole that put their truj in thew:
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rejoice, let themiwza for joy becaufe thou defendeft • them s„let.,them alfo that love thy name be joyful in thee. Pfal. V. II.
Of Calling on Jefus in that Refpea.
WE mat call on Jefus, or on God the Father in and through jefus, in reference to this gracious covenant. Now. this calling on God contains prayer and praife.
. 1. We mutt pray. We mutt ufe arguments_ of faith challenging God, turn thou me, and I fhall be turned. Why? For thou art the Lord my God. This covenant is the ground on which all prayer mull be bottomed. The covenant we know contains all,the promifes ; and what is prayer but pro-miles turned into petitions? Thus prayed the prophet Jeremiah, Do not abhor us for thy name's fake, do not 'clifgrace the throne of thy glory. Remember, break not thy covenant with us. Why? Art not thou the Lord our Cod? And thus prayed the prophet Ifaiah, Be not wroth very fore, neither remember iniquity for ever. Behold we befeech thee ! And why fa? We are thy pegple. Be thy foul in trouble for fin and corruption; yet go to God, and plead his promife and covenant : Say as Jehoihaphat, Lord, I know. not what to do, only mine eyes are unto thee; Oh ! do thou fubdue mine iniquities. Be thy foul troubled for want of ftrength to do this or that duty; yet go to God and Chrift, and fay, " Lord thou knoweft I have no ftreagth " in myfelf; I am a. barren wildernefs, but thou " haft entered into a covenant with me, that thou " wilt put thy law into my inward parts, thou " wilt caufe me to keep thy judgments, and do " them, Ezek. xxxvi. 27.", Here is the way; is

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every want, or firait, or neceffity, fly to God and
Chrift, Paying, " Thou art my Father and we are
" thy people, 0 break not thy covenant with us."
2. We muff praife. 1. If we would .hive the blefling, let us'feek it with a purpofe to ha've grace exalted : thus Mofes fought pardon to this-very end, that God's mercy might appear. ifthou.wilt pardon their fin, thy ;mercy fhall appear, and,we ,hall be thankful unto thee ,for it ; fo the words.a.re made out by expofitors, which 'in the text •are either paflionately or modefflv fufpended. Th,efe are prevailing requefts with god, .when we:pJead for the glorifying of his own grace. Father, glorify thy name, faith Chriti, and prefently-there comes a voice out of the cloud, I have glorified it, and WIV glorify it again.
(3.) If we have the bleffing already, then be fore to afcribe glory unto him.that bath made gpodhis promife unto us. Who is a God like'unto thee, who pajith by the tranfgreffions of the remnant of thy heritage? Who thall make the praife of his grace .ts• ring through the world, that heaven.and earth may wonder at the grace that hath been Mewed us. " I will mention the loving kindnefs of the ". Lord, and the praifes of the Lord, according " to all that the. Lord hathbefiowecl on us, sand " the great goodnefs towards the houfe of Ifrael, " which he bath bellowed on them according to his ". mercies,. and according to the mu-Ititude of his "Invihg kindneffes." See how the. prophet ,rnendons the kindneffes, the lovinvkindneffes„the peoltitudeof his loving kindneffes, the goodnefs, And the great goodnefs of Gad: • he could hardly get- off •it ; he would have God and grace to have all the glory. Oh! my foul, bath God entered thee into a covenant of grace • Why then blefs the Lord, 0 my foul, and all. that is within me ,h14
$ holy .name.I • ; 1. : . I
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Qf Coqfprming to lefus in that Refira.
- -
WE muff Conform to Jefus in reference to this covenant of grace. We are changed by beholding, into the fame image. If we look 'unto Jefus in this refpe0,: this look will have fuch an influence upon bs, that we (hall conform to Jefus. But wherein Confifts this conformity? I anfwer, in thefe particulars.:
God in Chrift offers a covenant of grace to us: 'fo we Ihrough thrift fhould em,braCe this gracious offer. His offers have appeared from firft to laft : .As; t.. To Adam. 2. To Abraham. '3. To Moles. 4. To David. 5. To Ifrael, and to Judah. Take notice of it in that great promife 6f the covenant,
'tilt he thy God. So God is firft with us, he is the firft mover, he begins with es before we begin with him. • / will bring them,- faith God, into the -bond of the covenant. Now in this let us conform. Doth he offer ? Let us embraCe the offer. Doth be lead the way ? Let us. follow him ftep by flep in that very way. Let us not prefcribe unto God, let not us prefume to appoint the conditions of the covenant. But, come, take Gods and Cterift upon his own terms ; fubmit to that way of the covenant, and-to thofe conditions of peace which the Lord prefcribeth.
9. God in Chrift keeps covenant with us ; fo we through Chrift should be careful to keep covenant with God.- But we Trtuft keep it. The Lord never will, never. hath broken covenants on his part : but alas ! we on our parts have broken the 441 covenant of works. Let us take heed we break not the fecond ; for then there re-Mains not any more place for any more covenants. As the 1..ord keeps covenant • with us; fo let us keep cg-

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venant with him; and therein is the bleffing. The mercy of the Lord is from everlafiinglo everlafiing, —to fuck as keep his covenant.
Sundry ails of faith are required to this keeping of covenant:
(-1.) Faith in keeping the covenant, bath always an eye to the rule and command of God. • As in things to be believed, faith looks on the promife fo in things to be praaifed, faith looks on the command. Faith will prefent no ftrange fire before the Lord, it knows that God will accept of nothing but what is according to his own will.
(2.) As faith takes direaion from the rule; fo in •
keeping of the covenant, it direas as to the right end, that is to the glory of God. We are of him, and live in him; and by faith we mutt live to him and for • him. " For none of us liveth to himfeif, f‘ and no man dieth to himfelf ; for whether we " live,-we live unto the Lord ; and whether we die, " we die-unto the Lord ; whether we live therefore •• or die, we are the Lord's."
(3.) 'Faith in keeping the covenant (Melds the foul againft all hindrances that • it meets with. Sometimes we are tempted by the baits and allurements of the world. All thefe will 1 give thee, faith the world, if thou wilt be mine ; but then faith overcomes the world, by fetting before us better things than thole. Sometimes we are tempted by croffes, ?ffli1ions, perfecutions, and fufferings for the.name of Chrift ; but then faith makes us conquerors through Chrift that loved- us, by fetting before us the end of our faith and patience.
(4.) Faith encourageth the foul, that the Lord will have • a gracious refpe& unto its keeping coL venant. In every nation he that feareth him, and FoOketk righteousnefs, is accepted of him. Surely thiglis no frnall encouragement to• well-doing. What Would' not a , fervant do, if he knew his Lord' would take it in good part? Now faith cures the foul, • there is not one prayer, one holy

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defire, or one good thought, or word which is fpoken or done to the glory of God, but God takes notice of it, and accepts it in good part.
Oh my. 0oull art thou acquainted with thefe a&s of faith, enabling thee in tome good meafure to keep covenant with God? Then is there a fweet conformity betwixt. thee and Jefus.
, 3. God in Chrift hath highly honoured us, as we are his people; fo we through Chrift:lhould honour him highly, as he is, our God. This is the main end of the covenant. Oh 1 my foul, be,:like to God, bear the image and refemblance of God thy Father, in this refpea.: he hath humbled himfelf to advance thee then humble thy(ellto advance him; endeavOurevery way to exalt his name.-
.. -We are willing to be in covenant with God, that we may fet up outfelves, that we may fit upon thrones, and poffefs a kingdom; but we moft think efpecially of:fetting up the Lord upon his throne. 41..crifrgr0.4fneff to our •God, faith Moles, make it a name and a praife unto. bim,,that he bath vouch,- fated to make us his people,. and to take us into covenaftt with, himfelf. Honour him as he is God; but honour him more abundantly,•s.he is our God. Who timid honour hinvif his people do not ? The world knows him not ; the world willnot leek after God,--God is not in all his thoughts. And shall God have no honour ? Shall he that aretcheth out the heaklens,.and laid the .fouoslations of the earth, and formed man upon it,. have; no, glory .Oh yes! The Lord himfelf anfwers, • Titis people have I formed/or tnyfeif, they /1141114m forth lay praift. Surely, 'Cr5:14. wilt have praife from his •ovo people, whom tie Ilgth :taken WM, himl-Plf. He wig be glorified in •all that co near,hiak. , •
. flu% h oW. 111004 we honour .God 1, I anfwerf,We tonft tie. unclor the anthor4 of every, word of God, and conform ourfcAves ta:the _examples. of God.: . that we,snuft labour to become,fpllowers
?COW, ancliplit!tte, his.virtue.s. _It is,apartpf that

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honour, which children owe to their parents to obey their commands, and to imitate their example. We cannot honour God more, than when we are humbled at his feet to receive his word, than when we renounce the manners of the world, to become his followers as dear children. Oh ! think of this ; for when we conform indeed, then we are holy as he is holy, pure as he is pure ; and then, how fhould this but tend to the honour and glory of our good God?
Thus far we have looked on Jefus, as our Jefus, in that dark time, before his coming in the flefh. Our next work is to look on Jefus, carrying on the great work of man's falvation, in his firft coming or incarnation.

SECT. 1. Of the Tidings of Chrift,
IN this period, • as in the former, we ilia &ft lay down the objea ; and fecondly, dire( you how to look unto it.
The objea is Jefus, carrying on the work of man's falvation, in his firft coming in the flefh, until his coming again. But becaufe in this long period we have many tranfaEtions, which we cannot with conveniency difpatch together: we (hall therefore break it into fmaller pieces and prefent this objeEt, Jefus Chrift: 1. In his birth. 2'. In his life. Z. In his death. 4. In his refurreaion. 5. In his afcenfion, ceffion, at God's right hand, and million of his Holy Spirit. 6, In his interceflion for his

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faints ; in which bufinefs he will be employed till hislecond coming to judgment.
1. Firff, For the tranfaaions of Jefus in his birth. Some things we mutt propound before, and fome things after his birth ; fo that we (hall continue this period till the time of John's baptifm, or the exercife of his miniftry upon earth. Now in all the tranfaaions of this time, we (hall efpecially handle thefe 1. The tidings of Chrift. 2. The conception of Chrift. 3. The duplicity of natures in Chrift. 4. The wonderful union notwithftanding that diftinaion. 5. The birth of Chrift. 6. Some confequents after his birth, whilft yet a child -of 'twelve years old.
firft paffage in relation to his birth, is, the tidings of Chrift : this appears, Luke i. 26, 27, 28, &c. And in the fixth month the angel Gabriel was fent from God, 8Cc. 1 (hall a little infift on fome of thefe words.
1. The meffenger is an angel. Man was too mean to carry the news of the conception of God. Never any bufinefs was conceived in heaven, that did fo much concern the earth, as the conception of the God of heaven in a womb of earth ; no lefs therefore than an angel was worthy to bear thefe tidings ; and never angel received a greater honour, than of this embafrage.
2. This angel falutes the virgin ; Hail, thou that art highly favoured, the Lord rs with thee; art thou among women. Many men and women have been and are, the fpiritual temples of God ; but never was any the material temple of God, but only Mary ; and therefore, bleffed art thou amongft women : and yet we cannot fay that the was lo bleffed in bearing Chrift, as the was in believing in Chriff; her bearing was more miraculous, but her believing was more beneficial to her foul :
8. This virgin is troubled at this falute. She might well be troubled; for, 1. If it had been but 2 man that had come in fo fuddenly, when the

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expelled none ; or fo fecretly, when the had no other company ; or fo ftrongly, the doors being probably (hut ; the had caufe to be troubled; How much more, when the glory of the angel heightened the aftonifhment ? 2. Her fex was more fub. jea to fear: If Zachary was amazed with the fight of this angel,- how much more the virgin! But the angel comforts her; Fear not Mary, for thou haft foundfavour with God.
4. Here is the foundation of her comfort, and our happinefs ; Behold, thou 'halt conceive in thy womb, and bring forth a fon, and (halt call his name Jefus. Never was mortal creature thus honoured; that her womb thould yield that flefh, which was perfQnally united to the godhead; that the thould bear him that upholds the world. There is one wonder in the conception, another in the fruit ; both are marvellous, but the latter is more myfterious, and fuller of admiration : The fruit of the womb is Jefus, a Saviour, the Son of the High-eft, a King; God than give him a throne, and he !hall reign for ever; for of his kingdom there fiaU be no end. Here was a Son, and fuch a Son as the world never had before ; and here was the ground-of Mary's joy: How could the but rejoice, to hear what her fon thotild be before he was ? Surely, never was any mother fo glad of her fon born, as this virgin was of her fon before he was conceived.
The, ground of this joy lay more efpecially in. that name of Jefus. Here, Chriftians, is the objeitthat you are to look unto. The firft title that the angel gives our Saviour, is Jefus a Saviour. Oh come! let us dwell a little here. Without Jefus we bad never known God our friend; and without Jefus, God had never known us for any other than his enemies. This name Jefus is better to us than all the titles of God., Indeed there is goodnefs and greatnefs in the name Jehovah ; but we merited fo little good, and determined fo much evil, that in it alone there had been fmall comfort for us; but in.
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the name of Jefus `there is comfort, and with the name of Jefus there is comfort in the name of God. In old times, God was known by his names of power, and of majefty ; but his name of mercy was referved 'til now, when God did purpofe to pour out the whole treafure of his mercy, by the mediation of his Son. And as this name is exalted' above all names ; fo are we to exalt his mercy above all his works. Oh ! it is an ufeful name ! In all depths, diftreffes, miferies, perplexities, we befeech God by the name of Jefus, to make good his own name, not to bear it for nought ; but as he is a Saviour, to fave us : And this is our comfort; that God will never fo remember our fins, as to forget his own bleffed name; and efpecially this name Jefus. It is the higheft, the deareft, the fweeteft name to us of all the names of God.
The reafon of this name was given by the angel to Jofeph : Thou ,/halt call his name Jefus, for he 'hall fare his people from their fins. But why from their fins ? We teem rat* willing to be faved from poverty, ignominy, prifon, death, Hell. Sin is a thing that troubles but few : Alas ! fin (if we uhderftand) is the very worft of evils : There is no poverty but fin, there is no thame but fin; there is no prifon but that prifon is a paradife without fin; there is no death that has any fting in it, but for fin; the fling of death is fin ; take out the fting, and you may put the ferpent in your bofom: Nay, I'll fay more, there would be no hell, were it not for fin : Sin firft kindled the fire of hell, fin fuels it ; take away fin, and that tormenting flame goes' out. Had it•not been for fin, the devil had had nobufinefs in the world ; were it not for fin, he could never hurt a foul.
What abundance of benefits are here in one
ward, He /hall fave his people from their fins I'
There is no evil incident to man, but it ceafeth to
be evil when fin is gone. If Jefus takes away fin,
doth biers our very bleffings, and fanaify our

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affliEtions : He fetcheth peace out of trouble, riches out of poverty, honour out Of contempt, liberty out of bondage : He pulls out the fling of death, puts out the fire of hell : As all evils are wrapt up in fin ; fo he that faves us from fin, Caves us from all evils whatfoever.
This is that Jefus, the Son of God's love, and the author of our falvation, In whom alone Gad is well pleafed ; and whom the angel publifhed before he was conceived Thoufialt conceive, and bring forth a fon, and fialt call his name Jefus.
• Of the Conception of Chr..
THE conception of Chrift, was the -conclufion of the angels meffage. No fooner had the virgin faid, Be it to me according to thy word; but according to that word it was : Immediately the Holy Ghofl over-fhadowed her, and forms our Saviour in her womb. Now brethren!' now was The time of love. Well may we fay, Now was it that the day brake up, that the fun arofe, that darknefs vanifhed, that wrath gave place to favour and falvation: Now was it, that free grace came down from heaven, thoufands_of angels waiting on her ; the very clouds part (as it were) to give her way ; the earth fprings to welcome her; the floods clap their hands for joy ; the heavenly boils fing as the goes along, Glory to God in the highest, peace upon earth, good will towards men ; Truth and righteoufnefs go before her, peace and profperity follow after her, pity and mercy wait on either hand, and when fhe &ft fets her foot on the earth, the cries, A jefus I. a Saviour !—Hear ye funs of men !—The Lord hat/i Pent me down to bring you news of Iglus I—Grace : and peace be unto you ; I will live with you'in this'
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world, and you fall live with me in the world to come.—Here was bleffed news.—This is pure gofpel; this is glad tidings: Free grace proclaims Jefus; and Jefus is made up as it were all of free grace. What eternal thanks do we owe to the eternal God! How may we fay with the angels, Glory to God for Jefus Chrift !
But in this conception of Chrift are fo many wonders, that e'er we begin to fpeak them; we may ftand amazed: Without controverfy, great is tke my.ftery of godlineis : God manijejl. in the fiefh. Say, is it not a wonder, a myftery, a great myftery, that the Son of God fhould be made of a woman, even made of that woman which was made by himfelf? Is it not a wonder, that her womb then, and that the heavens now, fhould contain him, whom the heaven of heavens cannot contain I—Concerning this conception of Chrift, I fhall fpeak but a little : what man can conceive much of this ? Our greatefl light we borrow from the angel, who defcribes it thus : The Holy Ghoft flail come upon thee, and the power of the higliefi fhall overfiadow thee.
Out of thefe words, obferve, 1. The agent. 2. The effeEt.
I. The agent or efficient caufe of Chrift's conception, is the Holy Ghoft. This agrees with that fpeech of the angel to Jofeph : That which is conceived in her, is of the Holy Ghoft. This conception of Chrift was by the operation, or virtue of the Holy Ghoft ; or by the energetical command and ordination of the Holy Ghoft, whereby that part of the virgin's blood, or feed, whereof the body of Chrift was to be framed, was fo cleanfed and fanctified, that in it there fhould be neither fpot nor (fain of original pollution.
2. The of 'e& was the framing of Chrift's man1ood, in which we may obferve the matter and planner. 1. For the matter: Obferve we the mat, ter of the body, and of the foul of Chrift. Tti

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matter of the body of Chrift was the very flefli and blood of the virgin: He was made of woman, faith the apoffle, i. e. of the fiefh and blood, and fub, fiance of the woman : And he was made of the feed of David (faith the apoffle) according to the flefh ; otherwife he could not have been the Son of David, according to the flefh. 2. The foul of Chrift was not derived from the foul of the virgin, but it was made as the fouls of other men be, i. e. of nothing, by the power of God ; and fo infufed into the body by the hand of God.
2. For the manner of forming Chrift's human nature, it was miraculous. The angel afcribes two actions to the Holy Ghoft in this great work ; the one to come upon the virgin, the other to over= shadow her; by the firft is fignified the extraordinary work of the Holy Ghoft in fafhioning the human nature of Chrift.
The fecond aEtion afcribed to the Holy Ghoft, is overshadowing of the virgin : This teacheth us that we mould not fearch overmuch into this great myfiery. Alas ! it is too high for us; if the courfe , of ordinary generation be a fecret, how paft all comprehenfion is this extraordinary operation ? I know the word was madefiejh (faith Chryfoftom) but how he was made I know not.
Of the Duplicity of Natures in Chrifl.
THE duplicity of natures in Chrift appears, in that he was truly God and truly man. To us a child is born, faith the prophet ; there is a nature human; and he mall be called the mighty God ; there is a nature divine. God fent his Son, faith the apoffle, therefore truly God : and the Son made. of a woman, therefore truly man.

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That Chrift is true God, both apparent fcriptures, and unanfwerable reafons drawn from fcriptures evince. . •
". 1. The fcriptures call him God. 7n the beginning was the word, and the word was with God, and the word was God.—And unto the Son he faith, thy throne, 0 God, is for ever. And Thomas anfwered and faid unto him, My Lord, and my God j and take heed to yourfelves, and to all the flock—To feed the church of God, which he hath purchafed with his own blood. And hereby perceive we the love of God, becaufe he laid down his life for us. Aad we know that the Son of God is come. This is the true God and eternal life. ,And without controverfy great is the myftery of godlinefs. God was manifejled in the fleyh.
2. Unanfwerable reafons drawn from fcriptures, prove hirii God: Thus it appears.—
(1.) From thole incommunicable properties of the Deity which are afcribed unto him : He is eternal as God, Rev. i. 17. He is infinite as God, Matt. xxviii. 20. He is omnifcient as God, Matt. ix. 4. He is omnipotent as God, He that cometh from above is above all—He is able to fubdue all things unto himftf—He hath the keys of hell and death. •
(2.) From thofe aEts afcribed to him which are only agreeable to the divine nature, as, to hear the prayers of the people, John xiv. 14. To judge the quick and the dead, John 5. 22. And thus he creates as God, John i. 4. He commands as God, Matt. viii. 26. He forgives as God, Matt. ix. 6.. He fanEtifies as God, John i. 12. He glorifies as god, John x. 21.
(3.) From all thofe acknowledgements given to him by the faints, which are only proper unto God; and thus he • is belieAd on as God. John iii. 18. lje is loved as God, 1 Cor. xvi. 22. He is obey- ed as Ga, Matt. xvii. 5. He is prayed to as God, A6s vii. 59. He is praifed as God, Rev. 'v. 13, -

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He is adored as God, Heb. i. 6. Phil. ii. 10. Surely all thefe are ftrong demonftrations, that Chrift Jefus is God. But why was it requifite that our Saviour fhould be God ? 1 anfwer,
1. Becaufe none can fave fouls, nor fatisfy for fin but God alone. There is none (faith the Pfalmift) that can by any means redeem his brother, or give a
' ranfom for him.—But God will redeem my foul from the power of hell. 2. Becaufe the fatisfa&ion, which is made foi fin, muft be infinitely meritorious. An infinite wrath cannot be appealed, but by an, infinite merit ; and hence our Saviour muft needs be God, to the end that his obedience and fufferings might be of infinite worth. 3. Becaufe the hirthen of God's wrath cannot be endured by a finite creature : Chrift therefore muff be God, that he might abide the burden, by his divine power. 4. Becaufe the enemies of our falvation were too firong for us : How could any creature overcome Satan, death, hell, damnation? Ah ! This required the power of God, there's none but God that could deftroy him that had the power of death, that is the devil.
2. As Chrift is God, fo he is true man. He was born as man, and bred as man, and fed as man, and flept as man, and wept as man, and farrowed as man, and fuffered as man, and died as man.
But more particularly. 1. Chrift had a human body. Wherefore when he came into the world, He Paid, facrifice and offering thou wouldeft not, but a body haft thou prepared.
2. Chrift had an human reafonable foul : My foul is heavy unto death, faith Chrifl ; and again Father, into thy hands .1 commit my fpirit. Surely (faith Nazianzen) either he had a foul, or he will neterfave a foul.
3. Chrift had all the properties that belong either to the foul or body of a man : Nay more than fo, Chrift had all the infirmities of our nature, fin only excepted; I fay the infirmities of our nature;

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as cold, and heat, and hunger, and thirfl, and weaknefs, and weaknefs, and pain.
But why was. it requifite that our Saviour fhould be man ? I anfwer, I. Becaufe our Saviour Mutt fuffer and die for our fins, which the God-head could not do. 2. Becaufe our Saviour mull perform obedience to the law. 3. Becaufe our Saviour snuff fatisfy the juftice of God in the fame nature wherein it was offended. 4. " Becaufe by this means we might have free accefs to the throne of grace, and might find help in our neceffities, having fuch an High Prieft as was in all things tempted like unto vs," Heb. iv. 15.
A real diftina ion of thefe. two natures is evident. 1. In regard of effence, the God-head cannot be man-hood, nor can the man-hood be the God-head. 3. In regard of properties the God-head is aloft wife, julLonmipotent, yea wifdom, juffice, omnipotency. itfelf, and fo is not the man-hood, neither can it be. 3. They have diftina wills : Not my will, but thy will be done 0 Father! Plainly differencing the will of a creature from the will of a Creator. 4. The very aaioris in the work of redemption are infeparable, and yet diftinguilhable : I lay down my life, and take it up again. To lay it down was the Saion of man not of God ; and to take it up, was the a€tion of God, not of man in thefe refpeas we fay each nature remains in itfelf entire, without any converfion, commixtion, or confufion.: There is no converfion of one into the other, as when he changed the water into wine ; no compofition of both, no abolition of either' no confufion at all. It is eafy to obferve this realditlinaion of his two natures from firft to 'aft : as firfi, he was conceived as others, and fo he was man ; but he was conceived by the Holy Ghofl, as never man was; and fo he is God.
2. He was born as others, and fo he was msn;$ but he was born of a virgin, as never man was; and this fpeaks him as God. 3. He was crucified, died,

and was_huried, and fo he was man; but be vote again from the dead, afcended into heaven, and from thence than come at Taft to judge the quick and the dead, and fo he is God.

Of the Union of the two Natures qf &rill-, is one
and the fame Perlim.
THE union of two natures of Chrift, iri one and the felt-ratne perfon; Is that great minder, which now we Mutt fpeak 61 at We are able. But alas ! how Ihould we fpeak or this union, and not be confounded in ourfelves? It IS a great myftery, a ferret, a Wonder. Many wonders have been fince the beginning of the world ; but all the wonders that ever were mutt give place to this. Neither the creation Of all things out of nothing, nor the reftoration Of all things into theif perfea being; I mean neither the first work, nor the lait work of God in this. world (though molt admirable) may be compared with this. This union of the two natures of Chrift hi one perfon, Is the higheft pitch of God's wifdom, goodnefs, power, and glory. 4
In the explication of this union, that which I
infift on (as the moil neceffary for our underftanding) is, 1. The union itfelf. 2. The effects or benefits of it.
1. For the union itfelf we thall difcufs, 1. Wherein union confifts. 2. The fcriptural texts that confirm this union. 3. The perfons affuming; and the nature afrumed: And of there as briefly as I. May.
This union confifts in that dependence Of the
human nature on the word, and in that communicating of-the perfon or fubftance of the word, with the human nature that is affumed ; fo that it is filch an union that both natures make one perfon of Chrift.
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, 2. For the fcriptural texts that confirm this union? Among many I (hall only cite thefe.
When Chrift asked his apoftles, Whom do men fay that I the Son of man am ?—Simon Peter anfwered, thou art the Chrill the Son of the living God. Now if but one Chrift, then furely but one perfon: And if the Son of man be the Son of the living God, then furely there are two natures in that one perfon. °Verve how the Son of nian and the Son of God, very man and very God, con-center in Chrift : As the foul and the body make but one man, fo the Son of man and the Son of God made but one Chrift : Thou art Chrift faith Peter, the Son of the living God.
So Paul, fpeaking of Jefus the Son of God, He tells us, that he was made of the feed of David, according to the fiefh, and declared to be the Son of God, with power according to the fpirit. 1. Made of the feed of David; of the fubftance of the virgin, who was David's pofterity. 2. Declared to. be the Son of God : The word in the original fignifies a declaration by a folemn fentence or definitive judgment. I will declare the decree the Lord bath filid unto me, thou art my Son. That which I•point at.: He is the fon of David, in refpett of his manhood; and he is the Son of God, in refpeEk of his God-head; here be the two natures; but in the words before, thefe two natures make but one Son, Jefus Chrift our Lord : And in the very words themfelves he is declared to be the Son of-God ; He doth not fay Sons, as of two ; but his Son Jefus Chrift, firft before, and then after ; to Thew unto us, that as before his making, fo after his making, he is ftill but one Son, or one perfon of the two diftina natures fubfiftiug.
To the fame purpofe is that text :. In him dwelleth all the fullnefs of the God-head bodily; by the union of the divine nature with the human in the unity of his perfon, the God-head dwelleth in

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Chrift as the foul in the body : It dwelleth in him bodily ; not feemingly, but really ; not figuratively, and in a 'ffiadow, as he dwelleth in the temple; not by power and efficacy, as he dwells in all the creatures ; not by grace, as in his people; nor by glory, as in the faints above; but effentially, fub-ftantially, perfonally, the human nature being affumed into union with the perfon of the word, Obferve the paffages ; he in whom that fulnefs dwells, is the perfon; that fulnefs, which doth Co dwell in him, is the nature : Now there dwells. in him not only, the fulnefs of the God-head, but the fulnefs of the Man-hood alfo; for we' believe him to be both perfe& God, begotten of the fubftance of his father before all worlds, and perfed
made of the fubftance of his mother in this world.; only he in whom the fulnefs of the God-head dwell. eth, is one; and he in whom the (ulnas of the manhood dwelleth, is another ; but.he in whom the fulnefs of both thefe natures dWelieth is one and the fame Immanuel, and confequently one and the fame perfon; in him, i. e. in his pierfon, dwelleth all the fulnefs of the God-head and all the fulnefs of the man-hood: in kinz • dwelleth all the, fulnefs of the God-head bodily. .
3. For the perfon affuming, add the nature! affumed : 1. The perfon affuming, was a- divide perfon : It was not the divine nature that affumed an human perfon, but the divine perfon that affumed an human nature; and of the three divine perfons, it was neither firft, nor the third!;. neither the Father nor the Holy Ghoft that did affume this nature ; but it was the Son, the middle perfon.
2. The nature affumed was the feed of Abraham ; " For verily he took not on him the nature of angels, but he took on him the feed of Abraham." Elfewhere the apoille calls it the feed of David : He is made the feed of David according to the fiefh:, And, elfetvhere he is called the feed of the woman : " I will put enmity between thy feed
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and her feed : And when the fulnefs of the limo was come, God fent forth his Son made of a woman :" No queftion the was the material principle of which that precious fleth was made, and the Holy Ghoft, the agent and efficient: That bleffed womb of her was the bride chamber, wherein the Holy Ghoft did knit that indiffoluble knot betwixt our human nature and his Deity. The Son of God affuming into the unity of his perfon, that which before he was not, even our human nature. Oh ! with what aftoniihment may we behold, our duff and antes affumed into the unity of God's own perfon I
Theft are the deep things of God, and indeed fo 'exceedingly myfttcal, that they can never be perfealy declared by any man. Bernerd compares Phis ineffable myftery of the union of the two natures, with that incomprohenfible myftery of the trinity in unity. In the trinity are three perfons and one nature; in Chrift are two natures and one perfon; that of the trinity is indeed the gr4ateft and this of the incarnation is like unto it ; they both far exceed man's capacity; for his way is in the fta, and his path in the great waters, and his footjleps are not known.
2. For the effeas and benefits of this union ; they are either in refpea of Chrift, or in refpeel Chriftians.
1. Thofe refpea of Chrift, are, 1. An ex﷓
.emption of all fin. 2. A collation of all graces. 3. A communication of all the properties.
1. We find that although Chrift appeared as a (inner, and that he was numbered among the wicked or with the tranfgreffors. If& liii. 12. Yet in truth he did no .fin, neither was any guilt found in his mouth, 1 Pet. ii. 22. The apoftle tells us, he was holy, harmlefs, undefiled, and feparate from finners: He affumed the nature of man, yet by reafon of this pure conception, and of this union he was conceived, and born, and lived without fin

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fie took upon him the feed of man, but not the tin of man, fave only by imputation.
2. The graces collated unto the humanity of Chrift by reafon of his union, are very many ;. I thall inftance in ibme
1. That the manhood is a peculiar temple for the deity of Chrift to dwelt in: It is the place wherein the Godhead flews it fell more manifeftly and more glorioufly than in any other creature: it -is true, that by his providence he thews himfelf in all his creatures, and by his grace in his faints; but he is molt glorioufly, eternally, according to the fulnefs of his deity, in the humanity of Jefus Chrift : in him dwelleth all the fulnefs of the Godhead bodily. Some are of opinion, that as now in this life, no man cometh unto God but by Chrift : fo hereafter, in the next life, no man than fee God, but in the face of Jefus Chrift.
2. That the manhood of Chrift, according to its meafure; is a partner with the Godhead in the work of redemption and mediation : as he is Immanuel in refpea of his perfon, fo he is Immanuel in refpeet of his office. He muff needs be man as well as God, that he might be able to fend this comfortable meffage to the Eons of men ; Go to my brethren, and Jay unto them, I afcend unto my Father, and your Father, and to my God and your God.
3. That the manhood of Chrift, together with the Godhead, is adored and worthipped with divine honour : Not that we worthip the manhood atone, as merely a creature ; but that we adore the perfon of Chrift, which confifteth of the manhood, and of the Godhead.
4. That the manhood bath an extraordinary meafure of habitual graces poured into it. In this he excels the very angels, for to them was given grace only by meafure; but to the humanity of Chrift was given grace without meafure ; even fo much, as a creature is any ways capable of. Never was ;here any but Chat whofe graces were no way

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!tinted, and was abfolutely full of grace. Divines tell us of a double grace in Chrift; the one of union, and that is infinite ; the other of unaion (which is all one with grace habitual) and that is in a fort infinite ; for howfoever it be but a finite and created thing, yet in the nature of grace, it bath no limitation, no bounds, but inclnderh in itfelf what foever any way pertains-to.grace. The reafon of this illimited grace beftow-ed on the nature of man in Chrift, was, for•that grace was given to it as to the univerfal caufe, whence it was to be derived unto all others. He is the fountain of grace, and of his fulnefs we receive grace for grace. •
3. For the communicatiop of the properties. It is -a -kind of fpeech peculiar-to the fcriptures when the properties of either nature of Chrift confidered Tingly are attributed to the perfon of Chrift. Thus we may fay, that God was born of a -virgin, and that God fuffered, and God was crucified ; not (imply in refpea of his Godhead, but in refpea of his perfon, orin refpea of the human nature which God united to himfelf. And thus we.may fay, that the, man Chrift is Almighty, Omnifcient, Omniprefent, yet•not in refpea of his manhood, but in refpea of the perfon which is God and man ; or in refpea of the divine nature of the man Chrift Jefus; for here man fignifieth the whole perfon of .Chrift, and not the human nature : but -on the contrary, we may not fay, that the Godhead of Chrift was born of a virgin, or fuffered, .or was crucified ; nor may we fay,that the manhood of Chrift isAlmighty, -Omnifcient, Outniprefent ; becaufe the Godhead and manhood are fuch words, as noteto us, the two natures of Chrift, the on divine-, and the other human, and not the perfon of Chrift.
2. The effeas- or benefits of this hypoftatical union, in refpea of Chriftians, are their fpiritual union and communion with God and Chrift.
1. There is a fpiritual union of Chriftians with God in Chrift. Oh ! the wonder of tlaefe two blef﷓

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fed unions ! firft, of the perfonal union ; fecondly, of the fpiritual or myftical union. In the perfonal union, it pleafed God to affume and unite our human nature to the deity ; in this fpiritual union, it pleafed God to unite the perfon of every believer to the perfon of the Son. of God. This union is rnyflical., and yet our very perfon-s, natures, bodies, fouls, are in a fpiritual way conjoined to the body and foul of Chrift; fo that we are members of the body of Chrift, and of the fleth of Chrift, and of the bones of- Chrift: and as this conjunaion is immediately made with his human nature, 'fo thereby we are alfo united to the divine nature; yea, the perfon of the believer is united to the glorious perfon of the Son of God.
Now, concerning this union, for our better underftanding, obferve thefe three things.
1. It is a moil real union : it is not a mere notional union, that confifts only in the underftanding ; it is not an imaginary thing, that bath no other being but only in the brain ; no, it is a true, real union. In natural unions, I confefs, there may be more evidence, but there cannot be more truth.
2. It is a very near union. You will fay, how near? If an angel were to fpeak to you, he cannot fatisfy you in this ; only as far as our underilanding can reach it, and the creatures can ferve to ,illuftxate thefe things. Take it thus : whatfoever by way of comparifon can be alledged concerning the combination of any one thing with another, that, and much more, may be Paid of our union with Jefus Chrift. See how near the father and the child are, how near the hufhand and the wife are ; fee what union is between the branches and the vine, the members and the head ; nay, one thing more, fee what the foul is to the body ; fuch is Chrift and fo near is Chrift, and nearer to-the perfon of every true believer. I live, yet not-I, faith Paul, but Chrift liveth in me. As if he had laid, as

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the foul is to the body of a natural man, fo is jettii • Chrift to my foul and body.
3. It is a total union; that is, whole Chrift is united to the whole believer, foul and body. If thou art united to 'Chrift, thou haft all Chrift ; thou art one with him in his nature, in his name ; thou haft the fame image, grace, and fpirit in thee, as he hath ; the fame precious promifes, the fame accefs to God by prayer as he ; thou haft the" fame love.of the Father; all that he did or fuffered thou haft a !hare in it; thou halt his life and death ; all is thine. - So on thy part, he hath thee wholly, thy nature, thy fins, the punilhment of thy fins, thy wrath, thy curfe, thy ffiame ; yea, thy wit, and wealth, and ftrength, all that thou arts or haft, or canft do poffibly for him. It is a total union : My beloved is mine, and I am his whole Chrift is mine, and all that I am, have, or can do, is his.
2. There is a fpiritual communion with God in Chrift. Both thefe are the effects of Chrift's perfonal union : firft, union to his peribn, and then communion with his benefits. Union, in proper fpeaking, is not unto any of the benefits flowing to us from Chrift ; we are not united to forgivenefs of fin, holinefs, peace of confcience, but unto the perfon of the Son of God himfelf: and then, fecondly, comes this communication of all the be-, nefits arifing from this union to the Lord Jefus ; that as Chrift was prieft, prophet,' and king; fo we alto by him are, after a fort, prieffs, prophets, and kings; for being made one with him, we are there-' by poffeffed of all things that are his.
Of the Birth of Chri jf.
HE birth of Chrift now follows. A thing fo wonderful, that it was given for a fign unto believers feven hundred and forty years before it was

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· •
lictemplithed : therefore the Lord hiteelf frill give a fign behold a virgin jhalll conceive and bear a Son. But come a little nearer : Let us go to Bethlehem, as the fhepherds laid, and fee this thing, which is (vibe to pats ! If we lien but one ftep into his lodging, heaven's wonder is before our eyes; now look upon Jefus I Look. on him *sin fulnefs of time he carried on the great work of our falvation. Here yon may read the Meaning in Adam's covenant, Abraham's promife, Mofes's tevelation, David's fucceffion ; thefe were Wit-veils., but now than we draw afide the curtains: Come) take a view of the truth itfelf. What a ftrange birth is this ? Look on the babe;there is no cradle to rock him; no nurfe to lull him, no linens to twaddle him.
· fcatce a little food to nourith hint. Look on the mother ; there's no midwives help, no downy pillows, no linen hangings; fcarce a little thaw where the is brought a-bed. Look on Jofeph his fuppofed father ; he rather begs than gives a bleffing : Poor carpenter I that makes them a chamber of an ox-flail. Mary mutt bear a Son ; an angel tells her, the Holy G40 overfhadows her, the days are accomplifhed, and the is delivered.
No fooner was Chrift born, but righteoufnefs looked down front heaven ; the caft her eye upon earth, and feeing truth frethly fprung there, the looked and looked again • Certainly it was a fight to draw all the eyes of heaven to it. It is laid of the angels, that they defired to look into thefe things, They looked withfully at them, as if they would look through them. No queftion butrighteoufnefs looked as narrowly and piercingly as the angels. Some obferve, that the Hebrew word, the looked down, fignifies, that the beat out a window, fo defirous was righteoufnefs to behold the fight of Chrift born, that the beats out a window in hea- • ven. Before this time, the would not fo much as look down towards the earth : Righteoufnefs had no profpeet, no window open this way. But now
9 C C C

the cafe is altered 'No fooner doth our vine bud upon the earth, but the• is willing to- eondefeendi and fo willing, that the breaks a window through the walls of heaven to look down : And no marvel • for what could tighteoufnefs.defire to fee and fatie fy herfelf in, that was not to be feen in jefus Chrift ? He • was all-righteous, there was not the leaft fpot of fin in him : His birth was clean,. and his life was holy, and his death was innocent. Both his foul and body were without all fin; both his fpirit and his mouth were without all guile : Whatfoever fatiffaaion righteoufnefs would have, fhe might have it in him. Lay judgment to the line, and righte- oufnefsto the balance, and there is nothing in Jefus but ftrength • for the line, and full weight for the balance. -
3. For the meeting and agreement of all God's attributes as the effect of this, the verfe before tells us, that mercy and truth are net together, righteoufnefs and peace have liyed each other.
Many means were made before Chrift's time for this bleffed meeting ; but it would not be Sacra:: Tice and •hurnt-offering thou wouldft not•: Thefe 'means were not prevalent enough to caufe it.. Where thick it ? you will fay: Surely it was not long of mercy; the was eafy to be entreated : She looked up to heaven, but righteoufnefs would- not look down ; and indeed here was the bufinefs : righteoufnefs muff and will have fatisfaetion ; either fome fatisfa&ion for ,fin muff be given to God, or the will never meet more ; better that all men in the world were damned, than that the righteoufnefs of God fhould be unrighteous. But our Saviour is born ; and this birth occafions a gracious meeting of the attributes : Such an attractive is this birth, that all meet there ; Indeed they cannot but meet in him. Chrift is mercy; and Chrift is truth, and Chrift is righteoufnefs, and (Thrift is peace.
1. Chrift is mercy. -Tlius Zacharias prophefied ; that through .the tender mercy of our God the day﷓

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fpring (or branch) from on high bath rifted us. And -G-Od, the Father of Chrift, is called the Father • of mercies ; as if mercy were his Son,, who had no other Skiri but his 'dearly beloved Son izr whom he is well, pleafed.
2. Chrift_ is truth. 1 am the way, and the truth, acid the fife. Thai truth in whom.is acooMpfilhed whatfoever was prefigured of the Meffiah. And this is his name, The Lord, the Lord God, abundaUt in goodnef; and Muth. • He is* a God of truth, Aith Mofes 4, plenteous in mercy and truth, faid David; full of grace and truth,' laid John. He is truth by name, and truth by nature, and truth by office.
- 3. Chrift is righteoufnefs: This is his name-whereby he /hall be called, the Lord our righteouf. ,refs: • . .
4. Chrift is peace. This is his name wherewith he is called, Wonderful, Couitfellor, the mighty God, tic evitlajting Father the Prince of. Peace. And* according to his type, Melchifedech, as be was King of righteoufnefs, fo alfo: he 'wit King of Salem, which is king of-peace. Thus Chrift is mercy, and Chrift is .truth, and Chrift is righteoufnefs, and Chrift is peace. -Now where fhould all thefe meet but in him who is them all ? Surely there they meet; and at the meeting they all ran firft and kiffed the Son ; and that dOne,•truth ran to:mercy, and enl﷓
· braced her, and •righteoufnefs to peed", and kiffed her. They that had. fo long been parted,'now they meet, and are made friends again...At:4:Am bleffed effeas of this birth ' of • Chrift ! is Chrift that re;
conciled tben-h.and niconciled us to Them. He reconciled all things, faith the apeftle, !tahether they be things in earth, or things in heaven. Now is • heaven at peace with itfelf, and heaven' and earth, at peaCe one with another ; and that 'which; glues ell, and makes the peace; is this birth of Chi-1ft.

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g C T. VI. (r21:).;
Of fame Canfequents of OH": Birth,
- •
SOME confequents. of the birth of thrift mgy be •touched, till be was .0' child of • twelveyears old. •
1. When be was buteight day's old, he was;eirT tnmeifed, and named Jefus. • In -this early humiliation he plainly .difcomered.the riches of his grace: now be thedshis blood in drops, tad thereby gives . !to carnell of thole rivers which begfter wards pour, ell out for the cleanfing of our .110PrO, and extinguithing the wrath • of God ; and fora further dircovery of his grace, sod' this time his name is g4ven bins, -*hid* was Jefus. ThitOti the name which we .thould engtiwe' on our hearts, reft our faith .on,.and place our help in,•and love with the overfiowings Of cbarity,joy, anal. adoration ; above
all things, we had geed of Iefus, a Saviour fir our fouls, both from our .finis, tad ficup the everlsitir% delta ition which in ,other*Ife bringrow fools: :Hence. this ,nante Jefus, and. this go eireUrgeifion,.ave joined together ; for by the pialf4on of his blood heiwas to be our. Jefus, our .Saviour Withoutftedd* pf Waal( is Ito cenatifien. 49
Ciutunwifioa fuss the. 1, said now Was it that our Jefus. Was .under factd's great felaitc:Ptake
• his office; Kim &IA Gallo Father feet-44 .10#1 vi. rt. It is :his olliCe and . his very priofelBoo to Pave, that all may repair 'moo him to that end : Code untaine ail ye Mat are wiry and Aim 044 oomeih ants- meI will in no ivile,c4, 010.
2. Whewhe Was forty days old; brox;41
to .Teniraltan, andprefented to Me Lor4; as it is written in the law of flue1...o.r.44,every male that open, eth the womb jhall be called holy to the Lord. wonder there was pp ipipprity in the Son of God,

.30 )

and . yet he is &ft eircumcifads and .then- he 44; brought and offered to the Lord: He that came to be fin for us, would in our perfens he legally unclean,, that by fatisfying the law, be unght.take away our uncliannefs. le .that was above the law,. would come under the law, that he Might free us from the law.. We.are allborn !inners; but 0 the unfpeakable mercies. f our 4efus, that provides a remedy as early as‘our finFait he is conceived;and then he is born, to fanaiii.our conceptions and our births ; and. after his birth, he is fidt Ciraumcifed, and thee be is prefented to the Lord ; that by two holy .ails, that which. was naturally unbolr ;night be hallowed unto God. 'Chritt bath not left our. very infancy without redrefs, buthimfelf thus offered he .cleartfed us recently from Our fi17 thinefs. Now is Chrift brought in his mother's arms to his own houfe, the temple.; ind as man, be is prefented to himfelf as pod. You will fay, what is this to me, ar to my foul ? 0 yes ! Jerufilem is now every ;where.; there is no churchlaffernbly, no ,qhriftianlbeart, which is_not a temple of the living God; and there is no temple of God wherein Chrilt is not prefented to his Father. Thus we have the benekt of Chriii'sfalfiliing the law of righteoufnefs; God fent his Son, made of a woman, made under the law, that he might redeem them that were under the saw, that we might receive the adoption qffons: .
$, When be was yet under one year old, as fame, or about two, as others, he fled into Egypt. 4s there was no room for him in Bethlehem, fo now there is no room for .him in all Judea. No fooser he came to his own, but he mutt fir frora them : What a wonder is this ? Could not Chrift have quit himfelf from Herod a tboufand ways? What could an arm of Beth hive done againfI the God of fpirits ; but hereby he taught us to bear the yoke even in our youth : Thus would he fuffer, that he might fanaify to, us our earthly affliaions. What a.cbange is here ? Ifrael, the Sritborn of

. . . r390. . . .
God Out rif,Egypt into 'Judea ; arid' Chrill the
'Fief-born of all- creatdres; flies out • of Judea into Egypt Nos, ii:Egypt become.the fonEtuary, and Judea the iniquittion-hatife of the Son of God: Surely• he that is' every where the .fame, knows how to make all places alike to him. He knows how to preferti Domain the tins den ; •the three children in the -Herr:furnace .Jcinah 'in the•whale's belly, ;and Chia in the midst of Egypt: •
• • 4. Wherrhe- was now five' years old, fay force,
an again' in a dream' tolofeph, toy-
ing, :drift? and take the yOuni'ddier and his mother,
and'return.agazVluto. the land rrael, for they.
Ore dead 'Ought the young child's life. He,
rod, that took away the • lives of 'all•the infants in 'or abotit'Bethleketn, as iiow•hirnfelfdead, and-gone to his Own place: '0 the wonderful difpenfation of Chrift-in coneeiling'hirirfelf frorir.tnen I All this while he caries hilpfelf as an infant :'iake the young Child.. and Ills mother? • He fuppreffed.the manifeffatiOn and exercife of that (odheild4whereto the infint nature was conjoined: As thebirth of Wit, fa the infancy Of phriff was exceeding humble. 0 how fhould'we magnify him, or deje& ourfelves for him, who'hinrfelfsbeeame thus-humble for our Takes ! • • '
"5 When he was twelie years old, _he, with his parenti;, goes up to jernfalem; after the custom of the fear'. This pious aEf. of his younger years intends to lead our firft years into 'timely devotion : But I fhall not la* nn that ; •I would rather obferve him fitting:in the mittil of 'the temple, both hearing them, and alking them- quejlions; He who as God, gave them*. all the Wifddm they 'had; cloth now, .as the fon'of Man, hearken to the wifdom he had given them; and When'he.had heard, then he 'elks ; and afterthat, Yto doubt he anfwers; his very queftions were inftruaioni ;. • for -4) cannot think that he meant lb. much tolearn, as to teach thof doElors of Urea Surely there rabbins had sieve=

( 39.1. );
heard the voice of filch a .tuto• theY-c.onld net but -fee the very twifdombof God in this child;: and therefore, faith the text, they all wonder;. or they all were aftonifhed at his underitantling and anfwers ; their eyes. fa4 nothing but a- 'child, but their ears heard the wonderful things of God's law: But. why did ye not, 0 ye Jewifh teachers, ref member now the flar.and the fages,the angels. and the fhepherds ; Why did ye not now bethink your4 felves of Herod, and of his enquiry, and of your anfwer, that in Bethlehem of-Judea Chrift fhould be born ? You cited- the prophets, and why did you not mind that prophecy nob*, that unto us a child is born, and unto us a Son is given, and his name flail be called Wonderful, Counfellor, and the mighty God, the everlafting Father, the Prince of peace ? Fruitlefs is the wonder that endeth not in faith. No light is fufficient, where the eyes are' held through unbelief and prejudice. ,
6. After this, from twelve to the thirtieth year of his age, we read nothing of the acts of Quilt, but that he went down with his parents unto Nazareth, and was fubjee to them. As he went up to Jeri], falem to worfhip God, fo he goes down to Nazareth to attend his particular calling. This is the meaning of thofe words, and he was fubjeEt to them, Chrift's fubje&ion to his parents extends to the profeffion and exercife of his life. Certainly Chritt was.nct all that time, from twelve to thirty years, idle ; as he was educated by his parents, fo of his reputed father he learnt to be a carpenter :.This, I take it, is plain in thefe words, Is not this the carpenter, the Son of Mary ?
Oh ! the poverty, humility, feverity of Jefus I It appears- at this time efpecially, in his labouring, working, hewing of wood, or the like. Here's a fhaip reproof to all thae who fpend their time in idlenefs, or without a particular calling. ,What I are they wirer Than Chrift ? Our Jefus would not by any means thus .fpend his time.

Sue concerning: this time of biti. youth,. becaufe in fcripture there is fo deepa.filencer, I Stall there, fora pals it by
Thus far- have:I. propounded the objeft we are to look unto :. it-is efur in•his firfhcovning, or in c-annOcen, *Whilft yet a Child of twelve years old. Our next.work is. to.dire& you in the art or inyftery,. how we. are: to. took unto him in this refped.
C H A ' ,
SE C T.* I.
knowing Jefus as carrying on the great Work of
our Salvation in his Birth.
WHAT looking comprehends, you have beard before : And that we' may have an inward experimental look on him whom our fouls- pant after, let us praaice all thefe particulars.
1. Let us kmiw Jefus carrying. on the great work of our falvation in his incarnation. Let us learn what he did for us when he came moue us. There is not-one pafiage in his firft appearing, but it is 'off mighty concernment unto- us: kit poffible that thegreatGod of heaveriandeanh fhould fo infinitely oondefcend• but on fome great defign ? And what. defign,could there be but only his glory and the creatures good ? -0 my foul ! if thou haft any intereft in. Chrift, all this .concerns thee : The Lord Jefus, in thefe very tranfaktions, had an eye to thee ; he was incarnate for thee, he was conceived and born. for thee. Look not on the bare hiftory of things, for that is unprofitable ; the main dutyis eyeing the end, the meaning of Chrift, and .efpecially as it relates to thyfelf. Alas ! what corn﷓

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Fort were it to.a poor prifoner, if he fhould heal that the king, of his mere grace; vifited all the prifoners in this or that dungeon, and that he made a goal-delivery, and fet all free, but never came near the place where Ile lies bound in irons ? or fuppofe he gives a vifit to that very man, and offers him grace and pardon, if he will but accept of it; and, becaufe of his waywardnefs, perfuades, entreats, commands him to come out and take his liberty ; and yet he will not regard or apply it to himfelf, what comfort can he have ? What benefit can he receive ? Dear foul, this is thy cafe, if thou art not in Chrift, if thou haft not heard the offer; and embraced and clofed with it, then what is Chrift's incarnation, conception, nativity, unto thee ? Come, learn, not merely as a fcholar, to gain fome notional knowledge; but as a chriftian, as one that feels virtue coming out of Chrift in every of there refpeas. Study clofe this great tranfaaion in reference to thyfeif. I know not how it happens. This fubje& either favours not with fome chriffians, or it • is feldom thought of by the molt. 0 God: forbid we fhOuld throw out of doors fuch a bleffed neceffary truth ! If rightly applied, it is a chriftian's joy : Behold I bring you glad tidings of great joy that fiall be to all people ; for unto you is born in the city of David, a Saviour, which is Chriji the Lord. Sure the birth of Chrift is of mighty con.; cernment unto thee : unto us a child is born, unto us a fon is given. Thele is not any piece of this tranfaaion. -but it is of fpecial ufe. How many break their brains, and wafte their fpirits, in flu-dying arts 'and fciences, things in comparifon of no Value.? Whereas Paul determined not to know any thing but Jefus Chrift. Toknow Jefus Chrift in every point,whether in birth, or life, or death, it is Paving knowledge. 0 fiend not upon coft, whether pains or study, tears or prayers, peace or wealth, goods or name, life or liberty; fell all for this pearl. Chrift• is of that worth that thou canft never overbuy him5
D d d

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though thou gavel thyfelf and all the world fov him. The fludy of Chrift is the fludy of fludies the knowledge of Chrift is the knowledge of every thing that is neceffary, either for this world, or for the world to come. 0 fludy Shrift in every of the aforefaid refpe&s.
SECT. 11.
Confidering Jefus in that &AWE
LET us confider Jefus carrying on this great work of our falvation at his firft coming or incarnation. It is not enough to fludy and know thefe great rnyfteries, but, according to the meafure of knowledge we have, we mutt mule, meditate, ponder, and confider them. This cpnfideration brings Shrift clofer to the foul. Confideration fattens Shrift more firongly to the foul, and, as it were, rivets the foul to Jefus Chrift. A foul that truly confiders and meditates of Chrift, thinks and talks of nothing elle but Chrift : it takes hold, and will not let him go. I will keep to thee (faith the foul in meditation) for thou art my life. Thus, 0 my foul, confider thou of Chrift, and of what he did for thee when he was incarnate t and that thou rnayeft not confound thyfelf in thy meditations, confider apart thefe particulars.
1.. Confider Jefus in his forerunner, and the bleffed tidings of his coming in the fiefh. Now the long-looked for time drew near, a glorious angel is fent from heaven, and he comes with an olive-branch of peace; he prefents himfelf to ZaChary, and then to ary ; to her he imparts the meffage on which God fent him into this world : Behold thou (halt conceive in thy womb, wind bring forth a &m, and jhalt call his name Jefus. Till now human nature was lefs than that of angels ; but by the incarnation of the word, it was to be

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exalted above the cherubim. What bleffed tidings
was this melfage ? The decree of old muff now be accomplifhed, and an angel proclaim it upon earth. " Hear, 0 ye fons of Adam, this concerns you as much as the virgin : were ye not all undone in the loins of ycur..firft father ? Was not my foul and thy foul in danger of hell-fire? Was not this our condition, that after a little life upon earth, we Mould have been thrown into eternal torments, .where had been nothing but weeping, wailing, and gnafhing of teeth? And now that God and Chrift thould bid an angel tell the news, re fhall not die : Lo ! a virgin (hall conceive and bear a ,5'on, and helhall be your Jefus he flail fave you from this hell, and death, and ju : he flail deliver your foul, ke fave to the utmofi : his name is Jefus, and he flail not bear his name for nought : believe in him, and ye „Mall live with him in glory." 0 bleffed news ! Men may talk what they will of this and that news, but none is fo welcome to one ready to perifh, as to hear of a Saviour. Tell a man in his ficknefs of one that will make him well again; tell a man in captivity of one that will fet him free; tell a man in prifon condemned to die, of one with a pardon that will fave his life; and every one of thefe will fay, this is the belt news that ever was heard. Oh I then, if it be good tidings to hear of a Saviour, where is only a matter of lofs of or of this earth; how much more when it comes to the lofs of heaven, to the danger of hell, when our fouls are at flake, and likely to be damned for ever : what glad tidings would that be, to hear of one that could fave our fouls from that deftroyer ? Is not fuch a Saviour worth the hearkening after ? Were not the birth of fuch a one good news ? 0 my foe!. ponder on thefe words, as it an angel, feeing thee (land on the brim of hell, ftsould fpeak to thee, evert to thy foul.
2. Confider Jefus in his conception. No fooner is the news heard, but Chrift is conceived by the
d d 2

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Holy Ghoft in the virgin's womb: this conception is worth our confideration. What ! that the great God of heaven fhould condefcend fo far as to lake our nature upon him, and to take it. is the fame way, and after the fame manner as we do? We muff not be too curious, to enquire after the manner of the Holy Ghoft's operation. This is work for our hearts, and not merely for our heads. Humble faith, and not curious inquifition, fhall find the_fweetnefs of this myftery. It was David's complaint, Behold I was /hapen in iniquity, and in fin did my mother ,conceive me. 0 my foul, this -wits 'thy cafe in thy very firkbeing, and boa thon died in that condition, the word is exprefs, that nothing undefiled nor unclean fhould enter into the kingdom pf glory. But here's the remedy, thy Pint it conception is fanaified by Chrift's holy conCeption : the holinefs of thy Jefus ferves to hide thy original pollutions from the eye of God. Oh ! confider this conception thus, till thou bringeft it near and dole to thy foul, till thou feeleft fome fweet- iiefs and Poiver coming and flowing from Jefus in the WOrnb.
3. Confider the duplicity of natures in Jefus Chrift : the word made flefh. No fooner was he coneeived.than be was God-man ; he was perfealy framed, and inftantlY united to the eternal word : 'God fent his son; there is the nature divine; made Of a woman, there is the nature human. Certainly great is this inyftery,That the word :is made fleth ; that the Son of God is made of a woman ; that a itar gives light to.the ran ; that a branch doth bear the vine ; that a creature gives being to the Creator.
Admire 0 my foul' at this ! but withal confider, that all this was for us. and our falvation: he was Man; that he might-die for us; and he was God, that hi'S death might be fufficient. to Cave us. Had he been :pan alone, not God, he might have fuffered, but he could never have Codified for fin ; he "ould not have been Jefus, aSaviour of fouls

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he been God alone, not man, he had not been a-kin to our nature offending ; and fo he could not have fatisfied the juftice of God in the fame nature wherein it was offended ; neither could he, as God alone, have died for fin ; and the decree was, that our Redeemer muff die for fin ; for without fled-ding of blood there is no remon ; and no shedding of blood could poflibly befal the Godhead of Chrift. 0 my foul, confider this in relation to thyfelf ; he is God-man, that he might fuffer and fatisfy for thy fins ? he is God-man that he might be able and fit to finifh the work of thy falvation. As God he is able, and as man he is fit, to difcharge the office of Mediator ; as God, he is able to bear the punifhment of fin ; and as man he is fit to suffer for fin. Oh I the wifdom of God in this! man's nature can fuffer death, but not overcome it ; the divine nature can overcome death and all things, but he cannot fuffer it : and hence there is a duplicity of natures in Jefus Chrift. 0 mufe on this; it is worthy thy ferious confideration.
4. Confider the real diftinaion of thefe two natures in Chrift. As the unapproachable light of the Godhead was put into human flefh, fo thefe two natures remained entire, without any converfion or confufion. They were not as wine and water, that become one by mixing ; there is no fuch blending the divine and human nature ; they were not as fnow and water, that become one by diffolving of the fnow into the water; there is no fuch changing of the human nature into the divine, or of the divine nature into the human. Look as at the firft moment of his conception, he was God and man, fo thefe two natures continued diltin& in Jubilance, properties and salons. Confider this, O my foul, in reference to thyfelf : by this means thou hail free accefs unto the throne of grace ; and as thou haft free accefs, fo thou mayeft boldly draw near ? His deity indeed confounds, but his hufunky comforts feeble fouls: his divine nature

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amazeth, but his human nature encourageth us to come unto him. Even after his refurre&ion, he was pleated to fend this comfortable meffage, to the Eons of men ; Go to my brethren, and fay unto them, I afcend to my Father, and your'Father, and to my God and your God. Now, as long as he is not ashamed to call us brethren, God is not ashamed to be called our God. Oh ! the fweet fruit that we may gather off this tree, the real diftinaion of two natures in Chrift ! As long as Chrift is man, as well as God, we have a motive strong enough to appeafe his Father, and to turn his favourable countenance towards us. Here is our happinefs, that there is one Mediator between God and man, the man Chrift Jefus.
5. Confider the union of the two natures of Chrift in one and the fame perfon. As he was the branch of the Lord, and the fruit of the earth, fo thefe two natures Were tied with fuch a knot as fin, hell, and the grave were never able to difunite: Yea, though in the death of Chrift there was a feparation of the foul from the body, yet in that feparation the hypottatical union remained unshaken. In this meditation thou haft great caufe, 0 my foul, to admire and adore! Wonderful things are fpoken of thee, 0 Chritt ! He is God fo as neither the Father nor the Holy Ghoft were made fiefh; and he is man in the nature of man. This is a myftery that no angel is 'able to comprehend. We have not another example of fetch an union. If thou wilt confider this great my-fiery of Godlinefs any further, review what hath been faid in the objea propounded, where this union is fet forth more largely and particularly : but efpecially confider the bleffed effeas of this union in reference to thyfelf. As our nature in the perfon of Quilt is united to the God- ' head, fo our perfons in and by this union of Chritt are brought nigh to God. Hence it is that God Moth fet his fan&uary and tabernacle among us, 4}11d that h9 dwells with us ; and, which is more,,

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that he makes us houfes and habitations, wherein he himfelf is pleafed to dwell by his holy Spirit. By reafon of this ,hypoftatical union of Chrift, the Spirit of Chrift is given to us in the very moment of our regeneration. And becaufe ye are fons, God hash fent forth the fpirit of his .5012 into your hearts, crying, Abba Father : And hereby we know that we dwell in him, and he in us, becaufe he bath given us of his Spirit. As the members of the body, howfoever diftina amongft themfelves, and all differing from the head, yet by reafon of one foul informing both the head and members, all make one man ; fo all believers in Chrift, howfoever diftinEt perfons amongft themfelves, and all diftina from the perfon of Chrift, and efpecially from the Godhead which is incommunicable, yet by one and the fame Spirit abiding in Chrift and all his members, they become one. There is one body, and one fpirit : He that is joined to the Lord is one Spirit. 0 my foul, confider this ; and in confidering believe thy part in this ; and the rather because the means of this union on thy part is a true and lively faith. Faith is the firft effect and instrument of the Spirit of Chrift, difpofing and enabling thy foul to cleave unto Chrift ; and for this caufe I bow my knees unto the Father of our Lord Jefus
that Chrift may dwell in your hearts by faith. •
6. Confider the birth of Chrift, who in his di. vine generation was the Son of God, in his human generation was born in a !table, for the laying of the children of men. Suppofe the Holy Ghoft came upon thee, to form and fafhion thee in Jefus Chrift (thus Paul befpeaks.tbe Galatians; My little children, of whom I travail in birth again until Chrift be formed in you) would not this affel ?— Would not the whole foul be taken up with this? Come, receive Chrift into thy foul ; or if that work be done, if Chrift be formed in thee, 0 cherifh him ! I fpeak of the fpiritual birth) 0 keep him in thy heart ! Let him there bud and bloffom, and

bear fruit : let him fill thy foul with his divine graces : 0 that thou couldt fay it feelingly, I live, yet not I, but Chrift liveth in me. 0 that this were the iffue of thy meditation on Chrift's birth ! even whilst thoti art going with the fhepherds to Bethlehem, and there findeft thy Saviour lying in a cratch, that thou wouldft bring him thence, and make thy heart to be his cradle ! I would not give a farthing for a meditation merely on the hiftory of Chrift's birth: either draw virtue from him within, or thy meditation will be fruitlefs.
7. Confider thofe few confequents after Chrift's birth : Every anion of Chrift is our inftru&ion. Here are many particulars, but none in vain. Chrift is confidered under much variety of notions, but he is still fweet under all. Is it poffible, 0 my foul, that'thou ihouldft tire thyfelf in the contemplation of Jefus Chrift ? If one flower yield thee not pleafure or delight, go to a fecond, a third. For a while obferve the circumcifion of Jefus Chrift, and gather fome. honey out of that flower. Chrift had never been circumcifed but that the fame might be done to our fouls that was done to his body. 0 that the fame Chrift would do that in us that was done to him for us.
Again obferve Chrift's prefentation in the tem- , ple. This was the law of thofe that first opened the womb. Now Chrift was the first-born of Mary, and indeed the first-born of all creatures ; and he was confecrated unto God, that by bim we might be confecrated and made holy, and that by him we might be accepted when we are offered unto the Lord.
Again, obferve Chrift's flight into Egypt : Tho' the infancy is ufually molt quiet, yet here life and toll began together : and fee how fpeedily this comes after Chrift's dedication unto God. Alas.! We are no fooner born again than we are perfecuted. If the church travail, and bring forth a male,

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Again, obferve Chrift's return into Judea ; He was not fent but to the loft Jheep of the houfe of Ifrael ; with them alone he was perfonally to converfe in his minittry; in which refpeet he was called a minifter of the circumcition. And where thould he be trained, and thew himfelf, but amongft them to whom God had'fent him ? The gofpel brit began there, and as a preparation to it, Chrift now in his childhood returns thither.
Again, obferve Chrift difputing with the doctors in the temple. See how early his divine graces put forth themfelves; In him were hid, faith the apoffle, all the treafures of wifdom and knowledge; all the treafures were hid in him, and yet fome of thole trearures appeared very early : His Wifdoin in Ms very infancy is admired at, nor is it Without Out profit, for of God he is made wifdorn Unto us.
Again; obferve how he fpent the remainder of his youth. In all his examples he meant our ingruEtion's ; He went down with his parents, and was filled to them : He was not idle bred, but ferves his generation in the poor way of a carpenter. ft it. every relay good for a nzan bear God's yoke even- front his infancy. Chrift is inured betimes to the hits:flips' of life, and the 1tria obfervation of the latif, both of God and nature.
SO; my- fouls what a world of matter is be- foiWthee : Here is the annunciation of Jefus, the conception ofJeftihtheduplicily of natures in le- fut,, the diftinalon the wonderful union, the nativity of Jdfus, together with, fome confequents': after it. Go over there with frequent thoughts ; ig,Ve not cover till thou 'feetelt thy heart warm. The Meditation is as the bellows of the foul, that Both kindle and inflame holy affections ; and by renewed thoughts, as by renewed, and ftronger, Vlifts, it doth renew and increafe the-liame.
9 Eee

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Of Defiring Jefus in that Rejfiea.
LET us defire Jefus, carrying on the great work of our falvation at his firft coming, or incarnation. It is not enough to know, and confider, but we mutt defire. Now, what is defire, but a certain motion of the appetite, by which the foul darts itfelf towards the abfent good, puipofely to draw near, and to unite itfelf thereunto ? The incarnation of Chrift, according to the latter, was the defire of all nations. 0 how they that lived before Chrift, defired this coming of Chrift ! Abraham defired to fee that day two thoufand years and more before it came. It was the expectation of all the patriarchs. 0 when will that day come ! And furely the incarnation of Chrift in the fruit or application, is, or Mould be, the defire of all, chriftians. There is virtue in Jefus Chrift, in every patfageof Chrift, in his conception, incarnation ; in his birth, and in thole confequents after his birth. Now to make thefe ours, that we may have our share and intereft in them, we mutt here begin. 0 my foul, do thou defire, do thou feek to poffefs thyfelf of Chrift Set thy defire (as the needle-point)' aright; and all the ma will follow : Never will union be with the abfent good, but the foul, by defire, mutt firft dart itfelf towards it. True it is, millions of fouls itand
aa diftance from Chrift, w;c1. why ? they have no define towards him : But, 0 that my foul, and thy foul, whofoever thou art that readeft, would. de-fire ! 0 that we could defire and long after him until we languifh, and be compelled to cry out with the fpoufe, comfort me, for I am ,fick of love.
Is there notgood reafon for it? What is there in Chrift that is not definable ? View over all thole excellencies of his conception ; of his two natures really diftinguithed, and yet wonderfully united;

of this *birth ; of thole few borifeqd eti t* -after his birth : But above all, fee the fruit of all ; he was • conceived that our conceptions might be fanaified: • he was the Son of man, that he might fuffer for us ;* and the Son of God, that he might fatisfy divine' juffice : He was God and man in one perfon, that we might be one with him, Members of his body, and of his flefh and of his bones. He was born of the virgin, that there might by a fpiritual birth of Chrift in our virgin-hearts. Are not thefe defirable things? Never tell me of thy prefent enjoyments, for never was Chrift fo enjoyed in this life, but thou haft caufe to defire more of Chrift. It is worth • thy obfervation, that fpiritual defires after Chr, do neither load, nor cloy the heart, but rather open, and enlarge it for more and more. Who was better acquainted with God than Mores ? and yet who was more importunate to know him better ? I befeech thee fhew me thy glory. And who was more acquainted • with Chrift than Paul ? and yet who was more importunate to be with him nearer? I dejre to be dijblved, and to be with Chrift. Further and further, united with Chrift, and communion with Chrift, are moft defirable things, and are not thefe the fruits of his incarnation, the effeas of his perfonal- union ? More and more peace, and love, and reconciliation, betwixt God and us are defirable things : And are not thefe the fruits of Chrift's birth ? Was it not then. that righteoufnefs looked
down from heaven ; that mercy and truth met together, and righteoufnefs and peace killed each other.? An higher degree of holinefs, likenefs to God and Chrift, are defirable things.: And are not thefe the fruits of circumcifion, and prefentation to the Lord, the effeas of all thofe confequents that follow after his birth ? Come, fir up thy defires: True defires are not wavering, but refolute and full of quicknefs. Obferv• how the nature of true defire in fcripture is fet forth by the moft ftrong fimilitudes of hunger and thirit4 and thofe not common neither,
e 2

but by tie tinggf 4 tired heart after the river: of water, and BY thegaping of dry ground after fees, fona ble frowers. then 1 how is it that the pal-• files of thy defires are fo narrow, and almoft (hut. up ? Nay, how is it that thy vetrels are fo full of contrary qualities, that there is fcaree IV room in thy foul for Chrift? Will not the defires of the patriarchs witnefs againtt thee How cried they after Chrift's coming in the fiethi Bow the heavens. 0 Lord, and OW down, PIai. cxliv. 5. Oh that thou would, rent the heavens, and thou wouldeft come down, Ifa. xliv. 1. Drop down ye heavens from above, and let the fries pour down righteouf; nefs, let the earth open, and bring forth falvatian, lta. ;Ely. 8. Is it poffible that their defies (bould be more vehement after Chrift than ours ? They . lived on the dark fide of the cloud, but we on the bright tide ; the veil was upon their hearts, which veil is done away in Chrift. They law Chrift afar off„ and their tight was very disc; But we all with open face, as in g glafi, behold the glary of the Lard. One would think, the left any thing is known, the lets it thould be defired. 0 my foul, either thou art more ignorant of Chrift than the patriarchs of old, or thy heart is more out of frame thaw_ theirs: fufpe6t the latter, and blame thy heart, it maybe thy fluggifh nature bath laid thy defires alleep. If an hungry man will fteep, his hunger will Ileep with In : but oh I stir up and awake thy defires. Prefent before them that glorious objea, the incur- nation of thrift : it is an objea which the very an, gels deli, re to look into, and art not that' MOM conperned in it than the angels ? is not the fruit of the incarnation thine, ;pore erpecially thing Come then, (lir up thofe motions of thy appetite, by which the foul darts itfelf towards the Abfent good. Draw nearer and nearer, till thou coma to union and enjoyment ; cry after Chrift, Why is his chariot fo long in coming ? why tarry the wheels of his hal juts ?

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Of Hoping in Jefus in that RONA
LET us hope in Jefus, carrying on the great work of our falvation at his &ft coming. Only hero remember, I fpeak not of every hope, but only of filch an hope as is grounded on Come certainty anal knowledge. This is the main queflion, whether Chrifi's incarnation belongs unto me ? The pro. phet tells us, that unto us a child is born, and unto us a foil is given. But how may I hope that this child is horn to me ? and that this Son is given to me ? What ground for that ? Out of thefe words of the prophet I (hall draw a double evidence, which may be inflead of all: our firti evidence from the former words, unto us a child is born : our fecond evidence from the latter worth, unto us a fon is given.
From the former words 1 lay down this
Ikion, unto us a child is born, if we are new-born.
The foreft way to know our interaft in the birth of
Chrift, is to know Chrift. born in us, or filmed in
us., as the apofile fpeaks. The new,birth is they
era of Chnfrs With, and i fare lign that chrie
it born in us. Say then, Cl my foul, art thou born
anew I Is there in thee a new nature, a new prin•.
ciple ? Is the image of God and of Chrift in thy
foul ? So the apofile tiles it, The bearing of the
image of the heavenly Then was Chritt incarnate.
f or thee. Come then, look to.it, my foul.; what
is thy principle within is Confider net fo mud* the
outward aflions, the outward duties of religion,
that root from whence they grow, that principle.
from whence they come : are they fixed ones,.
fettled ones by way of life in thee ? Clocks have
tbeIr motions, but they are not motions of life,

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canfe they have no principles of life within. Is
there life within ? Then art thou born again, yea,
even unto thee a child is born. This is one evidence.
2. From the latter words I lay down this po﷓
fition, unto us a•fon is given, if we, are God's Ions.
The belt way to know our intereft in the Son of
· God, is to know ourfelves to be God's fons by grace, as Chrift was God's Son by nature.—Chrifbans, to whom Chrift is given, are co-heirs with Chrift ; only Chrift is the firft-born, and bath the pre-eminence in all .things. Our fonthip is an effea of Chrift's Sonfhip, and a fure fign that unto us a fon is given. • Say then, 0 my foul, art thou a fon of God ? Doll thou refemble.God according to thy capacity, being holy, even as he is holy.? Why .then, Chrift was • incarnate for . thee, he was given• to thee; If thy fonthip be not clear enough, thou by thefe following rules mayeft try; it further. •
· 1. The fons of God fear God If I be a Father,• whereis. mine honour ? (faith God) If I be a miller, where is .my fear.? If I be a. Son. of God, there will be an holy fear. and trembling upon me. in all my, approaches unto God. •I know there is a fervile fear, and that is unworthy and unbefeeming the Son of God ; but there is a filial fear; and that.is an excellent check and bridle to all our:wanton., nefs. What . fon will nat. fear the frowns of his loving father ? I dare not do, this, he-will-fay, my father will be offended... Agreeable to this is -the - apofile's advice, If ye call on the Father, pafs your fojourning here with fear.
2. The fans of God love God, and obey God out • of a principle of love. Suppofe. there • were no heaven. to .bellow upon a regenerate perfon, yet would be obey God out of a principle of love ? Not that it is unlawful for a child of God to have an eye unto the recompence of reward : Mofes's reafon of efteemingithe. re/roach of Chrift greater riches than the trea(ures of Egypt, was, for that he bad tefpeet unto tkle recompence .9f. reward. lig.

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bad refpe&, in the original, he had a fixed intent eye : there was in him a love of the reward, and yet withal a love of God.;, and therefore his love of the reward was not mercenary : But this,' I fay, though there were no reward at all, a child of God bath fuch a principle of love within him, that for love's fake he would obey his God. He is led by the fpirit, and therefore he obeys : now the fpirit that leads him is a fpirit of love, and as many as are led by the fpirit of God are the Ions of God.
3. The Cons of God imitate God in his love and goodnefs to all men. Our Saviour amplifies this excellent property of God : he caufeth his fun to thine upon. good and bad. And thence he con-. eluded, be ye perfea, as your heavenly Father is perfeEt. Goodnefs to bad men is as it were the perfeEtion of all. Oh 1 my foul, canft thou imitate God in this. Confider how thy Father bears it, though the wicked provoke him day by day, yet for all that he doth not quickly revenge. God feeth all, and for all that he doth not make the earth prefently to gape and devour us : he puts not out the glorious light of the fun, he doth not diffolve the work of the creaton, he doth not for man's fin. prefently blaft every thing into duff : what an ex﷓
cellent pattern is this for thee to write after ? Cana
thou forgive thy enemies? Do well to them that
do evil to thee ?. This is a fore fign of grace and
fonibip. It is tioried of force heathens, who beat﷓
ing a chriftian almoft to death, aficed him, what
great matter did Chrift ever do for him ? Eventhis,
Paid the chriftian, " that I can forgive you, thOugh
you ufe me thus ;" here was a child of God indeed.
It is a fweet refemblance of our Father, and of our
Saviour Jefus Chrift, to " love our enemies, to
blefs them that curfe us, to do good unto them
that hate us, to pray for them that defpitefully ufe
us, and perfecute us." ' Oh I my foul look to this,
confult this ground of hope ; if this law be written
in thy heart, write it down amongft the evidences,-

(46$ )•
that thou art Cod's fon, yea, that even unto 'thee a fon is given.
To review the grounds : What ? Is a child born to me ? and a fon given to me ? What ? Am new born ? Am I indeed God's fon or daughter ? Doi upon fearch find in my foul new defires, new comforts, new contentments ? Are my words, my works, and affections, and converfation new ? Is there in me a new nature, a new principle ? Hath the fpirit given me a new power, a feed of fpiritual life, which I had not before ? Do I upon fearch find that I fear God, and love God, and imitate God in his love and goodnefs towards all men ? Can I really forgive an enemy,and according to my ability do good unto them that do evil unto-me ? Why Ihould I not then confidently and cocafortably hope, that I have my intereft in the birth of Chriff, in the bleffed incarnation and concepdon of Jefus shrift ? Away, all defpair and dejeLtion. If thefe be my grounds of hope, it is time to hold up my head, and heart, and hands, and all with cheerfulnefs and confidence, and Inlay with the. fpoufe, " I am my beloved's and my loved is mine."
(if Believing in leas in that Re,/pea.
LAET us believe in Jefus, carrying on the great work of out great falvation at his firft coming, of incarnation. I know many ftaggerings are oft in ehrifrrans, "'What, is it likely that Chriff fliould he incarnate for me ? That God fhould' do fuck a thine for filch a finfttl, abominable wretch as I.
Ah ! poor foul, put thy property in Shrift's incarnation out of difpute, that thou• mayeft he able to fay,. " As God was-manifelt in the flefh, and I' may not doubt it, fo God is manifegin Me; 'and: Mare- not deny its •

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'To help the foul in . this, I !hall Aril propote the hindrances of faith. 2. The helps of faith in this refpea. 3.` The manner how to aril our faith. 4. The encouragements to bring on the foul to believe its parts in the bleffed incarnation ot Jefus Chrift.
For the firtl, there are but three things that can hinder faith ;
.1. The exceeding unworthinefs of the foul ; and to this purpofe are thofe complaints, " What ? Chrift incarnate for me? for fuch a dead dog as I am ? I am lefs than the leaft of all God's mercies I am fitter for hell and devils, than for union and communion with God and Chrift ; I dare not, cannot believe.
g. The infinite exaanefs of divine juftice, which muft be fatisfied. A foul deeply confidering of this, flanks, and cries, Oh I. what will become of my foul ? One of the leaft fins that I hand guilty of, deferves-death, and eternal wrath, the wages of fin 'is death : and I cannot fatisfy. Though I have trefpaffed many millions of talents, I have not one. mite to pay. Oh ! then how should 1 believe ? Whit. thoughts can I entertain of God's mercy and love to me"? God's law condemns me, my own confcience accufeth me, and juftice have its due.
3. The want of a Mediator, or fome fuitable perfon who may nand between the finner. and God. If on my part there be unworthinefs, and On God's part fevere juftice ; and withal I fee no mediator, which I may go unto, before I deal with the infinite glory of God himfelf, how should I but defpair; and cry out ? Oh ! wretched man that I am ! Oh ! that I never had been ! I cannot believe; there is no room for faith in this cafe !
2. The helps of faith in this fad condition, and thefe.
1. A confederation that God is pleafed to overlook the unworthinefs of his poor creatures. Thia we fee plain in the very ad of his incarnation ; .• 9 F f f

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himfelf difdains not to be as his poor creatures, to wear their flefh, to take upon him human nature ; and in all things to become like unto man, fin only excepted.
2. A confederation that God fatisfies juftice, by fetting up Chrift, who is juftice itfelf. Now was it that mercy and truth met' together, and righteoufnefs and peace kiffed each other; now was it that free grace and merit ; that fulnefs and nothingnets were made one; now was it that truth ran to mercy and embraced her; and righteoufnefs to peace, and kiffed her ; in Chrift they met, yea in him was the infinite exaanefs of God's juftice fatisfied.
S. A confideration that God bath fet up Chrift as a Mediator : that he was incarnate in order to reconciliation, and falvation of fouls ; and but for the accomplifhment of this defign Chrift had never been incarnate. The very end of his uniting flefh into him, was in order to the reconciliation of us poor fouls. Alas ! we had finned, and by fin .deferved everlailing damnation ; but to fave us, and co fatisfy himfelf God takes our nature and joins it to his Son, and calls that Chrift a Saviour. This Is the gofpel notion of Chrift ; for what is Chrift, but God himfelf in our nature, tranfaaing our peace ? In this Chrift is fulnefs, and righteoufnefs, and love, and bowels to receive the first aas of our faith;and to heave immediate union and communion with us. Indeed we pitch not our faith immediately on God himfelf ; yet at le we come to him, and our faith lives in God, as one faith, before it is aware, thugh the intervention of that perfon, *Ilia isGod irn (elf, only called by another name : the Lord jef s Chrift : and thefe are the helps of
faith in reference to our unworthinefs, God's juftice, and the want Of a Mediator betwixt God and us.
S. The manner haw to. aft our faith on Chrift incarnate, is this :
1. Faith mutt direaly go to Chrift. We find indeed facie particular promifes of this and that

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grace: but the promifes are not given without Chrift : no, firft Chrift,, and then all other things, Incline your ears, and come unto me. Come unto Chrift, and then I will make an everlajiing covenant, (which contains all the promifes) even the fure mercies of David. As in marriage, the woman firft confents to have the man, and then all the benefits that follow ; fo the foul by faith, fiat pitcheth upon Chrift, and then on the privileges that flow from Chrift. Say, doft thou want any temporal bleffing ; fuppofe it be the payment of debts, thydaily bread, health, look through the fcripture for promifes of thefe things, and let thy faith a& thus, If God bath given me Chrift the greateft blefling, then certainly he will give me all thefe things, fo far as they may be for my good. In the twenty-third pfalm, we find a bundle of promifes, but he begins, The Lord is my jhepherd therefore I (hall not want. The believing patriarchs through faith, fubdued kingdoms, wrought righteoufnefs, obtained pro-miles, flopped the mouths of lions, did wonders in the world ; but what did they chiefly look to in their faith ? Surely to the promife to come, and to that better thing, Chrift himfelf ; and therefore the apoffle concludes, having fuck a cloud of witneffes, that thus lived and died by faith, let us look unto Jefus, the author and finifher of our faith.
2. Faith mutt direEtly go to Chrift as God in our flefh. Some think it a carnal apprehenfion of Jefus Chrift, to know him as in flefh : 1 confefs to know him only fo ; to confider Jefus no other way but as having flefh, is no better than a carnal apprehenfion; but to confider Chrift as God in. flefh, and to confider that flefh as a6ted by aod4 and filled with God, is a true and fpiritual apprehenfion of Jefus Chrift ; and hither is faith to be direEted immediately. Suppofe a cafe of danger by fome enemies ; and I find a promife of proteEtion from my enemies ; I look on that ; but in the firfk place thus-( argue, If the Lord bath given

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Chrift, (God in the flefh) to lave me from hell, then much more will he Pave me:from thefe flefhlyenemies.
3. Faith muff go and lie at the feet of Chrift ; faith mutt fallen itfelf on this God in our fleth. Some go to Chrift, and loOk on Jefus with loofe and tranfient glances, they have but coarfe and Common apprehenfions of Jefus Chrift. Oh ! but we tbould come to Chrift with folemn and ferious fpirits; we fhould look on Jefus piercingly, till we fee him as God is in him, and as fuch a perfon thus and thus qualified from heaven ; we fhould labour to apprehend what is the riches of this glorious myftery of Chrift's incarnation ; we fhould dive into the depths of his glorious aElings ; we fhould Lindy this myftery above all other ftudies. Nothing is more pleafant, and nothing iS more deep. That one perfon fhould be God and Man ; that blefrednef3 fhould be made a curie ; that heaven thonld be let down into hell ; that the God of the world should ibut himfelf up, as it were, in a body ; that the invifible God thould be made vifible to finfe ; that God fhould make our nature, which had finned againft him, to be the great ordinance of reconciling us unto_ himfelf; that God should take our flefh, and dwell in it with all his fulnefs, and make that flefh more glorious than the angels and advance that flefh into the onenefs with himfelf, and through that flefh open all his rich difcoveries of love and free grace unto, the fans of men ; that this God-man Mould be our Saviour ; Redeemer, Reconciler, Father, Friend ;.Oh what myfteries are thefe I No wonder if when Chrift was born, the apoftles4Cried, We few his glary, as of the only hegotton Son of Goa noting, that at the fira fight of him, fo much glory fparkled from him as could appear from none, but a God walking up and down the world. Oh ! my foul, let not fuch a treafury be unlooked into. Set faith on work with a redoubled ftrength. Surely we live not like inen under this great defign, dour -

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eye of faith be not firmly and ftedfaftly fet on this. Oh ! that we were but acquainted with thefe lively difcoveries ! HoW bleffedly might we live by the faith of the Son of God, who loved us, and gave himfelf for us. 4. Faith muff look principally to the end of Chrift, as God coming in the Beth. Now what was the defign of Chrift in this ? The apoftle anfwers, Rom. viii. 3. God fent his Son in tic likenefs of finful .110, to condemn fin in the .170, (i. e.) God the Father fent into the world his only begotten Son, to abolifh in the first place original fin. Mark thefe two words : He condemned fin in the Beth. The firit word condemned, is by a metonymy put for that which follows condemnation, namely for the abolifhing of fin ; as condemned perfons ufed to be cut off and to be taken out of the world, that they may be no more ; fo Chrift hath condemned or abolifhed this fin. By the fecond word, in the flefh, is meant the human nature which Chrift affumed. He abolifhed fin altogether in his own nature : and that flefh of his being perfealy holy, and the holinefs of it being imputed unto us, it takes away our guilt in refpe& of the impurenefs of our nature alfo. Chrift had not the .leaft fpot of original fin ; and if we are Chrift's, then is the fin in Tome meafure taken out of their hearts. But howfoever the filth of this fin may remain in part, yet the guilt is removed : in this refpe& the purity of Chrift's human nature is do lefs reckoned to us for the curing of our defiled nature, than the fufferings of Chrift are to us, for. the remiffion of our aaual fins. 0 my foul, look to this end of Chrift as God in the flefh. If thou Confider him as made of flefh and blood, think withal, that his meaning was to condemn fin in our lie'. There flows from the holinefs of Chrift's nature fuch a power as countermands the power of our original fin and acquits and difcharges from the condemnation of the fame 6n. Not only the death;

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and life, but alfo the conception and birth of Chrift bath its influence into our juflification.
4. The encouragements to bring on fouls to believe on Chrift incarnate, we may draw
1. From the excellency of this objeEt. This incarnation of Chrift is the foundation of all other wrings of God for us ; it is the very hinge on which all turn ; it is the cabinet wherein all the defigns of God do lie ; redemption, juftification, glorification, all wrapt up in it ; it is the higheft pitch of the declaration of God's wifdom, goodnefs, power and glory. Oh ! what a fweet obje& of faith is this ! I know there are fome other things in Chrift, which are moft proper for fome aas of faith ; as Chrift dying is molt proper for the pardon of aaual fin ; and Chrift riling from the dead is moft proper for the evidencing of our juftification ; but the ftrongeft and pureft aas of faith are thofe which take in Chrift as fuch a perfon, laid out in all this glory. Chrift's incarnation is more general than Chrift's paflion, or Chrift's refurreaion, and, as fome would have it, includes all. Chrift's incarnation holds forth, Chrift in his fulnefs, and fo is the complete Cubjea of our faith.
Come, poor foul, thy eyes are running to and fro the world, to find comforts and happinefs on earth ; 0 raft thy eyes back, and fee heaven and earth in one obje& ! Look fixedly on Chrift incarnate There is more in this than in all the variety of this world, or of that world to come. Here is an objeEt of faith, and love, and joy, and delight ; here is a compendium of all glories.
2. From the fuitablenefs of this objea. Chrift incarnate is molt fuitable for our faith to as upon. We are indeed to believe on God, but we cannot come to God but in and through Chrift. Alas ! God is offended, and therefore we cannot find ground immediately to go to God. Hence you beard, that faith mutt directly go to Chrift as Goct
our fie& °Oh ! the infinite condefcenfion of

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God in Chriftl God takes up our nature, and joins it to himfelf as one perfon, and lays that before our faith ; fo thtat here is God, and God fuited to the particular Rate of the (inner. Now with what boldnefs may our fouls draw nigh to God ? Why art thou ftrange, poor foul ? Why ftandeft thou afar off, as if it were death to draw nigh ! Of whorri art thou afraid ? Is God come down amongft men and car& thou not fee him, left thou die and perifla ? Oh ! look once more, and be not dif, couraged ! See, God is not come down in fire. God is not defcended in the armour of jutlice and everlafting burnittgs ; no, he is cloathed in the garments of flefh, he &fires to convene with thee after thy own form, he is come down to befeech thee to fee with thine own eyes thy eternal happinefs. Oh 'the wonder of heaven ! It is the cry of tome poor fouls, Oh ! that I might fee God ! Lo here God is come down in the likenefs of man, he walks in our own shape amongft us.; it is the cry of others, 0 that I might have my heart united to God ! Why, be is come down on this very purpofe, and bath united our nature unto himfelf. Surely God hath left all the world without excufe : Oh that ever there thould be an heart of unbelief, after thefe fenfible demonftrations of divine glory and, love I -Why wilt thou now Rand off? Tell me, what wouldit thou have God do more ? Can he manifeft himfelf in a more fultable way to thy condition ? Is there any thing below flea': wherein the great God can humble himfelf for thy good ?• Come, think of another and a better way, or elfe for ever believe. Methinks it is fad to fee believers thy in their approaches to God, or doubtful of their acceptance with God, when God himfelf hoops firft, and is fo in love with our acquaintance, that he will be of the fame nature that we are. Oh ! let not fuck a
tack of ftrength be flighted, but every day enter﷓
tain precious thoughts of Chrift being incarnate :
Inure thy heart to believing on this Jefus, as he

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carries on the great work of thy falvation at his firft Coming..
3. From the offers of this bleffed objea to our fouls. As Chrift is come in our nature to fatisfy, fo be comes in the gofpel freely and fully to offer the terms of love ; therein are fet out the moil alluring expreffions that poffibly can be; therein is fet out, that this incarnation of Chrift was God's own aeling, out of his own love, and grace, and glory ; therein is fet out the birth, and life, and death of Chrift ; and this he could not do but he ma be incarnate : God takes our flefh, and, he ufeth that as an inflrument whereby to a61; he was flefh to fuller, as he was• fpirit to fatisfy for our fins. Methinks I might challenge unbelief, and bid it come forth ; let it appear, if it dare, before this confideration : What, 'is not God incarnate enough to fatisfy thy confcience ? Come nigh, hear the voice of Chrift inviting ; " Come unto me all ye that are weary and heavy laden with fin." And Oh ! let there rich and gloriousopenings of the heart of Chrift overcome thy heart. What if God fhould have done no more than this ! Had he only looked down from heaven, and hearing finners cry out, 0 wo, wo unto us for ever I we have broken God's law, incurred the penalty, damned our own fouls ; 0 who fhould deliver us ? Who will Pave us from the wrath to come ? In this cafe, if God hearing finners thus cryinout ; had he, 1 fay, only looked down and told them, I will pardon your fins ; I made the law, and will difpenfe with it ; fear not, I have the keys of life and death ; what foul would not have been railed up, even from the bottom of hell, at this very voice ? I know a poor foul would have fcrupled at this, and have Paid, What thenfhould become of infinite' juftice ? But, to remove all controverfies, God_ bath not only fpoken from heaven, but he himfelf is come down from heaven to (peak unto us. 0 fee this miracle of mercy God is come down in flefh, he is come down a.s•4

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price ; he himfelf will pay himfelf according tea' the demands of his juftice, and all this done, now • he offers and tenders himfelf to thy foul.
0 my foul, why thouldft thou fear to catt thyfele upon thy God ? I know thy•objeEtion of vilenefsinotwithftanding all thy vilenefs, God himfelf offers, himfelf to lead thee by the hand, and to remove all doubts; God himfelf bath put a price fufficient the hands of juftice ; or if yet thou feareft to come to God, why come' then to thy, own Refit ; go'to Chrift, as having thy own nature ; it is he that calls'- thee. What can be faid more to draw. on' thy. trembling Mean ? If God himfelf, and God• fofiti ted and qualified, as I may lily, will not allure,. mutt not men die and perith in unbelief What,' 0 my foul, is God come down fo Ittw to thee And daft thou now nand queftioning whethetthou fhould go or come to him ? What is this but to fay,• all that God is, or does, urfays, is too little to perfitaile me to faith ? I cannot tell ; but one would. tank that unbelief thould be ftrangled, quite flair Upon this confideration. All this, 0 my foul, thou hear-eft in the gorpel ; there is Chrift incarnate fet forth. to the life ,• there is Chrift fuing thy love, and offering himfelf as thy beloved in thy own nature q there, it is written, that God is come down in Rah, with an olive branch of eternal peace in: his hand, and' bids you all be witnefs, he is not come to deftroy, but to fave. Oh that this encouragement might, he of force to improve Chrift's glorious defign to the fupplying of all thy wants, and to the making up of all thy loffes ! Believe, Oh, believe thy part in Chrift incarnate.
Of Loving Jefus in that Refpeti,
LET us love Jefus, as carrying on the great work of our falvation at his -firft coming orincarasition. 9 5 G g g

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0 'my foul, canit thou ,poffibly light on anyobjeft more attraftive than the incarnation of JefusThritl? If love be the loaditone of love, what an attraaive ii this before thee ? Methinks the very fight of Chrill incarnate is enough to ravifh thee with the apprehenlion of his infinite goodnefs. See how he calls out, or, as it were, draws out the foul to union, vifion, and the participation of his glory ! 0 come and yield up thyfeif unto him : give him thyfelf, and conform all thy affe&ions and alions to his will.. 0 love him, not with a divided but with all thy heart.
. But to excite this love, I (hall only propound the cbjea, which will be argument enough. Love caufeth love : Now as God's firft love to man was. in making man like himfelf, fo his, fecond great love was in waking himfelf like to man. Stay then a while upon this love ' • for I take it, this is the greater love of the two. The evangelift exprefleth it thus, God fo loved the world, that he gave his only begotten Sox; he gave him to be incarnate, to be made flefb, and to fuller death ; but the extenfion a his love lies in that expreffion, he fo loved. So! how ? why fo fully, fo freely, as no tongue can tell, no heart can think. ,
It is ufually faid, that it is a greater love of God to fave a foul,, than to make a world ; and I think it was a greater love of God to taking our nature, than limply to fave our fouls: for a king to difpenfe with the law, and by his own prerogative to fave a murderer from the gallows, is not fuck an a& of love and mercy .as to take the murderer's clothes, and to wear them as his richeft livery ! Why, God in taking our nature, hath done thus, and more than thus : he would not fave us by his mere prerogative, but he takes our clothes, our flefh, and in that flefh he perfonates us, and in that flea) be will die for us, that we might not die, but live through him for evermore. Surely this was love, that God will be no more God, as it were, (imply,.

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but he yin take up another nature, rather than the brightnefs of his glory Ilia undo our fouls.
It will not be amifs (whilft I am endeavouring to draw a line of God's love in Chritt from firft to laft in Caving fouls) that here we look back a little, and fummarily contra& the paffages of love from that eternity before all worlds unto this prefent.
1. God had an eternal defign to difcover his in. finite love to fome befides himfelf. Oh, the wonder of this ! Was there any neceffity of fuch a difcovery? Though God was one, and in that refpe& alone, yet God was not folitary ; in that eternity within his own effenee there were three divine I'erfons, and betwixt them there was a bleffed communication of love.. Though in that eternity there was no creature to whom thefe three perfons could communicate their love ; yet was there a glorious communication and breaking out of love from one to another. Before there was a world, the 'ather, Son, and Holy Ghoit did infinitely glorify themfelves, John xvii. 5. What need then was there of the difcovery of God's love to any one befides himfelfi only thus was the pleafure of God ; Even Jo, Father, for. f@ it feemed good in thy fight. Such was the love of God, that it would not contain itfelf within that infinite ocean of himfelf, but it would needs have rivers and channels, into which it might run and overflow.
' 2. God, in profecution of his defign, creates a world of creatures ; fome rational, and only capable of love ; Come irrational, and ferviceable to that one creature, which he makes the top of the whole creation ; then it was that he fet one man, Adam, as a common perfon; to reprefent the reft ; to him he gives abundance of glorious qualifications, and him he fets over all the work of his hands. If we fhould view the excellency of this creature either in the outward or inner man, who would not wonder ? - His body had its excellency, which made the pfalmft fay, " I will praife thee, for I am fearfully and

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wonderfully made, and Curionfly wrought in the loweft parts of the earth." Pfal. cxxxix. 14. It is a fpeecb borrowed from thole who work arrafwork : The body of 'man is a piece of curious tapeftry, confining of fkin, bones, mufcles, finews, and the like. What a goodly thing the body of man was before the fall, may be gueffed -from the' excellent gift found in the bodies of fome men fence the fall. If all thefe were but joined in one, as certainly they were in Adam, what a rare body would fuch a one be ? But what was this body in comparifon of that foul P The foul was it that was efpecially made after the image of God ; the foul was it that'was tempered in the fame mortar with the heavenly fpirits : the foul was God's fparkle, A. beam of his divine glory, a ray or emanation of God himfelf: as man was the principle part of the creation, fo the foul was the principle part of man. Here Was it that God'slove and glory were centered. Here was it that God's love fixed itfelf in a fpecial Manner, whence flowed that communion of God with Adam, and that familiarity of Adam with God.
3. Within a while, this man, the object of God's love, fell away from God, and as he fell, fo all that were in him, even the whole world, fell to.
ether with him; and hereupon God's fice was id. Not a fight of him but in flaming fire,ready to feize on the fons of men. And yet God's love would not thus leave the objea : he had yet a fur. ther reach °Clove, and out of thisdark cloud he lets fall fome glimpfes of another difcovery tilde glimpfes were fweet ; but, alas ! they were fo dark that very few could make any comfortable application of them ; but by degrees God hints it out more, he points it out by types and fitadows, he makes fame model of it by 'outward ceremonies, and yet fo
- dark, that, in four thoufand years men were but guefling and hoping through promifes for a ma-ni. fellation of God's love. This is the meaning of the epollles who tells us of the myfrrj .that WS hit;

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from ages and from generations, but now is made manifejt to his faints. This love of God was bid in the breaft of God from the Ions of men for an 'age, fo that they knew not what to make of this great defign : I (peak of the generality of men; for in refpea of foam particulars, the Lord made his love clear to them ; and hill the nearer to Chrift, the clearer and clearer was the covenant of grace.
4. At laft, God fully opens himfelf ; in the fulnefs of time, God takes the Rah of thefe poor finners which he had fo loved, and joins it to him-, felf, and calls it Chrift a Saviour. Now was it that God defcended, and lay in the womb of a virgin ; now was it that he is born as we are born ; now was it that he joined our flefh fo nigh to himfelf, as that there is a communication of properties betwixt them both ; • that being attributed to God which is proper to flefh, as to be born, to Puffer; and that being attributed to flefh which is proper to God, as to create, to redeem : who can chafe but 'wonder, that God should be made flefh and dwell amongft us? That Hell fhould infinitely provoke God, and yet God, in the fame fleth, thould be infinitely pleafed ? That God thould veil himfelf, and darken his glory with our &Lb, and yet unveil at the fame time the deepell and darkeft of his defigns in a comfortable way to our fouls ? 0 my 'foul I how ibouldft thou contain thyfelf within thyfelf? How ihouldft thou but leap out of thyfelf, if 1 may fo fpeak, as one that is loft in the admiration of this love ? Surely God never manifefted himfelf in fuch a ftrain of love as this before.
Well, hitherto we have followed the paffagesof his love, and now we fee itat full fea. It any thing will beget our love to God, Curdy Chrift incarnate will do it. Come then, 0 my foul, I cannot but call•on thee to love thy Jefus ; and to provoke thy love, fix,thy eye on this lovely objea. Draw yet a little nearer ; confider what an heart of love is in

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this align : God is ip thy own nature to take upon him all the miferies of thy nature.
Oh I my heart, art thou yet cold in thy love to Jefus Chrift ? Canft thou love him but a little, who bath loved thee fo much ? How thould I then but complain of thee to Chrift? And for thy fake beg hard of God : 0 thou fweet Jefus, that cloatheft thyfelf with the clouds as with a garment, and now cloatheft thyfelf with the nature of a man; Oh ! that nothing but thyfelf might be dear unto me, becaufe it fo pleafed thee to vilify thyfelf for my fake.
Of Joying in Jefus in that Refpei1.
LET us joy in Jefus, as carrying on the great work of our falyation for us at his incarnation. If it be fo, that by our defire, and hope, and faith, and love, we have reached the objea which our fouls pant after, how thould we but joy add delight therein ? The end of our motion is.to attain quiet and reit ; now what is joy, but a fweet and delightful tranquility of mind, rating in the fruition of good ? What ! haft thou in fame meafure attained the fruition of Chrift, as God incarnate, in thy foul ? it is then time to joy in Jefus ; it is then time to keep a fabbath of thy thoughts, and to be quiet and calm in thy fpirit. But you will fay, how thould this be before we come to heaven ? I anfwer, there is not indeed perfealon of joy whilft we are here, becaufe there is no perfection of union on this fide heaven ; but fo far as union is, our joy muff be. Examine the grounds of thy hope, and the aaings of thy faith, and if thou art but fatisfied in them, 'then lead up thy joy ; here is matter for it to work upon : if thou canft rejoice in any thing, rejoice in the Lord, and again, I fay, rejoice.

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Is there not caufe ? What is the meaning of .the gofpel of Chrift ? What is gofpel, but good fpell or good tidings ? And wherein lies the good tidings, according to its eminency ? Is it not in. the glorious incarnation of the Son of God ? Behold I bring you a gofpel, fo it is in the original ; or, behold bring you glad tidings of great joy,.which shall be to all people ; for unto you is born this day in the city of David, a Saviour, which is Chrift the Lord. The birth, of Chrift is the comfort of comforts' and the fvveeteil balm that ever was. 0, my foul, what ails thee ? Why art thou caft down and difquieted within me ? Is it becaufe thou art a tanner? Why, unto thee is horn a Saviour ; his name is Saviour, and therefore. Saviour, becaufe he will Pave his people frOm their fins. Come then, and bring out thy fins, and weigh them to the utmoft aggravation, and take in every circumftance both of law and gofpel, and fet but this in the other' fcale, that unto thee is born a Saviour, furely all thy iniquities will.feem lighter than vanity, yea, they will be as nothing in comparifon thereof : My foul doth magnify the Lord, raid Mary, and my jiiirit rejoiceth in God my Saviour. Her foul and her fpirit within her rejoiced at this birth of Chrift. There is cattle that every foul, and every fpirit fhould rejoice, that bath any intereft in this birth of Chrift. 0 my foul,
howfhouldfl thou but rejoice if thou wilt confider
thefq particulars :
..t4c God himfelf is come down into the world.
• -''4ecaufe it was impoffible for thee to come to him,
he is come to thee. This confideration made the
prophet cry out, Rejoice greatly, 0 thou daughter of
Zion, jhout 0 daughter of Jerufalem, behold My
King cometh unto thee. lie is called a King, and
therefore he is able ; and he is thy King, and there﷓
fore hi is williAg : But in that thy l‘iog cometh
unto thee, here.is the marvellous love of 'God in
Chrift. Kings do not ufually cornet VIP wait upon
their fubjeEts ; it is well if poor fubjeEts may come.

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to them. • Oh t but fee the great King of heaven and earth, the King of kings, and Lord of lords, ftooping, and bowing the heavens to come down to thee! Surely this is good tidings of great joy, and therefore rejoice greatly, 0 daughter of Zion !
2. God ie come down in flefh. He hath• laid afide, as it were, his own glory, whin" he converfeth with thee. When God rnanifefted himfelf on mount Sinai, he came down in thunder and lightning ; and if now he had appeared in thunder and lightning, ifnowhe had been guarded with an innumerable company of angels, all having their fwords of justice drawn, well might poor fouls have trembled, and have run into corners ; for who could ever be able to endure his coming in this way ? But God is come down in ,flefh, he bath made his appearance as a man, as one of us,•and there is not in this regard the leaft diftance betwixt him and us. Surely this is fuel for joy to feed upon. 0 why. &mid God• conic down fo futtably, fo lowly, as hi our nature, if he would have' thy poor foul to be afraid of him ? Doth not this very defign 'intend confolation to thy foul ? 0 gather up thy fpirit, anoint thy heart with the oil of gladnefs. See God' himfelf is comedown in flefh to live amongft us ! he profeffeth he will have no otherfif•but amongft the Cons of men. See what a fweet way of familiarity and intercourfe is made betwixt God and us.
3. God hath took on him our nature, that his Godhead may flow out in all manner of fweetnefs upon our hearts. If God had come down in flefh, only to have been feen of us, it had been a wonderful cOndefcenfion : If I have found favour in thy eyes,faid Mofes, thew me the way that 1 may know-thee : but to come down in flefh, not only to be feen, but to difpktch the great bufinefs of our foul's falvation, hare's comfort indeed : with what joy ihould we draw water out of this well of falvation.
0 m i foul, thou art daily bury in eyeing this and that ; but above all know, that the -fulnefs of God'

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lies in Chrift incarnate, to be emptied upon thee, This was the meaning of Chrift's taking upon him flefh, that through his flefh he might convey to theo whatfoever is in himfelf as God. As for inflance, God in himfelf is good and gracious, and powerful, and all-fufficient, and merciful, and what not ? Now: by his being in Beth, he conveys all this to thee. Obferve this for thy eternal comfort ; God in and through the flefh makes all his attributes and glory ferviceable to thy foul:
4. This difcovering Chrift 'incarnate is the firft opening bf all God's heart and glory unto the fans of men ; and from this we may raife a world of comfort ; for if God begins fo glorioufly, how will he end'? If God be fo full of love, as to come down in flefh now in this world, Oh what matter of hope 'is laid up before us, of what God will be to us that world to come ? If the glory of God be let out to our fouls fo fully at firft, what glorious openings of all the glory of God will be let out to our fouls at laft ? Chriftians ! what do you think will God do with us, or bring us unto, when we fhall be with him in heaven ? You fee now he is manifefted in Beth, and he bath laid out a world of glory in that : but the apoftle tells us of another manifeftation, for we (hall fee him as he is : he fhall at laft be manifeft in himfelf: Now we fee through a glafs darkly, but then face to face ; now 'we know in part, but then we fhall know even as we are known.
0 my foul, weigh all thefe paffages, and make an application of them' to thyfelf; and then tell the if yet thou haft not matter enough to raife up thy heart, and fill it with joy unfpeakable and full of glory. When the wife men law but the Bar of 'Chrift, they rejoiced with an exceeding great joy how much more when they faw Chrift himfelf? Your father, Abraham (faid Chrift to the Jews) rejoiced to fee my day, and he faro it, and was glad. He faw' it indeed, but afar off, with the eyes of faith; they before Chrift had the prornife, but we
9 ki h h

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fee the performance ; How then timid we •rejoice ? How glad thouldit thou be, 0 my foul, at the fight of Chrift's incarnation ? If the angels of God, yea, if the multitudes of angels could fing for joy at his birth, Glory to God in the liigheJl, and on earth peace and good will towards men ; how much more ihouldft thou, whom it concerns more than the angels, join with them in concert, and fing for joy this joyful fong, of good will towards men ?. Awake, awake, 0 my foul, awake, awake, utter a fongl tell over thefe paffages, that God is come down into the world, that God is come down in flefh, that God is come down in flefh in order to thy reconciliation ; that God is come down in the likenefs of man, that he may bring thee up into the likenefs of God ; and that all thefe are but the firft openings of the grace, and goodnefs, and glory of God ,in Chrift unto thy foul ; and Ohl what work will thefe make in thy foul, if the fpirit Come in, who is the comforter ?

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In the Morning will I dire my Prayer unto theep'
and will look up.—Pfalm. v. 3,
ow should the morning of my days, Be fpent in humble prayer and praife, To Him who gave me life and breath, And fill preferves my foul from death.
2. God has from Veep reftor'd my fight, ril praife Hini for the morning light : For his proteaing grace I'll pray, To guard and keep me all the 'day.
3. I'll ftill refolve to Peek his face,
And praife him for redeeming grace ; I love his name, I love his word,
I love to commune with the Lord.
4. Up to His throne I'll lift my eyes, He will regard my early riies : He will not frown my foul away, He loves to hear His children gray,
5. To Him I'll dedicate my days, Then shall I profper in my ways : And whilft my calling I purfue . His praife fhall terminate my view.
6.'0 may His condefcending love, Still draw my heart to things above, That I among His faints may know The joys oftpeaven begun below.

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Send out Thy light and Thy truth.—Pfalm. xliii. 3.
GOD of my days, God of my nights,
Source of my foul's fupreme delights,. Come, manifeft Thy love to me,
And let me clofe this day with Thee.
2. Nearnefs to Chrift I fain would find, • 0 let not diftance vex my mind ;
I long to know my fins forgiven,
To converfe with the God of Heaven.
S. Send, Source of Light, fome chearing ray, To turn my darknefs into.day ;
I mourn, and think Thy abfence long, 0 Mien to my evening 'Ong.
4. Command my blindnefs to depart '
Still keep me from fibril a carelefs heart ; Lord captivate each vain defrre, • And.raife thefe tile affeetions higher.
5. 0 let the mercies of this day, • Teach me to praife as well as pray : Now take, my foul, on Jefu's breaft, - Thy fafeft , fweeteft, fureft reft.

41rinted by Sowler & Russell, 105, Peansgate, Manc4ster.