Looking unto Jesus a view of the everlasting gospel, or, the souls eying of Jesus as carrying on the great work of mans salvation from first to last / by Isaac Ambrose ...

CHAP. III.

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

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

First, for ocular vision, there may be some use of that in heaven, for there we shall look on Jesus; with these eyes shall I behold him, saith Job;* 1.1 & we shall see him as he is, saith the Apostle; now we see him, as in a glass, but then we shall see him face to face. But till then we must walk by faith, and not by sight.

Secondly, for mental vision, or the inward eye, that is it that will take up our dis∣course, and that is it which the Apostle speaks of in his prayers for the Ephesians,* 1.2 that the eyes of their understanding may be opened, that they may know, &c.* 1.3 Now the ex∣cellency of this mental sight is far above the ocular sight; for there are more excel∣lent things to be seen by the eye of the mind, than by the eye of the body; we only see a peece of the creation by the eye of the body, but the mind reacheth every thing that is in it, yea the mind reacheth to him that made it; God is invisible, & yet this eye sees God;* 1.4 it is said of Moses, that he saw him that is invisible. 2. It is the sight of the mind that gives light and vigour to the sight of the eye, take away the inward light, and the light of the external sense is but as darkness and death. 3. It is the sight of the mind that looks into the worth, use, &c. propriety of any thing presented; the eye can see a thing, but not the worth of it; a beast looks on gold as well as a man, but the sight and knowledge of the worth of it is by the internal light of the mind, so the eye can see a thing but not the use of it; a child looks on a tool in the hand of a work∣man, but the sight and knowledge of the use of it, is only by a man of reason that hath internal light to judge of it: and so the eye can see a thing, but not the propriety of it; a beast looks on his pasture, but he likes it not because it is his, but because it is a pasture, and well furnished. Now we know that the worth, and use, and propriety of a thing, are the very cream of the things themselves, and this the eye of the mind con∣veys,* 1.5 and not the eyes of the body. It is said of Joseph, that he saw hi•• brethren, and knew them, but they knew not him: this was the reason why Joseph was so exceedingly ta∣ken at the sight of his Brethren, that his bowels wrought with joy, and a kind of com∣passion towards them, but they were before him as common strangers, though they saw Joseph their brother a Prince, yet they were taken no more with the sight of him than of any other man, because they knew him not.

Again, this mental looking is either notional and theoretical; or practical and ex∣perimental; the first we call barely the look of our minds; it is an enlightning of our un∣derstandings with some measure of speculative sight in spiritual and heavenly mysteries: the second we call the look of our minds and hearts, whereby we not only see spiritual things, but we are* 1.6 affected with them; we desire, love, believe, joy, and embrace them. To this purpose is that rule, that words of knowledge do sometimes signifie the affections in the heart, and the effects thereof in our lives. And this was the look which Paul longed for, that I may know him, and the power of his resurrection; (i.e.) that he might have ex∣perience of that power,* 1.7 that it might so communicate it self unto him, as to work upon him to all the ends of it. And this was the look that Bernard preferred above all looks. In reading of books (saith he) let us not so much look for science, as savoriness of truth upon our hearts. This I pray (said the Apostle) that your love may abound yet more and more,

in knowledge, and in all judgement; (i.e.) in knowledge and feeling. And certainly this feeling, this experimental Looking on Jesus, is that my Text aims at; it is not a swimming knowledge of Christ, but an hearty feeling of Christs inward workings; it is not heady notions of Christ, but hearty motions towards Christ, that are implied in this inward looking.

2. For the Object, you must look on Jesus.] It is the blessed'st Object that the eye of the mind can possibly fix upon; of all Objects under Heaven, Jesus hath the prehemi∣nence in perfection, and he should have the preheminence in our Meditation. It is he that will make us most happy when we possess him, and we cannot but be joyfull to look upon him, especially when looking is a degree of possessing. — Jesus, for the name signifies Saviour; it is an Hebrew name; the Greeks borrowed it from the He∣brews, the Latines fom the Greeks, and all other Languages from the Latines: It is used five hundred times in Pauls Epistles, saith Genebrard: it comes from the Hebrew word Jehoshua, or Joshua, which in the Books of Ezra and Nehemiah* 1.8 (written after the Babylonian captivity) is Jeshua, and so is our Saviours Name always written in the Syriack translation of the new Testament. This name Jesus was given to Christ the Son of God, by his Father, and brought from Heaven by an Angel, first to Mary, and then to Joseph; and on the day when he was circumcised (as the manner was) this Name was given him by his Parents, as it was commanded from the Lord, by the Angel Gabriel.* 1.9 Not to stand on the Name, for the matter it includes both his office, and his natures; he is the alone Saviour of man,* 1.10 for there is none other name under Heaven given among men, whereby we must be saved, and he is a perfect and an absolute Saviour;* 1.11 he is able to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. I will not deny, but that the work of salvation is common to all the three persons of the Trinity; it is a known rule,* 1.12 all outward actions are equally common to the three persons; for as they are all one in Nature and Will, so must they be also one in Operation; the Father saveth, the Son saveth, and the holy Ghost saveth; yet we must distinguish them in the manner of saving; the Father saveth by the Son, the Son saveth by paying the ransom and price of our salvation, the holy Ghost saveth by a particular applying of that ransom unto men: Now whereas the Son pays the price of our redemption, and not the Father, nor the holy Ghost, therefore in this special respect he is called our Saviour, our Jesus, and none but he.

This object, though contained in a word, is very comprehensive; herein is set forth to our view, the offices of Christ, the two Natures of Christ, the qualities of Christ, the excellencies of Christ: O what variety of sweet matter is in Jesus? he hath in him all the powders of the merchants; an holy soul cannot tyre it self in viewing Jesus;* 1.13 we know one thing tyres quickly, unless that one be all: which so is Christ, and none else, he is all, and in all, all belonging to being; and all belonging to well-being;* 1.14 in things below Jesus, some have this excellency, and some have that, but none have all, and this withers contemplation at the root; contemplation is soul recreation, and recreation is kept up by variety; but, O what variety is in Jesus? variety of time, He is Alpha and Omega; variety of beauty, he is white and ruddy: variety of quality, he is a Lion and a Lamb, a servant and a Son; variety of the excellency in the world, he is Man, and God. O where shall we begin in this view of Jesus? Who shall declare his Generation? or who shall count and reckon his Age? All the Evangelists exhibit unto us the Saviour,* 1.15 but every one of them in his particular method; Mark describes not at all the gene∣alogy of Jesus, but begins his history at his Baptism; Matthew searcheth out his origi∣nal from Abraham; Luke follows it backwards as far as Adam; John passeth further up∣wards, even to the Eternal Generation of this Word that was made flesh: so they lead us to Jesus, mounting up four several steps; in the one we see him only among the men of his own time; in the second he is seen in the Tent of Abraham; in the third he is yet higher, to wit in Adam; and finally, having traversed all ages, through so many generations, we come to contemplate him in the beginning, in the bosom of the Father, in that eternity in which he was with God before all worlds: And there let us begin, still Looking unto Jesus, as he carries on the great work of our salvation from first to last, from everlasting to everlasting.

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

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

Inward experimental looking unto Jesus, such as stirs up affections in the heart, [Doctrine. 2] and the effects thereof in our life, it is an Ordinance of Christ; a choice, an high Gospel-ordinance.

Or thus,

Inward experimental knowing, considering, desiring, hoping, believing, loving, joy∣ing, calling on Jesus, and conforming to Jesus, it is a complicate, foulded, com∣pounded Ordinance of Jesus Christ.

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

1. Jesus is the Object; and Jesus† 1.16 as Jesus, as he is our Saviour, as he hath nego∣tiated, or shall yet negotiate in the great business of our salvation. 2. Looking unto, is the act; but how? it is such a Look as includes all these acts, knowing, considering, de∣siring, hoping, believing, loving, joying, enjoying of Jesus, and conforming to Jesus. It is such a look as stirs up affections in the heart, and the effects thereof in our life; it is such a look as leaves a quickening and enlivening upon the spirit; it is such a look as works us into a warm affection, raised resolution, an holy and upright conversation. Briefly, it is an inward, experimental Looking unto Jesus.

For confirmation of the point; this was the Lords charge to the Gentiles of old, Look unto me, and be ye saved all the ends of the Earth.— And I said, behold me, behold me, unto a Nation that was not called by my Name. And according to this command was their practise; Mine eyes are ever towards the Lord, saith David, and they looked unto him and were lightened, and their faces were not ashamed.— Thus in the Gospel, after this command, Looking unto Jesus, it follows, Consider him that hath endured such contradiction of sinners against himself. And according to this command is the practise of Gospel-believers,* 1.17 We all with open face beholding as in a glass the Glory of the Lord, are changed into the same Image from Glory to Glory, even as by the Spirit of the Lord. Instead of the vail of Mosaical figures, God hath now given to his Church the clear glass of the Gospel; and hence all believers under the Gospel do by contemplative Faith, behold Christ, together with the glorious light of his mercy, truth, goodness, and the rest of his Divine Attributes; and by means thereof they are made like unto him in the glory of Holiness, and in newness of life.

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

1. Why an Ordinance? here is only this reason, the will of the Lord: Even so father, for so it seemed good in thy sight. Ordinances are certain impositions set forth by an external mandate of a Lawgiver, having Authority to command. It is the will of Christ to impose this Law on all the sons of men, that they should Look up unto him; and concerning this, what have we to do to enquire into the reason? it is our Duty to obey, and not to know of him why he commands; if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was enough in

Pythagoras his School, to put the business past disputing amongst his Scholars, I am sure it should be much more in Christs School; we will therefore enquire no further reason for it.

2. Why an Ordinance of Christ? it is this; because all spiritual Ordinances, Laws, Institutions, do hold on Christ; it is not in the liberty of man to erect any new spiritual Ordinance in the Church of Christ. I will not deny, but the power of man may come in to order such things, as are not proper, but rather common to the Church with other so∣cieties, as to meet together in some place, and at some time, &c. according to that rule, Let all things be done decently, and in order; for this is not an institution,* 1.18 but only the di∣ctate of right reason. But when it comes up to an Ordinance, Law, Institution, (i.e.) when something more shall be put on the thing, than nature hath put on it, when by vertue of the institution, there is conjoyned to it some kind of spiritual efficacy to work upon the soul, this only holds on Christ. Hence, because in the preaching of the Word, and in the administration of the Sacraments we expect a vertue, a spiritual efficacy, more than they have or can yeild in any natural way, therefore we say, these are Ordinances of Christ; & so because in Looking unto Jesus, we expect a vertue, a spiritual efficacy, to go along together with it, more than nature can give it; therefore we call this an Ordinance, and an Ordinance of Christ, to distinguish it from all other Ordinances, Rules, Consti∣tutions of men whatsoever.

SECT. III. Ʋse of Reproof.

WEll then, is inward experimental looking unto Jesus a choice, an high Gospel-Ordinance? [Ʋse 1] how may this reprove thousands? how many are there, that mind not this Duty? the truth is, that as the whole world lies in wickedness,* 1.19 so the eyes of the whole world are misplaced; there's few that have a care of this choice, of this high Gospel-Ordinance: I shall therefore reprove both the ungodly, and godly.

1. For the ungodly, not God, nor Christ is in all their thoughts. Alas!* 1.20 they never heard of such a Duty as this; they cannot tell what it means, to Look unto Jesus. Nor speak I only of poor Indians, and other Savages of the unchristian world, whose souls are over cloud∣ed with the blackest mists of irreligion, that the Prince of darkness can possibly inwrap them in, who came into the world, not knowing wherefore; and go out of the world, not knowing whither, an heavie case, which cannot sufficiently be bewailed with tears of blood; But I speak of such as live with in the Paradise of the Christian Church, that have nothing to distinguish them from those Indian miscreants, but an outward conformity, outward formalities, the charity of others, and their own slight imaginations; why alas! these are they that the Lord complains of, that they have eyes, and see not;* 1.21 My people have forgotten me dayes without number, they have negligently suffered me to be out of their minds, and that for a long time. You will say, is there any such here? Can I tax any of you, that you should not Look up to Jesus? are not your eyes towards Christ in your prayers, praise, soliloquies, publick and private Duties? Nay, are not you now in the Duty, whilest I am speaking, and you hearing?

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

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

2. When it's done unwillingly. Sometimes men think of Christ, but they know not how to shun it; the Lord breaks in upon their spirits whether they will or no, whereas their own temper is to follow, & to pursue other objects: thus you drop into our assem∣blies out of custome, or fashion, or for some sinister end, and here is Christ lifted up upon the pole, he is discovered in his beauties, graces, sweetnesses, excellencies; but when you see him, you say, he hath no forme nor comliness;* 1.22 there is beauty that we should desire him. Let no man deceive himself; though he cast his eyes towards Heaven all the day long, if he love not this work, he doth nothing, he Looks not at Jesus.

3. When it's not done according to the rule; this is not to eat the Lords Supper,* 1.23 said Paul to his Corinthians; no question they did eat it, but because it was not done after its due manner, he saith, this is not to eat the Lords Supper. Many think of Christ, and Look up to Jesus, but because their thoughts are not holy, awful and subjecting to the Spirit, in no way proportionable to the goodness and glory of the Son of God, they look loosely, carelesly, and carnally upon him, he therefore reckons it as not done: this is not to Look unto Jesus.

4. When a man makes it not his course and trade to look unto Jesus. A man may come unto a Carpenters house, & take up his tools, & do somthing at his work, but this makes him not a Carpenter, because it is not his trade. The best Saints sin; yet because it is not their trade and course,* 1.24 they are said, not to sin: whosoever is born of God, sinneth not. And so ungodly men may look, and muse, and meditate, and think of Christ; but because this is not their course and trade, they make it not their work to look to Christ, they are therefore said, not to look to him.

Why now consider, you that plead that you are Christians, & that you mind Christ at this very instant, that you are in the duty, even whilst I am speaking of it, and yet you neither do it to purpose, nor willingly, nor according to rule, nor as it is your trade; is it not with you,* 1.25 as it is with them of whom Christ spake; many will say to me at that day, Lord, Lord, have we not prophesied in they name? and in thy name have cast out devils? and in thy name have done many wonderful works? they will plead at the last day, as you plead now; but for all that, you know the answer, I never knew you, depart from me ye workers of iniquity.* 1.26 Surely Christ will say to you one day, I know you not, I was a stranger to you upon earth; I could not have an eye from you, but when your lazie idle spirits pleased: and now out of my sight, I'le never own you, nor look upon you more.

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

1. In not sending out their understandings, in not pointing their minds towards Jesus. I write unto you (said the Apostle) to stir up your pure minds, by way of remembrance; it is in the Original 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.27 to awaken your pure minds; and it was but need. See how David calls upon himself, Awake my glory! and see how Deborah calls upon her self, Awake, awake Deborah, awake, awake, utter a song. Awaking is a word that imports rouzing, as birds that provoke their young ones by flight to make use of their wings; now, how few are there that thus call upon themselves? it was the Prophets complaint, no man stirs up himself,* 1.28 to take hold of God. O what a shame is this? is it fit that our understandings, which God hath entrusted us withal, should be no more improved? is it fit that our minds (those golden cabinets which God hath given us, to be filled with heavenly treasure) should either be empty, or stuft with vanity, nothing, worse then nothing? O that such glorious creatures as our souls, should lacquey after every creature, which should be in attendance upon Christ, which should be like Angels, waiting and standing in the pre∣sence of our God! O that such glorious things as our immortal spirits, should run after vanity, and so become vain; which if rightly improved, should walk with Angels, should lodge themselves in the bosom of the glorious God! Do we not see how Christ is sending out to us continually? the thoughts of his heart are love, eternal love? and shall not we send out our thoughts towards him? shall not we let our minds run out towards him?

2. In not bending of their minds to this work. It may be the mind looks up, but it's so feeble, that like an arrow shot from a bow weakly bent, it reacheth not the mark. It is the wise mans counsel,* 1.29 Whatsoever thy hand findeth to do, do it with all they might. O that Gods people should be so lazie, dull, sluggish, sloathfull in this spiritual work! As Jesus said to the multitudes concerning John,* 1.30 What went ye out into the wilderness to see? So may I ask believers in their looking unto Jesus, What went ye out to see? when you crawle, & move, as if you had no hearts nor spirits within you, whom go ye forth to see? what,* 1.31 him that is the Lord of glory? what, him that is the brightness of his Fathers glory, and the express image of his person? what, are such heavy & lazy aspects fit to take in such a glory as this is? you see in what large streams your thoughts fly forth to other things. & are you only languishing, weak, and feeble, in things of so great concernment? Oh that Christians should be cold in spirituals, & hot in the pursuit of earthly temporal things.

3. In not binding of their minds to this object, in not staying the eye on Jesus Christ. Some may give a glance at Christ, but they are presently wheeled off again: but why doth not the eye abide there, at least, till it come to some profitable issue? is not Christ worthy on whom our souls should dwell? Certainly if we love our Jesus, that love will hold us; Christ then will be in our thoughts, and minds, and we cannot off him: as the load-stone having drawn the iron, it keeps it fast to it self; so if love draw our hearts, it holds it fast to the object loved. Christ himself acknowledgeth such an operation of love upon himself, Turn away thine eyes, for they have overcome me;

thou hast ravished my heart, my sister, my spouse, with one of thine eyes:* 1.32 Christ was held in the galleries, and captivated with love to his people, so that his eyes was ever upon them; nay he could not get his eyes off them, Can a mother forget her child?* 1.33 no more can I forget you; and is Christ so tender in his love towards us, that he ever minds us, and shall our minds be so loose to him? so fluttering, and fleeting? shall there be no more care to bind our selves in cords of love to him, who hath bound himself in such cords of love to us?

4. In not dayly exercising this blessed Duty; it may be now and then they are a∣wakened, and they get up into heaven to see their Jesus, but it is not dayly. Oh con∣sider! Is this now and then going to heaven within the vail, to live the life of friends? is this to carry our selves as children? what, to be so strange at home? but now and then, once in a month, in a year, there to be seldom, where we should always be? is Jesus Christ such a mean thing, that a visit now and then should serve the turn? the Queen of Sheba hearing Solomons wisdom, Oh said she,* 1.34 Blessed are those thy ser∣vants that always stand before thee, and hear thy wisdom; if she were so taken with Solomon, remember that a greater than Solomon is here; and shall we deprive our selves of that blessedness, which we might enjoy by standing always in the presence of Christ, to hear his Wisdom, and to behold his Glory?

Oh my Brethren, let us take shame to our selves, that to this day we have been so careless in sending, bending, binding our minds to this blessed object, Jesus Christ; yea, let us blush that we have not made it our daily business.* 1.35 David describes the blessed man by his delighting in the law of the Lord, and by his meditating on that Law day and night; how then is he to be reproved, that neither meditates on the Law of the Lord, nor on the Lord, the Law-maker, day and night? O alas! we keep not a con∣stant course, we are not daily in the exercise of viewing Jesus; nay, I fear, we look upon this Duty of looking unto Jesus, as a questionable thing; it seems to many as a Duty unknown, unheard of, unthought of, it is not in their notice, and how should it be in their practice? But I leave this first Use.

SECT. IV. Ʋse of Exhortation.

IS inward, experimental Looking unto Jesus a choice, and high Gospel-ordinance? [Ʋse 2] One Use of Exhortation, I beseech you by the meekness and gentleness of Christ,* 1.36 I be∣seech you by the mercies of God, I beseech you brethren, for the Lord Jesus Christs sake, and for the love of the Spirit, to look unto Jesus: or if my beseeching will not prevail, why yet look on me as an Embassador of Christ, consider as though God did beseech you by me, I beseech, I pray you in Christs stead; it is a message that I have from God to your souls, to look unto Jesus; and therefore set your hearts,* 1.37 to all the words that I testifie to you this day, for it is not a vain thing, but it is for your lives.

O that I should need thus to perswade your hearts to look unto Jesus! What, is not your Jesus worthy of this? why then are your thoughts no more upon him? why are not your hearts continually with him? why are not your strongest desires, and daily delights in, and after the Lord Jesus? what's the matter? will not God give you leave to approach this light? will he not suffer your souls to tast and see? why then are these words in the Text? why then doth he cry, and double his cry, behold me, behold me? Ah vile hearts! How delightfully, and unweariedly can we think of vanity? how freely, and how frequently can we think of our pleasures; friends, labours, lusts? yea, of our miseries, wrongs, sufferings, fears? and what, is not Christ in all our thoughts? It was said of the Jews, that they used to cast to the ground the book of Esther before they read it, because the name of God is not in it; and Augustine cast by Cicero's writings, because they contained not the name of Jesus; Christians! thus should you humble, and cast down your sensual hearts, that have in them no more of Christ: O chide them for their wilfull or weak strangeness to Jesus Christ! O turn your thoughts from off all earthly vanities, and bend your souls to study Christ, habi∣tuate your selves to such contemplations as in the next Use I shall present; and let not those thoughts be seldom or cursory, but settle upon them; dwell there, bath your souls in those delights, drench your affections in those rivers of pleasures, or rather in the sea of consolation; O tye your souls in heavenly galleries, have your eyes continu∣ally

set on Christ! Say not, you are unable to do thus, this must be Gods work only, and therefore all our exhortations are in vain.† 1.38 A learned Divine can tell you, though God be the chief disposer of your hearts, yet next under him you have the greatest command of them your selves: though without Christ you can do nothing, yet under him you may do much; or else it will be undone, and you undone through your neglect; do your own parts, and you have no cause to distrust whether Christ will do his; it is not usual with Christ to forsake his own people in that very work he sets them on. — Oh but we can do nothing: how nothing? what, are you neither spiritual nor rational creatures? If a carnal Minister can make it his work to study about Christ through all his life time, and all because it is the trade he lives by, and knows not how to subsist with∣out it: why then me thinks a spiritual Christian should do much more; if a Cook can labour and sweat about your meat, because it is the trade that maintains him, though perhaps he taste it not himself; Methinks, you for whom it is prepared, should take the pains to tast its sweetness, and feed upon it. Christians! if your souls were sound and right, they would perceive incomparably more delight and sweetness in know∣ing, thinking, believing, loving and rejoycing in Jesus Christ, than the soundest stomack finds in his food, or the strongest senses in the enjoyment of their objects. Now for shame never say,* 1.39 you cannot reach it. I can do all things (saith Paul) through Christ that strengtheneth me. Oh it is our sloath, our security, our carnal mind, which is enmity to God and Christ, that keeps us off. Be exhorted! Oh be exhorted in the fear of God!

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

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

Consider

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

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

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

1. He is without light: there is no oyl of saving knowledge, no star of spiritual light arising in his soul; ye were once darkness, saith the Apostle to his Ephesians: not only dark,* 1.40 but darkness it self; they were wholly dark, universally dark, having no mixture, nor glimpse (whilest without Christ) of spiritual light in them. Of such carnal wretches,* 1.41 saith our Saviour, they have not known the Father, nor me; they have not known the Father in his Word, nor Me in my Natures, Offices, Sufferings, Exal∣tations, Communications: very miserable is the carnal mans Ignorance of God and Christ, he hath no saving knowledge of Jesus.

* 1.422. Such a one is without Grace, without Holiness; Christ is our wisdom and sanctifi∣cation, as well as righteousness and redemption. Where Christ is not, there is no spiri∣tual wisdom, no inclination to the ways and works of sanctification.

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

* 1.434. Such a one is without any spiritual beauty; there is nothing in him but sores and swellings, and wounds and putrefaction; from the sole of his foot, to the crown of his head, there is nothing in him but loathsom and incurable maladies; hence the great∣est sinner is the foulest monster; bodily beauty without Christ is but as green grass upon a rotten grave; did man see his uncomliness and deformity without Jesus Christ, he would stile himselfe as the Prophet stiled Pashur,* 1.44 Magor-Missabib, fear round about, every way a terrour to himself.

5. Such a one is without peace: there is no true, spiritual, heavenly peace, no joy

and peace in the holy Ghost without Jesus Christ. Joram asking Jehu, is it peace?* 1.45 was answered, what hast thou to do with peace, so long as the whordomes of thy mother Jezabel, and her witchcrafts are so many? a Christless man asking, is it peace, O Messenger of God? he can look for no other but Jehu's answer, What hast thou to do, O carnal man, with peace, so long as thy lusts are so strong within thee, and thy estrangements from the Prince of peace, so great? the soul that is without Jesus Christ, is an enemy to the God of peace, a stranger to the Covenant of peace, uncapable of the Word of peace, an Alien to the way of peace: there is no peace to the wicked,* 1.46 saith my God.

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

7. Such a one is without life: he that hath not the Son, hath not life, saith John;* 1.47 Christ lives not in that soul, it is a dead soul, dead in sins and trespasses. As the dead see nothing of all that sweet and glorious light which the Sun casts forth upon them, so the dead in sin have no comfortable apprehension of Christ, though he shine in the Gospel more gloriously than the Sun at noon. And as the dead know not any thing;* 1.48 so the dead in sin know nothing at all of the wisdom of Christ guiding them, or of the holiness of Christ sanctifying them, or of the fulness of Christ satisfying them, or of the death of Christ mortifying their lusts, or of the resurrection of Christ quickning their souls, or of the dominion of Christ reigning in their hearts. O what a mise∣ry is this!

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

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

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

2. They do not so taste the goodness of Christ, as otherwise they might; Christ is no other unto them, whilst neglected by them, but as an eclipsed Star, with whose light they are not at all affected; Christ is not sweet to them in his Ordinances, they find not in them that delight and refreshment, that comfort and contentment, which they usually minister: they cannot say of Christ as the Spouse did, I sate down under his shadow with great delight, and his fruit was sweet to my taste;* 1.49 they are in the case of Barzillai, who could not taste what he did eat, or what he did drink; nor could hear any more the voice of singing-men, or of singing-women: so they cannot taste the things of God, nor hear the spiritual melody which Christ makes to the souls of them that look up to him.

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

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

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

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

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

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

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

2. FOr our riches, in case we are lively in this Duty: Oh the blessed incomes to such souls! we may reckon up here those very particulars which the others wanted. 1. That Christ gives Light unto them; as the receiving of the Sun gives light to the body, so the receiving of the Sun of Righteousness gives light, a spiritual, heavenly, and comfortable light to their souls. 2. That Christ gives grace and holiness unto them; of his fulness we receive grace for grace. As the print upon the wax answers to the seal, or as the characters upon the Son answers to the Father; so there are certain stamps of the grace of Christ upon the Saints, that what good they do, it springs not from external mo∣tives

only, as in hypocrites, but from Christ working in them an inward principle of new nature; and upon this account doth John* 1.50 tell us, the Law was given by Moses, but grace & truth came by Jesus Christ. 3. That Christ gives contentation or satisfaction unto them: as the pearl satisfied the Merchant in the Parable with treasure, so Christ satisfieth the soul with wisdome in the understanding, with the sense of his love in the heart, with sure and blessed peace in the conscience; they that rightly look unto Jesus, may say as Jacob did,* 1.51 I have enough. 4. That Christ gives glory unto them; he is the glory of Israel, he is both the Author, and the matter of their glory; he is the glory of their justification, as the gar∣ment is the glory of him that wears it; he is the glory of their redemption, as the ran∣somer is the glory of the captive: he is the glory of their sanctification, as Jordan clean∣sing him from his leprosie was the glory of Naaman; he is their all in all, in whom they glory, and to whom they give all honour, and glory, and power, and praise. 5. That Christ gives peace unto them, God is in Christ reconciling the world unto himself, he is the Author,* 1.52 and the world is the object of this reconciliation. Christ is our peace; and peace is prea∣ched by Jesus Christ; they that hear Christ in the Word, or that look unto Christ by the eye of faith, they have this peace; for Christ only in Ordinances is the revealer, and pro∣curer, and the worker of peace in all the children of peace. 6. That Christ procures ac∣ceptation with God for them; he stands betwixt God and such believers; and as they mind him, so he is ever mindful of them, pleading their cause, answering all the accusa∣tions of Satan, and praying to his Father in their behalf. 7. That Christ gives life unto them; he that hath the Son, hath life;* 1.53 he that hath Christ in his heart as a root of life living in him, or as a King setting up his throne within him, or as a Bridegroom betroathing himself in loving kindness to him, he hath life, the life of grace, and the earnest of the life of glory. 8. That Christ gives wisdome unto them, Christ hath in him all the treasures of wisdome, and therefore he that looks most to Christ is the wisest man in the world; he that hath the Sun, hath more light than he that hath all other lights in the world, and wants the Sun. 9. That Christ gives a taste of his goodness unto them; they cannot look unto him, but he makes them joyful with the feeling of himself and Spirit: and hence it is that many times they brake out into Psalms, and Hymnes, and spiritual songs,* 1.54 and make melody in their hearts unto the Lord. O there is a goodness of illumination, rege∣neration, sanctification, consolation, contentation, pacification, and spiritual freedome flowing from Christ to the souls of his Saints, which to carnal men is a sealed Well, whose waters their palates never tasted. 10. That Christ gives a sincere and inward love of himself unto their hearts. No sooner is their eye of faith Looking unto Jesus, but present∣ly their hearts is all on fire; such a sutableness is betwixt Christ and their souls, as is be∣twixt the hearts of lovers; their love to Christ is like the love of Jonathan to David, a wonderful love, and passing the love of women;* 1.55 they love him as the bridegroom to whom their souls are married, as the choycest pearl by whom they are inriched, as the Sun of consolation, by whose beams their souls are comforted, as the fountain by whom their hearts are refreshed, and their desires every way satisfied. 11. That Christ gives the sense of his own love to them; they cannot look on Christ, but they see him loving, and embracing their humble souls; they see him binding up their broken hearts; they behold him gathering to himself, and bearing in the bosom of his love, and comforting with the promises of his Word their wounded spirits; they behold him like Jacob serving in the heat and in the cold for Rachel, serving in manifold afflicti∣ons from his cradle to his cross, to make a Spouse unto himself. 12. That Christ gives the experience of his power to them; they that look on Christ, do feel the power of Christ inwardly in their souls, dissolving the works of Satan, casting down his Kingdom, and mighty holds within them, healing all their spiritual maladies, sustaining them in all afflictions, filling their souls with all Spiritual and Heavenly might, making them strong in knowledg, and strong in faith, and strong in love, and strong in motion, and coming to Christ, as a river of much waters is strong in coming home to the Ocean. 13. That Christ gives the sense of his own worth and excellency unto them, they see now in Christ is wisdome surpassing the brightness of the Sun, even all the treasures of wisdome; in Christ is power excelling the strength of rocks, he is not onely strong, but strength it self; in Christ is Honour transcending all the Kings of the earth, for he is King of Kings, and Lord of Lords; in Christ is beauty excelling the Rose of Sharon, and Lilly of the valleys, he is fairer than all the flowers of the field, than all the precious stones of the earth, than all the lights in the firmament, than all the Saints and Angels in the highest heavens. 14. That Christ gives the sense of their wants, and of

the worlds vanity, and of his sutable goodness unto them, In looking unto Jesus they see themselves in themselves miserable, and all other things miserable comforters: they have learnt the meaning of that Psalm,* 1.56 Put not your trust in Princes, nor in the son of man and in whom there is no help, his breath goeth forth, he returneth to his earth, in that very day his thoughts perish; happy is the man that hath the God of Jacob for his God, whose hope is in the Lord his God. 15. That Christ gives all things, every thing unto them. All things are yours (saith the Apostle) whether Paul,* 1.57 or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, and you are Christs, and Christ is Gods. All things are yours; First, all the Ministers of Christ from the highest to the lowest, whe∣ther Paul, or Apollo, or Cephas; they are your servants, they are men that watch over you for your salvation. Secondly, the world is yours; indeed the world stands but for your sakes, if your number were but once compleated, quickly would the world be set on fire: you will say, ay! but how is the world ours? we find not this, for who hath the world at will? why, though you have not, yet the misery you find in the world, the want of wealth as well as the enjoying of it is yours, (i e.) it tends to your advantage. Thirdly, life is yours, it is a fitting, a preparing, a squaring of you for a better life, even for eternity. Fourthly, death is yours; for you shall die just then when it is best for you, death shall serve but as a servant to your advantage.* 1.58 Fifthly, things present, and things to come, are yours; godliness hath the promise of this life, and of that which is to come. Sixthly, I will add, the Lord himself is yours, take God, and look on him in his greatness, in his mighty power, even this great God, the Lord of heaven and earth, is yours, he is yours, and all that he hath is yours, and all that he doth is yours, and all that he can do is yours, I will be thine (saith God to Abraham) I will be to thee an exceeding great reward.* 1.59 Here is a Catalogue, an Inventory of a Christians riches; have Christ and have all; when an Heathen was but asked; where all his treasure was, he answered, where Cyrus my friend is: and if any ask you, where all your treasure is, you may answer, where Christ your friend is; in this respect you may truly say,* 1.60 there is no end of your riches, they are called the unsearchable riches of Christ; Paul could find no bottom of these riches; O who would not look unto Jesus? If Christ be yours (besides those particulars enumerated in this Text, (1 Cor. 3.22, 23.) God is yours, the Father is yours, the Son is yours, the Spirit is yours, all the promises are yours; for in Christ they are all made, and for him they shall be performed. Come, let the proud man boast in his honour, and the mighty man in his valour, and the rich man in his wealth; but let the Christian pronounce himself happy, only happy, truly happy, fully happy, in beholding Christ, enjoying Christ, having Christ, in Looking unto Jesus.

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

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

1 COnsider your looking on Jesus will maintain your communion with Jesus; and is not this worth the while? Why Christians! what is this communion with Christ, but very heaven aforehand? hereby we enjoy his person, and all sweet relation to his person, his death, and all the saving fruits, priviledges, and influences of his death; hereby we are brought into Christs banquetting-house,* 1.61 held in his galleries, his ban∣ner over us being love: hereby we are carried up into the Mount with Christ, that we may see him (as it were) transfigured, and may say with Peter, Master, it is good for us to be here, and let us here build Tabernacles. Oh it's an happy thing to have Christ dwell in our hearts, & for us to lodge in Christs bosome! Oh its an happy thing to main∣tain a reciprocal communication of affairs betwixt Christ and our souls! as thus; he bare our sins, take we his healing: he endured wounds for us, drink we the spiritual balsom that sprang out of his wounds; he took upon him our unrighteousness, do we cloath our selves with his righteousness: he endured pains for us, come we to him, and take his rest to our souls; he embraced our curse and condemnation, do we embrace his blessing, justification, and salvation. To this end do we look on Jesus, if he hide his face by desertions, rest not till we find him; if we find him, hold him fast, let him not go, di∣sturb him not out of our hearts by our corruptions. Thus if we would prize the pre∣sence

of Christ, how comfortably should we maintain and encrease our Communion with Christ.

2. Consider, that your daily necessities call for a frequent looking up unto Jesus; you have need of Christ, you have need that he pray in you, and need that he pray for you to your heavenly Father; you have need that he work in you, and need that he work for you his own blessed will; you have need that he present you and yours blameless before his Fathers presence in life, and death, and at the judgment day; there's not a moment in your life, wherein you stand not in continual need of Jesus Christ; And can a hungry man forget his bread? can the heart that pants for thirst forget the River? can a man in bonds forget freedom? can a child in distress forget a Father in honour and wealth? Oh then let your necessities drive you to Christ; and mind you of Christ; Is not he the fountain that supplies all wants? Christians! consult your own Experien∣ces; when you look up to Jesus, and lean on Jesus, are you not best at rest? O then why do you not always rest and lean upon him? sometime you say, his Bread is sweet, and his Cup is pleasant, how amiable is his Presence? At such a time you have never done won∣dering at him; O the sweet impression, that are even then on your spirits! why do you not then always look unto him? or at least, why are you not frequent in his disciples posture, who looked stedfastly towards Heaven as Christ went up?* 1.62 How richly might your idle hours, and spare time be laid out here, to the supply of all necessities, bodi∣ly, or spiritual?

3. Consider, that an eye, an heart on Christ, is one of your most unquestionable Evi∣dences of sincerity. Where your Treasure is, there will your hearts be also.* 1.63 If Christ be your Treasure, your hearts will be on Christ; and surely an heart set upon God in Christ is a true evidence of saving Grace. External actions are easiest discovered, but those of the heart are surest Evidences: when thy learning will be no good proof of thy Grace, when thy arguments from thy tongue and hand may be confuted, yet then will this Argument from the bent of thy heart prove thee sincere. Take a poor Christian that hath a weak judgment, a failing memory, a stammering tongue, yet if his heart be set on Christ, I had rather die in this mans condition, and have my soul in his souls case, than in the case of him without such an heart, though he had the most eminent gifts, and parts, and abilities of any in the world. Christians! as you would have a sure testimony of the love of God, and a sure proof of your title to glory, labour to get your hearts on Christ, O look on Jesus. You may be sure Christ will acknowledg that you really love him, when he sees your hearts are set upon him.

4. Consider, that your looking on Jesus, will strengthen patience under the Cross of Christ. This is the very particular Motive of the Text,* 1.64 Let us run with patience the Race that is set before us, looking unto Jesus, the Author and finisher of our Faith, who for the joy that was set before him endured the Cross, despising the shame; and is set down at the right Hand of the Throne of God; for consider him that endured such contradicti∣on of sinners against himself, lest ye be wearied and faint in your mind. It is storied of a Martyr, that having offered him a Cup of spirits to sustain him, when he seemed to faint under his greatest Trial, he returned this answer, My Lord and Master had Gall and Vinegar given him to drink; as if he had been astonished to see himself fare better than Jesus Christ. How may it strengthen your patience in sufferings to think of Christs patience? What, are you served ill? Ay, but Jesus Christ was not ser∣ved so well; can you suffer so much as he hath done? I tell you nay. O then do you stay your murmurings and repinings, bear with patience the little you endure; and to this end, Consider him that hath endured the contradictions of sinners.

5. Consider, that a through-sight of Christ, will encrease your inward joy in Christ, Your father Abraham rejoyced to see my day, and he saw it, and was glad.* 1.65 A right sight of Christ, will make a right-sighted Christian glad at heart; I wonder not that you walk uncomfortably, if you never tried this Art of Christ-contemplation; can you have comfort from Christ, and never think of Christ? doth any thing in the world glad you, when you do not remember it? If you were possessed of all the Treasure in the Earth, if you had title to the highest Dignities, and never thought of them, sure they would never rejoyce you. Come look up unto Jesus, fix your eyes, thoughts, and hearts on that blessed ob∣jects, and then you may expect Davids experience,* 1.66 my mouth shall praise thee with joyful lips, when I remember thee upon my bed, and meditate of thee in the night watches. A frequent access to Christ in a way of meditation cannot but warm the soul in spiritual comforts. When the Sun in the spring draws near our part of the earth, how do all

things congratulate its approach? the earth looks green, the trees shoot forth, the plants revive, the birds sing sweetly, the face of all things smiles upon us, and all the creatures below rejoyce: Christians! if you would but draw near, and look on this Son of Righte∣ousness, Jesus Christ, what a spring of joy would be within you? how would your Gra∣ces be fresh and green? how would you forget your winter sorrows? how early would you rise (as those Birds in the spring) to sing the Praise of our great Creatour, and dear Redeemer.

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

7. Consider, it's but equal that your hearts should be on Christ, when the heart of Christ is so much on you. Christ is our Friend, and in that respect he loves us, and bears us in his heart; and shall not he be ours? Surely this is ill requital; this is a great contra∣diction to the law of Friendship: But Christ is our Lord as well as Friend; and if the Lord of glory can stoop so low as to set his heart on sinful dust, one would think we should easily be perswaded to set our hearts on Jesus Christ. Christians! do you not perceive that the heart of Christ is set upon you! and that he is still minding you with tender love, even when you forget both your selves and him? Do you not find him following you with daily mercies, moving on your souls, providing for your bodies, and preserving both! doth he not bear you continually in the armes of love, and promise that all shall work together for your good? doth he not give his Angels charge over you, and suit all his dealings to your greatest advantage? and can you find in your hearts to cast him by? can you forget your Lord, who forgets not you? Fie upon this unkind Ingratitude! When the Lord speaks of his thoughts and respects to us, he gives this language, Can a woman forget her sucking-child,* 1.67 that she should not have compassion on the Son of her Womb? yea, they may forget, yet will not I forget. Behold I have graven thee upon the palms of my hands, thy walls are continually before me. But when he speaks of our thoughts to him, the case is otherwise:* 1.68 can a Maid forget her Ornaments, or a Bride her Attire? yet my People have forgotten me days without number, q. d. you would not forget the cloaths on your backs, you would not forget your braveries, your Ornaments, your Attires, and are these of more worth than Christ? yet you can forget me day after day.

8. Consider, it's a command of Christ, that we should look to Jesus. Behold me, behold me; lo I, lo I; A command not only backt with Authority, but accompanied with special Ordinances appointed to this end: what is Baptism? and what is the Lords Sup∣per,* 1.69 but the representation of Jesus Christ? Is it not Christs command in his last Sup∣per, Do this in remembrance of me? and this do ye as oft as ye drink in remembrance of me? In this Ordinance we have Christ crucified before our Eyes, and can we forget him? Or, can we hold our eyes off him? can we see the Bread broken, & the Wine distinctly sever∣ed from the bread, and not call to mind (according to the Scripture) Christs Agony in the Garden, and on the Cross? can we take, and eat the bread? and take, and drink the cup, and not apprehend Christ stooping down from Heaven to feed our souls? At such a time if we forget the Lord Jesus Christ, it will argue our disaffection, our ingratitude, our disobedience every way.

* 1.709. Consider, it's both work and wages to look up unto Jesus. Hence David professed, it is good for me to draw near to thee, and my meditation of him shall be sweet: the word

imports a sweetness with mixture, like compound spices, or many flowers. Every thought of Jesus is sweet and pleasant, nay, it's better than wine,* 1.71 we will remember thy love more than Wine; there is more content in contemplating on Christ, more refreshing to the spi∣rit, than wine gives to the body, How precious are thy thoughts unto me, O God?* 1.72 look in what kind soever you account a thing precious, so precious are the thoughts of God and Christ to a man, whose heart is in a right frame. Such a one loves every glance of Christ, and the more it sees, the more it loves; It is said of one Eudoxius, that he wished he might be admitted to come near the body of the Sun, to have a full view of it, though it devoured him; he was somthing rash in his wish: but there is somthing proportionable in a godly spirit, he so loves Christ, that he could be content to be swallowed up in the beholding of him. Certainly there is a blessing in this work; when we are bid to look un∣to Jesus, it is but to receive from Jesus: is it any thing else but to call and invite us to look on the most pleasing and delightful object? That in the beholding of it, it may con∣vey it self unto us, and we be delighted and filled with it? it is all one as if he should bid us sit down by a well of Life, and drink; or if he should bid us be as the Angels are, who are blessed in the beholding of this Jesus; why come then, if this be a blessed work, why will we unbless our selves? If the work will exalt us, why will we debase our selves, in not closing with it? If we might live above heaven, why will we live below? certain∣ly when thoughts of Christ are moving in us, Christ himself is not far off, he will come, and enter too; and how sweet is it for Christ to come and take up his habitation in our souls.

10. Consider how the Angels exceedingly desire to look on Jesus: they stoop down, and pry into the Nature, Offices, and graces of Jesus Christ: which things (saith the Apo∣stle) the Angels desire to look into. He alludes to the manner of the Cherubims looking down into the Mercy-Seat; this is the study,* 1.73 yea this is the delight and recreation of the Elect Angels to look on Jesus, and to look into the several scopes of our salvation by Jesus Christ, to behold the whole frame, and fabrick of it, to observe all the parts of it from the beginning to the end, to consider all the glorious Attributes of God, his Wisdome, Power, Justice, Mercy, all shining and glittering in it like bright Stars in the Firmament; this I say is their work, yea, this is their Festivity and Pastime. And shall not we imi∣tate the Angels? shall not we think it our honour to be admitted to the same priviledge with the Angels.

11. Consider that looking unto Jesus is the work of Heaven;* 1.74 it is begun in this life (saith Bernard) but it is perfected in that life to come; not only Angels, but the Saints in glory do ever behold the face of God and Christ; if then we like not this work, how will we live in Heaven? the dislike of this Duty is a bar against our entrance; for the life of a blessedness is a life of Vision; surely if we take no delight in this, heaven is no place for us.

12. Consider that nothing else is in comparison worth the minding or looking after. If Christ have not your hearts, who? or what should have them? O that any Christian should rather delight to have his heart among Thornes and Briers, than in the Bosom of his dearest Jesus! Why should you follow after drops, and neglect the Fountain? why should you fly after shadowes, and neglect him who is the true substance? if the mind have its currant from Christ toward other things, these things are not only of less con∣cernment, but destructive: they are gone far from me, and have walked after Vanity,* 1.75 and are become vain. How unworthy the world is of the look of Christians, especially when it stands in competition with Jesus, we have discussed before.

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

SECT. VIII. Ʋse of Direction. [Ʋse 3]

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

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

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

You may object, the Apostle in this Text refers this look only to the passion and ses∣sion of Christ.* 1.76 But a worthy Interpreter tells you out of these words, That Christ our blessed Saviour is to be looked on at all times, and in all acts; though indeed, then, & in those Acts more especially. Besides, we are to look unto Jesus, as the Author and finisher of our Faith; and why as the Author and finisher of our Faith, but to hint out to us that we are to stand still, and to behold, as with a stedfast eye, what he is from first to last? You have called us hither (say they in Canticles) to see your Shulamite, What shall we s••e in him? What saith the Spouse, but as the company of two Armies? that is, many legions of good sights; an Ocean of bottomless depths of manifold high perfections. Or if these words be understood of the Spouse and not of Christ, yet how many words do we find in Canticles expressing in him many goodly sights? Myrrhe, Aloes, & Cinamon, all the Trees of Frankincense, all the Powders of the Merchants are in him; he is altoge∣ther lovely: he is all every whit of him desirable, he is not one single Star, but a con∣stellation; there is in him a confluence, a bundle, an army of glorious sights, all in one cluster, meeting and growing upon one stalk. There's many glorious sights in Jesus, I I shall not therefore limit my self to those two especial ones, but take all those before me I have now propounded.

And now, if ever, stir up your hearts. Say to all worldly business and thoughts, as Christ to the Disciples,* 1.77 Sit you here while I go & pray yonder. Or as Abraham when he went to sacrifice Isaac, left his Servants and Asse below the Mount, saying, Stay you here, and I and the Lad will go yonder, and Worship, and come again to you; so say to all worldly thoughts, Abide you below, while I go up to Christ, and then I will return to you again. Christians! your selves may be welcom, but such followers may not.

Notes

• * 1.1

  Job 19 27. 1 John 3 2. 1 Cor. 13.12. 2 Cor. 5.7.
• * 1.2

  Ephes 1.18.
• * 1.3

  Sim••••ds sight and saith.
• * 1.4

  Heb. 11.27.
• * 1.5

  Gen. 42.7, 8.
• * 1.6

  Sub oculo∣rum nomine-omnes affectus notari non ra∣rum est. Calv. in Ps. 25.17. Phil. 3.10.
• * 1.7

  In legendu li∣b••is non quae∣ramus scienti∣am sed sapo••em Dei. Phil 1.9.
• * 1.8

  Ezra 5.2. Nehem. 8.17
• * 1.9

  Luke 1.26.31
• * 1.10

  Act. 4.12.
• * 1.11

  Heb. 7.25.
• * 1.12

  Opera trinita∣tis ad extra sunt indivisa.
• * 1.13

  Cant. 3.6.
• * 1.14

  Col. 3.11.
• * 1.15

  Esa. 53.8.
• † 1.16

  I ground this on all the Texts jointly, as on Isa. 45, 22. Isa. 65.1. Micha 7.7. Zach 12.10. Numb. 21.8. John 3.15. Heb. 12.2. Phil. 3.20. 2 Cor. 3.18. Mat 1.21. &c. Isa. 45.22. Isa 65.1. Psalm 25.15 Psalm. 34 5. Heb. 12.3.
• * 1.17

  2 Cor. 3 18.
• * 1.18

  1 Cor. 14.42.
• * 1.19

  1 John 5.19.
• * 1.20

  Psal. 10.4.
• * 1.21

  Jer. 2 32.
• * 1.22

  Isa. 53.2. Isa. 52.3.
• * 1.23

  1 Cor. 11.20.
• * 1.24

  1 Iohn 5.18
• * 1.25

  Matth 7.22
• * 1.26

  Vers 23
• * 1.27

  2 Pet. 3.1 Psal. 57.8 Judg 7.12
• * 1.28

  Isa. 64.7
• * 1.29

  Eccl. 9.10
• * 1.30

  Matt 11.7
• * 1.31

  Heb. 1 3.
• * 1.32

  Cant. 6.5.
• * 1.33

  Isa. 49.14.
• * 1.34

  1 King 10.8.
• * 1.35

  Psal. 1.2.
• * 1.36

  2 Cor. 10.1. Rom. 12.1. Rom. 15.30
• * 1.37

  2 Cor. 5.20 Deut. 32.46
• † 1.38

  Baxte's Rest
• * 1.39

  Phil. 4.13.
• * 1.40

  Ephes. 3 8.
• * 1.41

  John 16.3.
• * 1.42

  1 Cor. 1.30.
• * 1.43

  Isa. 1.6.
• * 1.44

  Jer. 20.3.
• * 1.45

  2 Kings 9.22.
• * 1.46

  Isa. 57.21.
• * 1.47

  1 John 5.12. Ephes. 2.1.
• * 1.48

  Eccles 9 5
• * 1.49

  Cant. 2.3.
• * 1.50

  John 1.17
• * 1.51

  Luke 2.32
• * 1.52

  2 Cor. 5.29 Ephes. 2.14. Acts. 10.36
• * 1.53

  1 John 5.11.
• * 1.54

  Ephes. 5.19
• * 1.55

  2 Sam. 1.26
• * 1.56

  Psal. 146.3, 4.
• * 1.57

  1 Cor. 3. 22, 23.
• * 1.58

  1 Tim. 4.8.
• * 1.59

  Gen. 15.1.
• * 1.60

  Ephes. 3.8.
• * 1.61

  Cant. 2.4.
• * 1.62

  Act. 1.10.
• * 1.63

  Matth. 6.21.
• * 1.64

  Heb. 11.1, 2, 3.
• * 1.65

  Joh 8.56.
• * 1.66

  Psa 63.5.
• * 1.67

  Isa. 49.15, 16.
• * 1.68

  Jer. 2 32.
• * 1.69

  1 Cor. 11.24 25.
• * 1.70

  Psa 73.28 Psal 104.34.
• * 1.71

  Cant. 1.4.
• * 1.72

  Psa. 139.17.
• * 1.73

  1 Pet. 1.12.
• * 1.74

  V••ta contem∣plativa incipit in hoc seculo, proficitur in futu••o. Bern.
• * 1.75

  Jer. 2.5.
• * 1.76

  Bp. Arde.
• * 1.77

  Matth 2••.36.