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Paragraph 1. The place and station of law and gospel in general,

332 Parag. 2. The place and station of law and gospel in par ticular,

333 Parag. 3. The gospel no sew law; but a joyful sound of grace and mercy.

338 Parag. 4. The gospel further described, as a bundle of good news and gracious promises,

341 Chap. III. Concerning justification and fanctification, their difference and harmony,

343 Seet. i. The difference between justification and fanctification, or righteousness impnited and grace imparted, in up. wards of thirty particulars,

ib. Sect. 2. The harmony between justification and fanctifi. cation,

349 Chap IV. Concerning faith and fenfe,

350 Sect. 1, Faith and sense natural, compared and distinguished.

ib. Se&. 2. Faith and sense fpiritual, compared and distin.. guished,

354 Sect. 3. The harmony and discord between faith and fense, Sect. 4. The valour and victories of faith,

357 Sect. S. The heights and depths of sense,

360 Sect. 6. Faith and frames compared; or faith building upon sense discovered, Chap. V. Concerning heaven and earth,

364 Sect. 1. The work and contention of heaven,

ib. Sect. 2. Earth defpicable, heaven desirable.

356

361

367

PART 1.

The BELIEVER'S ESPOUS ALS:

A POEM

Upon ISAIAH liv. 5. Tby Maker is tby husband.

P R E F A C E.

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A fong of living and immortal love, 'Tis then thy grand concern the theme to know, If life and immortality be fo. Are eyes to read, or ears to hear a trust? Shall both in death be cramm'd anon with duft? Then trifle not to please tbine ear, and eye, But read thou, hear thou, for eternity. Pursue not shadows wing’d, but be thy chase, The God of glory on the field of grace : The mighty hunter's name is Toft and vain, That runs not this substantial prize to gain. These humble lines assume no bigh pretence, To please thy fancy, or allure thy sense :. But aim, if everlasting life's thy chase, To clear thy mind, and warm thy heart through

A marriage fo mysterious I proclaim, (grace. Betwixt two parties of such diff'rent fame, That human tongues may blush their names to tell, To wit, the Prince of HEAV’n, the heir of bell! But, on fo vast a subject, who can find Words fuiting the conceptions of his mind?

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Or, if our language with our thought could vie,
What mortal thought can raise itself fo bigh?
When words and thoughts both fail, may faith and
Afcend, by climbing up the scripture-stair : [pray’r
From facred writ these Arange efpoufals may
Be explicated in the following way.

CH A P. I.

A general account of Man's fall in ADAM, and

the remedy provided in Christ: and a particular account of man's being naturally wedded to the law, as a covenant of works.

SECT. 1.

OLD

The FALL of ADAM,
LD Adam once a heav'n of pleasure

found,
While he with perfect innocence was crown'd;
His wing'd affections to his God could move
In raptures of desire, and streams of love.
Man standing spotless, pure, and innocent,
Could well the law of works with works con-

tent ;

Though then, (nor since), it could demand no
Than personal and perfect righteousness: [less
These unto finless man were easy terms,
Though now beyond the reach of wither'd
The legal cov'nant then upon the field, [arms,
Perfection fought, man could perfection yield.

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Rich had he, and his progeny remain'd,
Had he primeval innocence maintain'd:
His life had been a reft without annoy,
A scene of blifs, a-paradise of joy.
But subtile Satan, in the serpent hid,
Proposing fair the fruit that God forbid,
Man foon seduc'd by hell's alluring art,
Did, disobedient, from the rule depart,
Devour'd the bait, and by his bold offence
Fell from his blissful ftate of innocence *.
Proftrate, he lost his God, his life, his crown,
From all his glory tumbled headlong down;
Plung'd in a deep abyss of fin and wo,
Where, void of heart to will, or hand to do ;
For's own relief he can't command a thought,
The total sum of what he can is nought.
He's able only now. t' increase his thrall;
He can destroy himself, and this is all.
But can the hellish brat Heav'n's law fulfil,
Whose precepts high. surmount his strength

- and skill?
Can filthy dross produce a golden beam ?
Or poisoned springs a falutif'rous stream?
Can carnal minds, fierce enmity's wide maw,
Be duly subject to the divine law?
Nay, now its direful threat'nings must take
On all the disobedient human race, [place
Who do by guilt Omnipotence provoke,
Obnoxious stand to his uplifted stroke.
They must ingulf themselves in endless woes,
Who to the living God are deadly foes;
Who natively his holy will gainsay,
Muft to his awful justice fall a prey.

Gen. ii. 1-6.

In vain do mankind now expect, in vain
By legal deeds immortal life to gain :
Nay, death is threaten'd, threats must have

their due,
Or fauls that sin must die *, as. God is true:

SECT. II.

Redemption through CHRIST.

TH

HE second Adam, fovreign Lord of all,

Did, by his Father's authorising call, From bofom of eternal love descend, To save the guilty race that him offend; To treat an everlasting peace with those Who were and ever would haye been his foes.. His errand, never ending life to give To them, whose malice would not let him live; To make a match with rebels, and espouse The brat which at his love her spite avows. Himself he humbled to depress her pride, And make his mortal foe his loving bride. But, ere the marriage can be folemniz'd, All lets must be remov'd, all parties pleas'd. Law-righteoufness requir'd, must be procurd, 'Law-vengeance threaten'd, must be full en

dur'd, Stern justice must have credit by the match, Sweet mercy, by the heart the bride must catch. Poor bankrupt! all her debt must first be paid, Her former husband in the grave be laid: Her present lover must be at the cost, To save and ransom to the uttermost,

Ezek, xviii. 4.

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