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PRINCETON, N. J.
Collection of Puritan Literature.
Division
Section
Number
S<2<^
P
» ' •
THE
Rife , Race , and Royalty
OF THE
tttgUO
4
4t
IN THE
of
OPENED
In feveral Sermons upon Matthew 18.5.
AS ALSO
The Lovelinefs 3c Love of Chrifl
Set forth
In feveral other Sermons upon TfaL 45. <v.ir%*
Together with
An Account of the Scate of a Saint's Soul and Bcd\
n Death.
'+
By PETER STERRY, fometimes Fellow of Emanuel Colledge
in Cambridge , and Late Preacher of the Gofpel in London.
i
Matthew 11. 19. But Wi\dom is justified of 'her 'Children.
LONDON,
Printed ioxThomar Cochrill, at the Three Leg^s over againft trie
S 'locks- Market in the Poultry. 1683,
r
i
-f
i
czar*
THE
PUBLIS
TO THE
READER-
Reader,
F thou knewfl the Author ofthefe following Difcourfes, it
is needlefs to fay any thing to thee concerning hitn or them.
And if thou art flill a ft ranger to him, it is pity to de-
tain thee from fo profitable an Acquaintance as thou mayjl
yet mofl happily redeem with him, by thefe his Excellent Works?
in which he has given us a much better Account of himfelf,
than it is poffible now to receive from any other hand.
However, the Tublifber profeffes fo great a Love and Vene*
rat ion for his Perfon, and isfo great an Admirer ofthefe, and all
other Difcourfes of his, which he has yet feen, that he dare net
venture to tell thee his own thoughts of either, lef he fhould
offend againfl the Spring, whilfl he commends the Stream. Vpon
this and fome other confederations, which are to hi;n of much
weight, he declines doing any thing that may pretend to look like
a Preface ; and believes upon thy due perufal of what is here
prefented to thee, thou wilt eafily juftifie his Modefly and Pru-
dence herein. Nor wilt thou then wonder that our Author, and
this his Book addreffes thee fo diretlly, and without the recom-
mendations of fome of the Greater Lights and Robbies of cur
pre fen t Times, It would indeed be a new thing for a Perfon,
and Difcourfes fo very heavenly and fpiritual, to receive fuck a i
Az cow
complement ; and ef pec tally in an Age which has all' along d/fco-
vertdjuch a watchful jealoufie over, and oppofiticn to all the
ChcreaiesdW growths 0/Truth above the pitch and Jlature of
Opinions aud Principles commonly received among us. An Age,
which inftead of forgetting thofe things which are behind, and
reachingforth unto thofe things which are before, ^j" the Apoftle
/peaks, Phil. }. 13. has taken up its reft and fat isf all ion in pre-
Jent meafures and attainments, making them the Rule, ^Lav.%
the Tefl, and the Standard to all the further difcoverits and
breakings forth of God in the midft of us, L has ft ill been the
Lor of the Divine fc Births, and Appearances of God in this
lower World, to be mo ft folitary and negle tied as to an outward
pomp and attendance. They are refe> ved for the Glory and
Triumph <?/ another day. We read indeed of a Ruler, who
came to Chriit by night, being drawn by 1 he fame of his Mi-
racles-, and of the Multitude following him for the Loaves :
but upon thai mojt fpiritual Sermon of our Saviour'^ /;; the 6th
chap, of John, the Text tells us, Many of the Diidples went
back, and walked no more with him : And 1 hat the Twelve
were themfelves jo ftagge/'d, that out Lord faies unto then/)
Will ) e alfo go away ?
Leaving then our Author, and his Book amow thofe ^excellent
andhrA things, which have alwaies Jtccd a'one hi this lVor!d,
and been contented jo to do ; 1 now apply wyjkff to the proper fer-
vice of thefe Lines, which is to acquaint thee, that xhefk 7?if
cewjes are pofthumous, and not defigned for the Fref, when
they were fir jt 'Preached ; but art now made pub lick, to an/w,\r
the imp, rtunities of particular Friends, and th. requiring; of a
more univefal Charity, that fo much Gcodnefs jlould be com-
municative.
This is the reafon, why in the diligint fisrafal of this Bock,
thou wilt fi>?d an omijfon of lime few Heads of Drfaur/i as to
tie particular enlargement upon them, both in the Sermons ut-on
Matth. 18. and thofe upon lie t\yh VU\:.i\ ; As aljo why neither
of thofe iJifcourfes are cent lea tly finijhfd : Thofe few pj-ticulir
Heads being forgotten by cur Author in Lis Original Copyy which
rs here exaftlyobferved ; and he by his death prevented bringing
cf either 7) ifcourfe to their defired and defigned f erf eft ion.
I muft a/Jo acquaint thee, that the State of a Saint's Soul and
Body in death, which' makes iht laft part of this Book^ was in-
tended by our Author, as an Introduction only to fever al '-Sermons
which he afterwards *P reached upon that Argument, from thof'e
two Scripture?^ i Thef. 4 14. and Heb. 2. 14, if in which he
dtfpauh'd 'the feveral Heads enumerated in the beginning, as al-
fo thofe which are wanting at the end of that T)iJcourfe. belong-
ing tir the firft confolation and joy oj death to a Saint; which
Sermons, to the Reader2 s great fat isf a ft ion had been here pub lijh-
ed as the Author's finifhmg ftrokes to his excellent reprefenra-
tion of Death, had they not proved his own Funeral Difcourfes;
for before he could give us a Copy of them, or cor re ft one,which
was imperfeftly taken from his mouthy he died ; confirming to its
his bd&iofwhat he had deliver d upon that Rubied:, by his
haflening to the higheft proof r thereof, which is enjoyment.
However, it is judgd worth the Reader s while, to make what
our Author defigndfor the beginning 0/ feveral other Difcourfes^
to be the conclusion of ihefe, it being fo fweet a ftrain in his
Dying Song, and fo admirable an expreffion of his Victory and
Triumph tfi^/- the King of Terrors.
/ muft alfo tell thee, that fume few Errata s hdveefcaped the
Trefs, ivhi.h the mo>e intelligent may reffiifie as they read;
although for the fake of the more ordinary Readers they are care-
ully c or re ft ed in the end of the Book. yTis hoped the Reader
will not think it one, that thefe T)ifcourfes are Vrinted in no
bigger a Letter, and that we have left him no fairer a Margent,
lecaufe- we have herein confulted his Purfe, and taken care he
fhould buy as little wafte Paper as was poffible in the pur chafe of
this Biok. Nor will the underft adding Reader complain it wants v
the Ornament cf a large empty Margent, or the of tint at ion of one
fit ed with Learned Ouot at ions ^ whilft in the reading of it Jje will
find our Author has given him throughout his Book all manner
of Humane, and Divine learning, after the bed fort ; Well di-
gefled, and converted into an excellent habit, ftrength, and aft i-
vityefmind. /.&!
[ And now Reader, / have only fome few requejts to prefcnt to
I thee for thy own fake, rather then our Authours.
i Firft, // is probable thou maift here meet with fome things
[ which not onely from the manner of the expreftion, but chiefly
from the matter of them, may be difficult, and hard to be under-
flood. My requeft here is, Thou woulttft take great care not
I to Judge and condemn what thou art not able fir (I to hear
[ and underftand, left by tl.y ra/fj Cenfures thou Jbould'ft
I blindly rufh upon the hiding of power, which theProphetHa-
bakkuk [peaking of Chrift in the Spirit, tells us> Chap. j.
■ ver. 4. is in his hand. That is, "In thefpiritual difcoveries
"of Chrift) which are as hands cf light , by which he puts forth
bimfelf and taks hold of the World. As our Author fome where
exprejfcs him f elf upon thofe words. Who among us is yet able
to comprehend all the diftintl ages and growths of good minds ;
To underftand the various Improvements, meafures and attain-
ments, the fever al capacities, languages and operations, which
are peculiar to thofe ages and growths ? It is iwpejfibleforus to
fet the bounds to fpiritual things ; To flint that Spirit in our
fehes or others which is a fountain of *Divine Light and Life in
all regenerated Souls, continually fending forth neiv fir earns, and
running along with afrefh fucceffion of Waters without any ftov or
limit, lie are toa proud to under/land the condekentions, tco
low to take the height, too lhallow to fathom the depth, too nar-
row to meafure the breadth, too fliort to reach the length of the
Divine truth and goodnefs ^ and the various communications of
tbes/.felvei to us. We cannot af/ign the higheft or /-/i<floweft
ft ate of Saints , whilfl they are here below. We canmt fay all a-
bove this is fincy, whimfte, dream, and delufion; all below that,
is common, carnal, formal «Wfuperftitious. As we ought not
then to defpife \ and contemn that which is below; So lei us net
cenfure and condemn that vubifh is above us. Bleffed be Godz\\
Good £ou!s in the midft of their great eft diftances from one ano-
ther here below do all meet /';; the Divine Comprehenfion above.
We are all enfolded in the Divine Arms, we are all encircled in
| the^Divine Love. That has breadth, and length, and depth, and
height
height enough to reach ', and hold us all. And if we cannot yet re-
ceive and embrace each other in ou^feveral ages ^growths weafures,
and attainments, it is lecaufe we have little y lowy dark, narrow
and contracted hearts, feel but little of the love cf Chri/ly and are
no mere fill *d wit hi hat Spirit which is /Z^fpnng, the center, the
tixclzjhe band to all good Spirits in heaven and onEarth.There
is as great a difference in the Matures of'Soals, as ^bodies ; In
/^growths c/ChriHians, as of men and all other things, St.
John, Joh. 12. &c. dtfirnguifhes thefe growths into little Chil-
dren, Young men, Ttathcrsjwice together ; That we might take
the more difiincl notice of them. Our Author was in //jf higheft
vf thefe ranks ,• Was indeed one of the tailed among his Bre-
thren, whether we confider the height of his own fpi ritual dis-
coveries and enjoyments y or the depth of his condefcentions to
the lowed and lead 0/them. For the true dature of any thing
cannot be exactly taken without meafuringfrom both ends. That
is not truly tall or great which feems to (land high y and look bigy
but that which reaches furtheft, which is mojt extenfive, compre-
hending and Univerfal. Our Author was indeed a true Father in
Chrid, and fo efteemed by all who knew him For his own great
underdanding, and experience in Divine things , for the ex-
cellencvtf/tfisMinidery, whereby he did in jefus Chrift tho-
row the Gofpel beget and edifie many ; As a If 0 for the great ten -
dernefs, and Father like bowels which throughout his whole Mi-
niftry, and in all his other converfes, he delighted to be f till ex-
Preffing towards all the weak and little ones. Nor was his skill
herein lefs confiderable than his Naturalnefs. This Character thou
wilt find eminently due to him as thou per ufeft thefe difcourfes, in
which he is ftill careful to provide Milk for the Babes, whilft
he fets dronger /J/eat before the men ; Thefe who d>v Spiritual,
and by being foy are able Spiritually to difcern fpiritual things,
to compare them withthemfelves, and to feed on them not only
as they are brought down to us in fleflily Images, and refemblan-
ccs.j But as they exprffs and man if eft themf elves in us in their
own fpiritual forms and glories. Sure I am if thou art truly come
within the compafs of the lowreft cf fh of e growths before mention-
b ed
ed, if thou art become fo much as a little Child in Chrift, if thou
haft but that genuine inflincl, and naturalnefs of Sod towards
God and all Divine things, which is effential to, and infeparalle
from the New birth in its moft infant ftate, if the* haftt t the
lea ft degree, of a Spiritual mind, any fpiritual\er\\t and iavour,
there arc a ^r eat many things in tlvs ?>ook which thy Saul muft of
necejfitj' undcr(io.nd, eccho to, rellifh, and acknowledge tube
exceeeding good. Let then the goodnefs of wh it thou do ft un>
derftand, encourage thy Charity to think that which is above thy
reach, way be better ; At leaft let it prevail with thy reafonnot
to judge, ientence, and condemn it.
It is every where ejleemcd an high and difficult Office to he a
Judge in the Affairs of this lower World. The Wifdom of our
Nation has provided (as a Noble Author obferves) that fo great
a Work fhould not depend upon One Terfon, every Court of Judi-
cature having a certain nnmber of Judges or Adiilants belonging
to it. Nor can a Judge depute his Authority to another, it being
an Office and Work of greate(i Confidence, Truft and Skill, and
therefore perfonal and inherent And with what warinefs and
caution do the Rules of all our Courts direel their own proceed-
ing to a Judgment in every little cafe here be lew. It is certainly
a much higher and harder work to be a Judge in the matters of
another World, in things not obvious to Senfe, and t ran fc en dent
to Reafon, in things above all the natural Principles of Wifdom
or Truth in any creature. The ]zw>sfpeak of it as one of the firft
things delivered by God to Mofes, by kirn to Jofhua, and fo
down to all their Elders and Wife n.en in all Ages \ To be flow in
judging. St. Paul cautions us, i Cor. 4. 5. To judge nothing
before the time, until the Lord come. To p. if s a Judgment, to
pronounee a Sentence upon Perfons and Principles in fpiritual
matter s, is in its own nature, and in the conferences thereof the
great eft, the weightieft aft our Souls can put forth ; and therefore
not to be haftily execnted ; nor indeed at all, without his pre-
fence, from whom all the Authority, Power and Capacity of Spi-
ritual Judgment is derived. Cod has committed all this Judg-
ment in a more efpecial manner to Jefus Chrift, and there can be
no
no true, right? authentic!?, valid, and final Judgment, without
him, and where he is not prefent. He has no where fo deputed
this Office and Work to any Perfon or Company ofperfons, as to
alienate the dignity and glory of it from himfelf. And whether
he difpence /^immediately or mediately, he cannot be excluded.
It is his Trefence, and Power? the Appearances of Ckrift, and
the manifeftations of his Spirit, which do give to any Society of
men the Diflinftion and Authority of a Church ; to every Church
or Perfon, the right, the ability of Spiritual Judgment. Mo man,
no Church has here any other Spiritual Power and Capacity, be-
Jides\that 0/Chrift, and his Spirit in them. And how rich, full and
fufficient foever the fever al Churches of Chrifl may at this day
efleem t he mf elves to be without him; yet fure I am, there is no-
thing morefpeaks the al fence of Chrifl , and hisfpirit ; And their
poverty, emptinefs, and weaknefs, then that hafty, rafti, fleighr,
partial, blind, and bold judging and cenfuring one another which
every where abounds in the prefent Chriftian Churches :Whilft in
fome of them, the great eft acls of fpiritual judgment that can be
done on Earth, ( as a great man long fince complained, ) are
made to lackey up and down for Fees, and become the moft ordina-
ry procefs^u^ is. And m others which pretend to be more refind,
to attend upon outward forms, inward Opinions, our own par-
ties, interefts, <W paffions, Asifinftead ^/judging nothing be*
fore the time, until the Lord comes ,• The Spirit of man would fo
determine every thing, that no knot jhould be left for him to unty,
nothing remain for him to judge. But blejjed be God the caufe-
lefscurfe fhall not come. All the judgments which are fondly
and proudly made in mans day fhall be cancelled in the day of
Chrift. Your Brethren ( as God fpeaks by the evangelical Pro-
phets thofe that tremble at his Word) That hated you, that
caft you out for my name fake, faid, Let the Lord be glori-
fied : But he fhall appear to ^our joy, and they fhall beafham-
ed.
Be perfwaded then to do as God has done: Leave all judg-
ment to the Son, to his manner and meafure of appearing
in thee. Wait ft ill for his coming who is to jet judgment in the
b z Earth,
Earth, to bring it forth in thy Spirit. Be fir ft able to fay,
Thou art full of lower by the Spirit of the Lord, accfof
Judgment, before thou takest upon thee to declare un.o thy Bre-
thren their tranfgrefjions, mistakes, follies y and err ours. Do net
venture to flep into the Throne of Judicature, till he, whole pa. e
it is, lead thee up, left thou find thy f elf ere thou art aware, in
j he Chair of Scoraers, inftead of the Scat ^Judgment Judge
nothing tiii Chnftcoir.es, left thou Jhould ft then he jiJgui Mm
him, as an evil doer, and a bufie body, "lis true., the Spiritual
Man is [aid to judge all things. But that Word, that Swjz,that
Work, do all of them imfort ddiftindt and critical difcerning of
things : fuch muft thine be of all things before they can he right-
ly jud^d by thee. Thou ma) eft indeed f peak evil of what thou
knoweft not, hut thou can ft not fairly judge it, till thou doeft tho-
roughly under ft and it. As a fpiri ual man read thefe iollowing
Difccurfes, and as fuch give thy judgment of them. Remember
ft ill, that every Truth is not Jpoken at once to every gad man,
:■*■' nor any Truth opened to him in its full glory at the f.rft fight;
but as Lutherfpeaksy we are enlightened by Beam after Beam.
It is faid of fome things our Saviour did, and which were done
unto him, Jch. 12 That his Difcip'es underftoodihem not at the
firft, but when Chrift was glorified, when he took away his fief h-
ly prtfence, and came in more fpirit, then they were acquainted
with them. What I do, fays Chrift to Peter, Joh. 1 3, jt thou
knoweft not now, but thou (halt know hereafter. And in loh.
iG.iZy. 13. He tells his Difciples , he had yet many things to
fay unto them, but ihey could not bear them then; hewbeit,
when the Spirit of Truth was come, he fhou!d guide them in-
to all Truth. When St. Paul was a little befrehand caught up
into the World to come, the Text fays, 2 Cor. 12. 4. that he he^rd
unfpeakable words, v hich it is not lawful for a man to utter,-*
that could not jhat might not be fpoken. Such things oj would no
ds.ubt lave offended the heft men then alive, if he had declared
them. Good Souls have their feveral Orbs and Sp hears of Spi-
ritual Light and Life; all below are comprehended by them
above, and lie in their BoJ 'cms ; but the k ;iie r Circle can by no
means
means contain the greater. A Soul got nofurtlur than the firft
Heavens, cannot hear, cannot receive the difcoveries and en-
joyments of one in the third. If a Truth be very raifed andfpi-
ritual, it is not the firft Beam of Chrift himfelf can fhew us
that Truth: And 'if I by my glimmer irg light /ha// go about to
examine a>d judge things \poken in a clearer day, I fall befub-
jccl to many rjnifiakti^ and in great danger of rejecting the
Truth, becauje I do not under/land it. In my Father's houfe,
fates Chrijf arc many Manfions. "Tu true of his houfe of grace
here below,- ns we// as that of^ory above. Let every Chnfian
then fay of his prefent ftate and meafure, This is my pre-
fects Heaven, my prefent Manfion ; here my God is plea-
Jed to meet me , thus he difpenfeth himfelf to me; here I
will wait, until I am called up higher; and ij another comes
and ffeaks things beyond my present underftanding and ex-
perience, I will judge no mans Light, Life and Liberty in
the Lord; being con ft ant to this, that as Chrift in the flefli
came to his own, and his own received him not ; fo alfo may
Chrift in the Spirit. Inftcad then of judging and cenfuring what
thou dofft net yet under ft and, he faithful to that which thou al-
ready knoweft ; anfwer thy prefent light with a fuiiable life, fo
(halt thou grow up, not only into all the Difcoveries, Truthf
and Myfteries which are in this, andzW other fpi ritual Fookss
but into him alfo in all things who is thy Head. Haft thou
received any one ray, anyone glimpfe of fpiritual Light into thy
Soul, watch it, cherifli it, walk according to the direction and
inftincl cf it; and this Beam Jhall quickly, fwiftly grow up into
# glorious day in thy fpirit. Kr, the path of the Juft is as the
fhining Light that fhineth more and more unto the perfect day.
Secondly ; It is pofftble thou may eft here meet with fomefew
things very different from feme of thy beloved Sentiments • for
cur Author ir.t ended in thefe Difcourfes, to tell thee his own
thoughts, not to guefs at thine. My Requefts in this cafe \ are
fuch as thefe ; not to make thy ftlf overwife ; not to think
thou knoweft any thing 5 not to abound in thy own fenfe ; not
to lay too much weight upon thy own Judgment, nor too little
upon
■r.on thy Brother s • not to overvalue thy own Notions and 0 pi"
nions, nor to undervalue his ; not to forget that modefty and
fobriety o( mind which every good man ought [till to preferve to-
wards bimj&lfsi nor that moderation, forbearance, indulgence,
allowance and refpeft which not only charity, but reafon and
intereft oblige thee alwaies to exprefs towards all good men
that differ from thee. For we all ft and in need of ; and have a
right to fuch a tender behaviour from one another. To imprefs
'a little fuch Requefts as thefe upon thy mind \ let me briefly offer
to thy larger thoughts upon them, thefe few Confide rations.
i . It is poffiblefor us then to have wrong Notions and Opi-
nions of Spiritual Truth, when we tfjink we have the righteft.
How eaftly do we miftake an Objeft, and the true colour of it,
when we fee it through a dyed and coloured Medium ? The Staff
that is ftreight in the Air , feems crooked when it is feen under
Water , through the grofsnefs and inconftancy of that Element.
Such are all our views , our reports ofDivine Truths, whilft we
take iny and give forth the Copies of them through the thick,
colour dy and fpottedGlafs of our Natural Vnderftanding. Thou
conf effe ft thy f elf to bee a poor fallible creature ^ thou bemoaneft
daily thy Ignorance before the Lord.and beggeft of him that thou
mayeft underftand thy own Errours : Be not then too hafiy in
charging thy Brother with falfe Notions, whilft thou thy [elf art
not exempted from miftakes : Do not think thy f elf an Infallible
Judge of his Err our s^ whilft thou art but a Fallible Difcerner of
Truth for thy felf
2. It is impoffible for us to have clear Notions and Opinions
of Spiritual Truth, whilft we are in this dark and difamWorld.
We now fee but through a Glafs darkly. We arejn a confufed
ilate. We can better make a fhift to puzzle and perplex the No-
tions 0/ another, than we know how to difin tangle and extricate
our own. The Sun appears not to us in his true Irightnefs and
glory, bnt as a red bunningflre, when we fee him in the mornings
and evenings through thofe earthly v.ipours and mifts which in-
ter pofe. Such Fogs are ft ill gathering between the God of Truth
and our Z/nderftandings, while ft they dwell below. We are as yet
but
V.
but like the blind man in the Go/pel, who upon the fir ft touching
oj his Eyes,fiw Men like Trees, How fond and obf tin ate fhould
ive think that man, who going forth in the twilighr, when it is
impojfible clearly to dif cover and diftinguifh any thing, is how-
ever very confident he fees, and reports all things aright ? All
our Notions oj Spiritual Truths here he low, are at heft but as a
Twilight, in which Light dWDarknefs meet. How unreafonable
is it whilft thy own Light is /haded with fo much^Darknefs, to
think there is no mixture of Light in thy Brother's "Dark-
nefs >
3. It is impojfible for us to have full and comprehenuve No-
tions and Opinion* of Spiritual Truth, whilft we are in this fe«
parated-dW divided ftate. Our knowledge here below is not on*
ly dqili Qsis was faid before) but partial. St. Paul|avVA excellent
reafon puts thefe two together, 1 Cor. 13. 12. We now fee
through a Giafs darkly; we know but in part ; or, in divifion.
It is indeed the partiality of our knowledge > which caufes and en.
creafts the darknefs and difficulty of ity and turns it into a
Riddle. That will be -plain, eafie, and pleafant to us, when we
come at once to fee the whole body of 'Divine Truth; when we
fbatt in one view behold the entire frame, and univerf a I harmony
of it ; the connexion , proportion, con fen t and fympathy of one
Truth with another, and of each Truth with every Truth; which
being nowfeen alone, puzzles, perplexes, intanglesy and labyrinths
us. Spiritual Truths are now itnigma'j to us, becaufe we know
but in part, in divifion. All our Notions and Opinions here can
he but broken things, but little pieces of Truth. We are all run-
ning away with feat te red bits and f craps of Spiritual Truth ; e ve-
ry one fondly calling his own fhare the entire Pur chafe : But we
know not how to pu: things together. Some are zealous for one ;
Others for another part of Divine Truth ; whiljl we contend for
one, we are apt to let go another ; whiljl we are feeking after
one, we lofe another : We continually mijlake one another, and
the Truth in each other, through our partial difcovery of things 1
We have fo much light, fo much knowledge, as through the dark-
nefs and ignorance mingled with it, and prevailing over it, ferves
us
as to wrangle, dilute, and quarrel with our Brethren ; but not
enough to receive and comprehend them. We have indeed a No-
tion of the Indivifibility ef Truth, and are fure of it in the Theo-
ry, but we know not how to make it out in our practice. It is
true, that is not Truth which cannot dwell with any, with every
Truth ; but all Truth is not yet thus reconciled in the head of
any Good man on Earth, although it be Jo in every Good man's
heart ; he is in love with all Truth, but has not yet fcunc\ out
all its Alliances^ the whole compafs and circle of it. Truth is
one in it felf but it is broken into I know not how many pieces
as it is in lis ; and thofe pieces through the darknejs mixt with
them in our fpirits, fighting one aqainft another. The next
ft ate will give us a clear and comprehen five view of things ; all
the divifions of Truths and of Spirits, will then be at an end,
Thofe 1 ruths y thofe Spirits fh all then be reconciled, and run into
the Embraces of one another, that feem now to ft and at the grea-
teft diftance and defiance : Then the 'Darknejs (hall no more
predominate over the Light, nor employ it thus unnaturally to
contend again fl it felf ; but the Light running together from all
parts, and every where mingling with it felf , jh a 11 f wallow up
all the Darknefs. But we haze now only a glimmering profpeft
of this happinefs. It is impoffible to attain here to a full view of
the whole face of Truth, which is great and glorious as God, All
our prefent Notions and Opinions are t<>o narrow, too contracted to
take in thofe innumerable Raies and Beams of Divine Truth,
which are every where fcattered and difperfed among all the
Children of Light, Thou haft but one little part of it in all thy
Notions and Opinions ; thy Brother has another part in his.
tnftead of undervaluing his fhare, it becomes us much better to
acknowledge thejhortnefs cf our own ,• and to fay of God (jvith
Job upon another occafeon not much different} Job 26. 14 Lo, thefe
are parts of his waies,but how little a portion is heard of him/
a. The fame Spiritual Truth may communicate it felf to us
in various, different, and contrary Notions and Opinions. The
whole ft ate of things all along throughout the Chriftian Wo rid, is a
fufficient proof of this matter. It is fo me where well obfervd by
our
our Author to this purpofe, as they fay in Philofophy, The Ef-
fences, and kinds of things, are unmoveable, and ever the
lame ; However there be an infinhenefs of uncertainty and change
in the Individuals by the variety and change of outward accidents:
So if you compare one good man with all other good men in all
ages, you will every where find the fame New Nature, the
fame inward favour and reliiih, the fame Divine Principle.
and Godlike life in them all; Whilfi the inward forms of
truth and goo due fs upon their under/landings, and the outward
expredions of them in their converfations, and practices, do ex-
ceedingly vary and differ, from the different degrees andwaies of
their light within and their educations, andcujtoms without. The
Apoftle tells us, Rom. 14. One Chriflian belie vcth that he rjiay
eat all things: Another who is weak eateth herbs. Let nothim
that eateth defpifehim that eateth not ,• And let not him which
eateth not, judge him which eateth; For God hath received him.
One man efteemeth one day above another : Another efteem-
eth every day alike. Let every man be fully allured in his own
mind. He that regardeththe day, regardethit unto the Lord ;
And he that rcgardeth not the day, to the Lord he doth not
regard it. He that eateth, eateth to the Lord, for he giveth
God thanks; And he that eateth not, to the Lord he eateth
not, and giveth God thanks. Both the fe are different, and con-
trary in their Noiior.s, Opinions, and pr at! ices ; Andyet in that
difference^ and contrariety, do both ferve the fame Lord, and
are accepted by him, They both in their fever al opinions, No-
tions, andgratlices, have the fame apprehenfions of the glory of
God, the fame reference and regard to it, the fame aim and inten*
tion of Soul to make themfelves a Spiritual facrifice to him. Nor
does this hold only in the lefler matters of Religion, but in the
greater alfo. Befides that Babel and confufion of languages, that
variety and contrariety of opinions which are in the Chriflian
World, about things of a lower confederation ; What difputesy
what c ont rover fie s, what contradictions, do we fee at this day a-
mong good men concerning the mofl fubftantial, and vital truths of
the Gofpel? How even amongthebefl Chriftitns themfelves, are
ff fome
fome of the greateft points of Chriflianity, darkened and perplexed
with Clouds of dijputes, with diverfity, and uncertainty of opinio
ens, with different and contrary explications ? What Principle
cf Chriltianity Q how clearly and exprefly foever it has been re-
sealed to us in the letter of the Scriptures j has been untverfally
received and explained alike by all good wen ? *Ijo we not every
where fee thofe very Terfons, who have {as we have reafon to
judge) enter! ained the fame Divine Truths in the inward power,
life, and Spirit of them, do yet difcourje, interpret , and preach them
in Notions, Opinions, and Forms, very different and contrary to one
another ? 7?o we net every where fee good men puzling, and con-
founding each other with their own explanations of thofe very
things , in the life and power of which they are all agreed 1 Have
we not upon this accompt feen fome of the befl ofmenfuch ft ran*
gers to, and fo jealous of one another, that they have been unabk to
bear one another. Look abroad, lay a fide all thy prejudice, fond-
nefs, and partiality; And then tell me if thou dojl not every where
meet with the fame ingenuity, modeily .humility, .Wmeeknefs
cf Soul ; The fame defire aud diligence in the fear ch after truth ;
the fame goodnefs , hohnefs of heart and life ; The fame Love /a
God, and hiswaies; the fame ' fincerity, and integrity, the fame
purity 0/ intention, aim and end ; in perfons that appear to
thee, and to one another, of very different, and contrary minds y
and practices, in matters of Religion. TJjeir Souls are vitally
quickened, andinformed, their conver fat ions beautified, and a-
domed, with the fame Spiritual truths ; Which by their ex-
plications of them, they fe em not to understand, yea to contra-
di£t.
/ have fome where read aftory of a blind man who could diftin-
guifh and judge of all metals, or pretiousjlones, by weighing them
in his hand. I am perfwaded if we had learnt thus to judge of Spi*
ritual things , not by the beauty of fome outward form and Appea-
rance, or an agreeablenefs to our own Notions and Opinions ; But
hy the weight of an inward Principle, and the Tower of a TJtviie
life ; We fhould difcover a mofi harmonious agreement in the
E(hntia\and radical ^Principles of Divine truth and goodnefs,*?-
tneng
mong thofe whofeem moft of all to oppofe one another, in their Noti-
ons,and Opinions. If we did but know how to get into ,to open, and
interpret each others Souls j How to weigh not only words, and
phrafes, but Spirits, as God is [aid to do, Pro v. 1 6. 2. We jhould
quickly 'find,t hat we differ more in words, then in thoughts, and
in the Notions 0/ things, then in the things themfelves.
Our Spiritual wifdom, holinefs, ftrength, and happinefs, do
not lye in our Notions, and Opinions of Spiritual truth, tut in the
truth itfelf. St, Paul excellently diflinguifheSy and explains this
matter, z Cor. 4.6,7. Where /peaking 0) 'the light of the know-
ledge of the Glory of God in the face of Jeius Chrift, he tells
us, we have this treafure in Earthen Veflels, that the excellen-
cy of the power may be of God, and not of us. That Spiritual
truth which is the fhining forth of the glory of God in the Perfon
of Chrift, the firft, the fupi earn//:? univerial truth, is /7;?heaven%
ly treafure ; The feveral Notions,,? nd forms in our understand-
ings, by which this truth appears to us, are but apart of the Ear-
then Veilel which holds this treafure. How weak is it, to lay the-
weight offuch a treafure, uponfuch a Veflel, fubjecl to fo many
frailties, flaws, aud cracks ? How unworthy is it, to a/cribe the
excellency 0/that power to ourfelvzs, which belongs wholly to
God > Sure 1am, it is not the Veifclthat wakes us rich, but the
treafure which is in the Veflel. Thus again, The fame Apoftle
/peaking of the fame thing in another expreffton, tells us, 1 Cor.4.2 o.
The Kingdom of God is not in word, but in power. This King*
dom confifts not in the excellency of our notions and apprehenfions'y
of our words, dtf^/expreflions concerning Spiritual things ; But
in the inward Vertue, Vigour, Life, Power, and Spirit that isin
the Nature ofthem,to change the whole man into one image of glory
with themfelves. Spiritual knowledge is not a notional, verbal,
defalking ; but a real, living, and practical thing, Divine truth
is better under/food, as it opens and unfolds itfelf in the holy, and
heavenly mind, and life of a good man, then by all the Sy Items of
Divinity \and 'good Books in the World.
Thy Brother has {it may be } feveral Notions and opinions of
Spiritual Truth,very different from thine; But he is really fan-
c 2 ftificd
ftified through the fame truth;He has purified his Soul in obey-
ing the . it a through the Spi it. He is become a living Edition
of the t. it is written /» his heart,// ihines forth in his life,
he has fo led the truth, that lie knows it as it is in Jefus ;
although he cannot y t receive ii \ as it is in thee, nor thy nations
andreprefntatio.isof it. His Soul, his life, is dyed, coloured
and figured with it * the truth is transforming his whole being
into one beautiful and bleffed image With, framing,falhioningy
his whole man according to, itfelf. This mujt needs be a better
proof that he is truly one with thee in the fame truth, then the
highejf complement he can pay to thy own notions and Opinions
concerning it, can pofjibly be ;Holinefs is the Character, and k&[
of the Spirit of Truth. The refult of this confederation is plainly
this, Th twefooidd not lay too gre it aftrefs upon our own notions
and Opinions, nor defpife our Brothers ; That wtfhould make the
image of God, and not our own hkenefs, the reafon, rule, and
mealure of our Brotherly Love ; Obfervingftill in all our Chri-
jlian converges, that excellent League which our Saviour him felf
has eftablifhed. He that is not againft us, is with us. Whilft we
fee the fame truth vitally influencing, and quickening the £ouls
and fpreading itfelf throughout the lives ofgooci men of different
and contrary fentiments, let us no longer judge anotlter by his corn-
prim ijing with our cwnfenfe cf things, but his agreement with us
m the fubftance, power, efficacy ; and Spirit of the truth.
Thus the primitive Chriftians judged, before the iniquity of
the times, and a worldly inter eft corrupted the fimplicity, and
^enched the ftrft and purer warmths of Religion. No man was
thencenfured for his Opinion, that lived well, although there
were very ft range notions then commenced, So much andfojufly
didthofe better ages of Chriftianity, prefer a God like life, to
the righted notions and Opinions. Nor did they want the
highejt Example, Authority, and Reafon in this matter, God him-
felf having told them, and us. He is no refpeiter of Perfons,
but in every Nation, he that feareth him, and workethrighte-
fnefs is accepted with him, ASt. 10. 34. And 'again, Rom. 14.
iji The Kingdom of God is not. meat. and Drink, but righte-
oufnefs
oufnefs and peace, and joy in the Holy Ghoft, and he that m
thefe things ierveth Chrift, is acceptable to God, and approv-
ed of men : That is, /hall be juftified in the day of all Divine, and
humane Principles. Whatever his out ward form, or inward O-
pinion be ; Whe. her he eat , or eat njot ; Keep a day, or keep it
not ; So it be to /6eLord, it Charity, andtojEdificition.
<;. All the true ft and be ft notions -, and Opinions we can have
of Spiritual truth here he\o\v,are to be done away jvken we ar-
rive at that ft ate above, So the ApoRkexpre/Iy tells us, 1 Cor.
13.9. 10. We know in parr, and we Prophefy in part. But
when that which is per fed: is corne, then that which is in part
ihallbe don^ away. We /hall then lofe all our prefent Notions
and Opinions 0/ Spiritual things, not in a blacknefs ofTDarknefs
and Death, violently breaking in upon, and overfpreading them ;
But in the brightness of an unmixt, and eternal light ari/mgupon,
andcomprchendingthem in i felf. They /hall all be blotted out,
not as water quenches the fit e ; But after fuch a manner as the
Beams of the Sun do pur it out, by drawing up the finer, and
more fiery parts into themfelves. They /hill be put out, not as a
Candle is by the Extinguiflier ; But as the darkne/fes, and /ha-
dows of the night are fwa//owedup by the light of the morning: Or
rather, as the fever al colours ofUghtln the firfi dawning of the
day, are afterwards drunk up into the pure and per feci: light of the
encreafing day- It is yet but a morning light with themo/t enlight*
ned Souls hereon Earth. In the firfi breaking of the day, the
Light {you know ) appears to us in a variety of colours, one after
another ; Till at la ft as the day comes on, all tho/e colours are
changed into an unftained and pure light. Such are the difcove-
ries of Spiritual things to our underft an dings ,whi Ift our true.day is
yet but Springing. All our Notions and Opinions of them are as
fo many colours of light .growing clearer and clearer, unto a Noon
day bright nefs, .Now all thefe colours vani/h;Ncw all our mi/lake n,
dark, mixt, /ho>'t, and difproportioned notions and apprehenfwns,
break up into a light which has nothing of privation, mixture, im-
perfeclicn, or fhadovj in it. But till then it is impo/fbleforus, to have
fuchNotions^ Opinions of Spiritual truth as can admit of no change,
or
or emprovementWe are here /^growing © "travelling ft ate. And
whiltl we are fo, motion is better thenrefl. We can novo no more
flint, and fix our fenfe of things, then we can hinder and flop our
own growth ; Or keep day out of the World, when the Sun arifes.
, // is not here, our reproach, but our praife, to be ft ill changing our
winds, to be fli/l transformed in the renewing of them, that we
may prove what the good and acceptable will of God is. To
change joremprovement, to alter our minds for the better, is not our
inconftancy, but our virtue. This is only to change, as all things
do, when they encreafe; nothingfpeaks us more rooted, fixt, and
eftabliflied, then fuch a change. TIjou art not (it may be) of the
fame mind, at this inftant, thouwert in, a few daies pafl, neither
dojl thou know what mind thou /halt have to morrow. The fpirit of
man changes Opinion every moment ; And what one reason brings
in this hour, aflronger may carry out the next. Nor will the goo^i
Spirit ( if thou art indeed atted, and informed by it) fuffer thee to
refl in thyprefent light, and much lefs in thy remaining darbiefs.
Thou art not yet fo knowing, fo good as thoufhouldjl be, if thou
canfl be fatisfiedwith thy f elf, and thy prefent Notions of things.
Art thou not waiting for Chrift to touch thine Eyes a fecond
time i Deft thou not pray for his Spirit to lead thee into all truth >
Can ft thou be contented to lofe thy (hare in the r-ches of that
glory, thou art yet a ft ranger to ? Thou thinkeft ( // muy be) that
thou underftandeft all my Series, and haft all knowledge, but ft ill
all thou canft attain to here below, is but a little part of what is
yet to come ; And will ^done away, when that which is per-
fect appears. Why then doft thou lay fo great a weight uponthofe
Notions and Opinions, which thou hadfi not the other day, which
thou may ft lofe tomorrow, and which are finally to be fwai'owed
up? Whyfhouldan cbfcure,dark, intricate, curie us, unnccefjary,
uncertain, and fading Notion and Opinion, be imployd to the pre-
judice of that Charity that fhall never fail ? All our Notions and
Opinions are changeable, temporary, tranfient, dw^perifliing
things ; They pafs away, and confute themfelves, ivhilft we are
ccntendingfor them, but Love is a lading, permanent, and Eter-
nal Duty, and perfe&ion. This fly, ill remain, when all curNcti-
ens and Opinions of 'one fort avd another, fk all for dver ceafe to he ;
Sh.ill either fink down into their firft darknefs out of which they
fprung; Or rife up 'into, and happily lofe themfelzes in their
Original Light.
6. Letusferioujly conftaer how mifchievous the want ofth.it
moderation, lam pleading for has all along been to Chriffians
and /oChriftianity itfelf What depths of inward filth ineflcs
have the differences and animofities of good men about Opinions ,
difcovered in them, and drawn forth from them? What floods of
outward mife ries have they brought upon them ? It is this has
given fuch a f cope, and power to cur tufts, to our f ride, ami ition9
covetoufnefs, anger ywrath, bitter nefs of Spirit and revenge, as has
been more wounding /0 Religion, then the malice of all the wick-
ed men in the World can pofjihly be. It is this has fet us to rake
into t!:e Infirmities, Weakness, and Miscarriages of our mifta-
ken Brother ; And whilft men have been thus employed, what
heaps of dirt ; and folly have they poured out of their own Spirits,
to the greater fcandal of themfelves, andtbeinpxo&ffion ? It is
this, has for fever al ages delivered up the Christian World to dif.
order, bloud, and defolation. It is this, has rendred a great part
of it unhabitable to a man that aflirts the j /ft liberty of his
mind. It is this has made Chriftians ( who (hould be the b eft of
men ) much worfe to each other, than wild Beats and Beads of
prey , for they devour not one another of the fame kind. It is this
has raifed fo many fuf pit ions, jealoujies, fears, heart burnings,
evil fur mife s, mutual provocations to wrath, and thoughts of re-
venge, and ruine, among our f elves, that zie are aim oft become am
eafy prey/0 our common enemies ; Andifwefhouldefcape them,
are in danger to ^£ con fumed one of another. We have laid the
ftrefs, and weight of our Religion upon Notions, Opinions, out-
ward modes and forms, andfome of thofe fubferzient only to a fe-
cular in tereft,and reafons of fate, and not upon the truth andfab-
fiance itfelf, which is Jefus Chrift, and his Spirit. For this
reafon the Righteous God feems to have gizen up the whole frame
ef Nature to confufton and deft ruff ion7 and to be drowning the face
of the Earth in bloud,
St,
St. Paul, 2 Theft. 2. 1. puts theft two together : The coming
of our Lord Jefus Chrifl ; and, our gathering together to him.
And we often read in the Scripture of his coming with all his
Saints. Lines are at their greatefl diflance in the circumference ;
the nearer /7;£y come to their center, the nearer ft i// they are to
one another. As we are drawn forth from all thoje things which
we have fet up in the room oj Chrift, and are made to unite in
his Perfon alone Jo fh all we alfo draw near to.andbe at peace with
one another. It is he alone who is our King of Righreoufnefs,and
Prince of Peace, the true £hiloe. Vnto him /hall the [gathering
of the 'People be, and unto each other 1 n him. Nothing more proves
him tobefo far off from us, as our being fo wife r ably faltered,
divided, and driven away from one another , When he fh all again
return, and 'appear to us in his own Perfon, when wejiallfor his
fake c a fl away all our Idols, and unanimoufly running into his Bo-
fom, cry out with an univerfilJbout,'NonebutChn{\, he alone is
that eternal image it felf of all truth, and goodnefs, which
we have been every where fee king, our center and red for ever ;
When wefhall no more place our wifdom, righteoufnefs, fanftifica-
tion, and redemption^ our Religion in thofe forms and Opinions,
which are but the out fides, and dreffes of it , and mufl pafs away
with the fafhion of this World,- Which are but the leaves and
husks that fha/l fall to the ground ;But in hitn who is thzt Truth,
Life, Power, and Sub/lance which endures for ever. Then fhalla
peace which is to encreafe without end, blefs the World ; All
our Swords fhall then be beaten into Plow fhares, our fpears
turned into pruning-hooks, and nothing be left to hurt, and
deftroy in Gods holy Mountain.
A mutual forbearance, indulgence^ allowance, and kindnefs a-
mong all honeft hearts of different perfwafions, and practices \ has
not only thy own intereft, but the concern of all thy Brethren^
and the welfare of the whole Chriftian World after the highe/l
manner contained in it. For it is the fafety, {lability, fecurity,
ftrength, and fubfiftence of a good intereR, and of all good men,
in the midft of a very nnkind,angry and wicked World ; Whofe
rage doth not terminate in the extirpation of any one particular
pa,
fettycr party of good men,butivould by degrees, and as f aft as it
canfblot out goodnefs itfelf St.Taul with admirable reafon joins
thefe two together, Eph.4. 2, 3. Our walking with all lowlinefs
and meeknefs, with long fuffering, forbearing one another in
love; And,oxxt endeavouring to keep the unity of the Jpirit
in the bond of peace. It is moft plain from this Scripture, That
the unity of the Church of God, is not an agreement in inward 0
pinions, and outward forms ; But an Unity of Spirit ; an Unity
in that Spirit, which is the common Soul of the Church , thefpe-
c if eating form, the conflituting and conferring Principle of all
true Chrijlianity. We are not united to Chrift, and to one ano-
ther, by the fame Opinions, and Forms ; but by one and the fame
Spirit, nor canary Opinions and Forms divide us from Chrift, (and
therefore ought not to feparate us from each other ) if they have
not in their own nature an enmity /# the heavenly image of
Chrift, which is Spirituality ; Or to the natural image of him
which is morality. It is again exprefly told us in the connexion
of this Scipture. Th.it the way to prefer ve this TJnity of the
Spirit in the Body of 'Chrift [, is by walking towards one another
with all lowlinefs and meeknefs> with long- fuffering, forbear-
ing one another in love,- And not by a proud, haughty, impa-
tient, peevifh and angry, impofing of our own Notions , and modes
of Religion upon them. 71: is may indeed be a wiftaken piece of hn-
tnone policy to ferve our own Worldly interefl upon Chrijlianity ;
but 1 am veryfure, there is nothing of the true Spirit of Chrift in
this temper, nor of a right endeavouring to keep the Vnity of his
Spirit in fuch a proceeding.
How clear is it again from this Scripture , That the bond of
peace has its ftrength, and toot, not in an Unity of knowledge
<7»^uniformity of worfyip, but in the Unity of a Divine Spirit ;
As the fympathy,andVnion of all the members in the body a-
rife from, and is preferved by the Vnity of the Soul.
Whilfl there is as great a difference in the Original make of
Sov\sas of faces ,• in the complexions of minds, as of "bodies ;
whilfl the variety of humane underflandings is fo great; Whilfl we
are under the power of different Tempers, educations, and rinte-
d , reffo
\
refts, .feveral meaiures anddegxets of light; Whilfi there is in>
perfection in our /i^/^negligence in our fearchings after truth\(£
an envious one alwaies ready to fow Tares ; // is unreafonable
lo expetl a proportioned analogy of Motions andOpinicns among
good men. Whilft we are thus cirevmftanced, there will be fome o~
therwife minded \ Nor do I know any remedy in fuch a cafe, I at
a mutaal forbearance, till God cleares up the matter of diffe-
rence. This forbearance cannot he more our Dutv, then it is our
intereft, and necefliity ; for it is our prefervation/# the midfl
of powerful lufts within, and potent Enemies without. If all good
men could but makeaihik to tollerate one another, this wicked
World muft be bound to endure them all. Could they but hold to-
gether and love one another ; Noforreign violence could break
them. Goodntfs is ft nnger thenEv'd ; and therefore the gocd
thus united, and in an Aifociation ,• Muft be too powerful for the
Evil, with all its Plots, Confpiracies, and Force. What a root
of mij chiefs hai e the Divisions of good men been in all ages to
themfelves. From hence we may derive all the Evi's we feel,
and thofc alfo we fear. When the fheep pufh, and run heads a-
gainft one another, the Shcpheardfaies, wefhall have foul wea-
ther. 11 'e have already feen 1 he truth of i his obfervation, and
I am affraid muft feel it once again. rTis eafy to prefage a fiorm
when fo much ill weather appeares in the Spirits, faces, anda-
fl'tons of men. God grant it may prove but a florin, for from the
animofities that are yet between good men, and an implacablenifs
of Spirit which is ft ar ted among us, we have cauje to fear a De-
luge.
Ihefe Reader \a re fome few General contiitranons to imprefs a
little upon thy mind, that moderation which is thy Dut\ , and e-
very good mans Right, how different foever his Notions, andOpi-
7iions may be from thine. L might now add fome others, which
more particularly relate to our excellent Author, but I have al-
ready too much exceeded the bounds of my own intentions, and thy
oat le nee-, nor would T willingly depart from the Modefty of my fir ft
Refolut/on, which was to dp nothing in this fervice, that might
p-Tttehdto paffor a Preface to thefe following Difcourfes. /
t here fore
1
therefore leave the Bookitfelf/0 open to thee its own unfpeakabk
worth, as thou readeft it. And I ' per[wade my j elf whtnthouhaft
duly perufed it, and well obferved ihofe excellent rules by which
our Author governs himfelf throughout thefe difcourfes ; That
admirable temper, and Spirit ; That pkafant, and powerful ten-
dency to holinefs, and fpirituality , that is every where to be
found in them ? Whatever thy thoughts way be concerning fome of
his kntiments J houmuft needs have a great love for his memory.
There is not in the univerfal Nature of things a mors
intimate Sympathy, then that of Truth, <WGooodnefs; they are
really one ; They are for ever infeparable: They differ only as
the feal and the itamp ; Goodnefs being but the Imprcffion */
Truth.
This confederation £ / muft confefs ) hasfo far prevailed with
me, that I cannot defend my f elf from thinking, there muff be
fbmething of 'truth in all our Author has here delivered to us,
whilft I find there is fo much goodnefs in it all.
And now Reader, according to cuftom, 1 fhould fpend a great
deal more of thy tijtjfc in a long Apology, /or having already ta-
ken upfo much of it. Bat in my Opinion to excufe this matter y is at
once to alufe my (elf, and ihee. For it was in my power not to have
given thee all this trouble, if for the fake at leaf offome Rea-
ders^ 1 had not judged it rea [enable fo to do ; and if thou thinkeft
otherwise, if- is ft ill in thy power to efcape as much of it as thou
plea/eft: I chufe rather to take my leave ofthtt with this ferious
Requeft to the, That thouwouldf read thefe Heavenly Difcour-
fes with the fime Divine Love which fir ft brought them forth from
the fountain of all Loves ft is not by the fagacity of our own Na-
tural \\nder(i<mdingiy but by being rooted and grounded i# Love
that we come to comprehend Spiritual truths. That this Love may
abound in thee yet more and more in knowledge, and in all
judgment, or fenfe, that thou mayft approve things that are ex-
cellent, Is- the hearty grayer of
Tin* "Well wiilier ana Servant
7 IV tj r-'T i?
[,* W~ 4 U <•> •* AZm
.
[I]
M A T. XVIII. fl
t
Except ye he converted, and bee cine as little Children, ye cannot
enter into the Kingdom of Heaven.
IN the Firfb Verfe, the Difciples of our Lord meafuring the State of
Things above, by the Principles of Reafbn, and ;he Fafhion of this
World ; make this Inquiry ; Who Jhould be Greatefi in the Kingdom of
God'^s it Ambition muft follow us into Heaven,x\\ere alio to make aHell.
Our Savior would undeceive thofe, whom He lov'd, by anfwering not fo
much to their Propofals, as their Principles. Therefore He gives them a full
Definition of the Chriftian My fiery, which is exprtft in the words of my
Text : Except ye be Converted, and become as little Children, ye cannot enter in4,$
the Kingdom of Heaven.
This Defcription hath Three Parts.
I. A Rife to a Kingdom.
t. The Race towards it,
3 . The Royalty it [elf
1. The Rife to the Kingdom lyes in thefe words ; Except ye be converted :
The Greek word fignifies a Turn or Change from the preient Principles, and
Forms of things to another vertue and view.
2. The Race to the Kingdom is thus fet forth • and become as little Children :
Diminutives are figns of AffeStion, ■ Delight, and Dependence j as that ; One of
thofe little Ones, that belicveth en Me : Ma*-. I 8. 6.
g. The Royalty itftif* is magnificently defcrib'd : Te cannot enter into the
Kingdom of Hsaven. The Kingdom of Heaven hath a Twofold Signification.
Sometimes it is generally taken for both States of Grace and Glory : one being
the Inchoatton \ the other the Consummation : Man in one, being as a King Elect :
in the other a King Crown d. Sometimes it hath a particular fenfe, and points
out one peculiar State of Liberty, and Spiritual Glory ; as Rom. 1 4. 1 7. The
Kingdom of God confifieth net in Meats and Drinks : but in Right eoujneJs,Peace^
and Joy in the Holy Ghofi. So again, 2 Pet. 1.8, 1 1. If theje things be in you^
and abound, a large entrance jhall be made for you into the Kingdom of Heaven,
The Reafon of theExpreffion in bothfenfes is • becaufe God is both the King
of Believers, and their Kingdom, either in Flcfhly Types, or in his own Spiritual
Appearance.
B Theft
[2]
Thefe three Parts thus opened, afford us three Doclrines for our Difcourfe.
Doct. i . The fir ft Rife to true Religion ts a Converfwn or Change.
Do£t. i. The fecond Courfe of things in Chriftianity,u a Childhood or Sonjljip.
Do6r. 3 . The third Degree m Chriftianity is, an entrance into the Kingdom
of Heaven, or the Royalty begun.
Dolt, i. The fir ft Rire to true Religion, is a Converfion or Change. This is
the firft Doclrive ; and I begin with it.
David's language makes it good, Tfa. $ i. i g. Then will I teach tranfgref-
furs thy ways, and fmners jhall be converted unto thee. He that will pals from
the difmal Depths of fin and Woe, to thofe Heights of Strength, Holinefsand
Sweetnefs in God, muft make his firft Motion a Converfion, a Change from a
Defcent to an Afcent ; from going Outward to the Circle, to go Inward to-
wards the Center of things, which comprehends and calls forth all the Circles.
The Explication OLthcPoint will be its fulled Confirmation. I will open it
in three Parts.
i. TIk Change, z. The Cir cum fiances. J. The Caufe of this Change.
Part i . The Change. There are two States to be confidered in this Part.
i . The State of Man before this Change.
i. The State, to which this Change is made.
i. State. That or Man before this Change. Man before his Converfion
walks in a threefold Image.
i. The Image of Mature, i. The hnage of the Devil. 3. The Image of Divine
Wrath.
1. Image of Nature. St. Paul tells us, 1 Cor. 15*. 49. As we have born the
Image of the Earthy, we foall alfobear the Image of the Heavenly Man. Earth and
Heaven are here oppoled, not as Men and Angels, Vtfible and Invifihle things;
but as the State of things in the Creature, and in Chrift. So it appears mani-
feltly by the Context of that place, that the firft Adam, the Earthly Man, the
firft Creation, Nature in the Vifible and Invifible things of it, are all the lame
thing, and One Ima^e. Into this Image Man is born of his Natural Parents. In
this he lives Naturally.
This Image hath three things in it.
1. 'Tis a Representation. 2. 'Tis a Meet Reprefentation. 3. 'Tis a Mixt One
1. The Image of Nature is a Reprefentation. The Earthly Man is an Image
of God, as well as the Heavenly. St. Paul teacheth us, Rom. 5". 14. in the latter
part of it, that the jfr/? A.dam is a figure of him, who is to come', that is, Jelus
Chrift. Whatever Rich workings, and various forms are in him, who is the
dnm of God. Whatever Depth ok Life. Height h ok Activity, St ore of Virtues
are in him, who is the Power of God : Whatever ravifhing Beauties are in
him, who is the Brightntjs of the Father's Glor) : Whatever end lefs Sweet-
nefjes of-Love, Lovelinefs, mutual Relations are in him, who is the firft, the Only
begotten
begotten of the Father; All thefe are figured out, and reprefented to us in the
Earthly Image. This is the firft thing.
1. The Image of Nature is a Meer Reprefentation : It hath a Jhow of
things, but not the x^r/ things themfelves. We read ?fal. 59. 5-. Man at hit
heft Efiate is altogether vanity. Take the firfi Man at his J3f/?; as he was crowned
with the whole Quire of Angels when they were the firftand frefheft, Rayes of
Divinity among the Creatures ; as he was cloath'd with the heavenly Bodies, V
Sun, Mocn and Stars, while yet they were the near and tranfparent Images of
Angels living in them ; as he hath fpread about his Feet, all the Delicacies of
Air, Earth and Sea, when they were Pure and Chryftalline, Reflections of the
heavenly Bodies : The fir/l Man in this State was a meer Phantome, a fleeting
Fancy, a Bubble, Vanity quite thorow, and fo he vanifht in his Fall.
Gen. 1. 17. God made Man in his own Image, Pfal. 39.6. Surely Man walk-
eth in a vainfhow. Thofe two expreffions ; Image, vain Show^ are both the
fame in Hebrew, TSelem. If you tranflate the lame word in Gcnefls, as it is
tranflated in the Pfalm, you will then read thus ; God made Man in a vain
flow cfhimfelf.
Obj. Bat you may objecT: thusagainft this; If God heOmmprefent, and fill
All,how can any thing be a Reprefentation of him, without him ? He is at the
bottom of the Sea, in the ihades of Death and Hell, Pfal. 139. 8,9, 10. Can
any thing be a meer Show, when he who is All, is every where, and fills each
Show of things.
Anf. 'Tis true, as Euthydemus the Heathen taught of old ; All things are
m each thing : Or as St. Paul fince him hath Prcacht upon clearer grounds :
God is a Fulnefs filling all in All,Efh. 1.2-3. ^llt ?fels a^° ^s true5 *&** All
things are in each thing according to the Manner of that in which they are.
God is as truly in the Froward,zs in the Gentle Spirit. But we learn the Diffe-
rences of his Prefence from David, Pfal. 1 8. 26. With the Pure thou wilt [hew
thy [elf Pure', with the Frowardthcu wilt fljew thy Jelf ' Froward.
God is not only on Mount Sicn, but on Mount Sinai ; yet (b, that on Mount
Sinai he is a flame of fire ; on Mount Sion a calm and clear Light. So God is
in Film (elf, and in the Creature'. In Himself he is Himfelf', the Eternal Rock
and Sub fiance of things. He is in the Creature, only as his own Shadow.
This is the Infinitenefs and Unfearchablenefs of God. He comprehends the
thinned Shadows in Himfelf, and makes them there Subftantial. Again, he
cafts Himfelf into every Shadow or Show, and Himfelf "there becomes hut fha~
dowy. Thus he is All in All Thus much for the fecond thing in the Natural
Image.
3. The Image of Nature is a Mixt Reprefentation. The Making of the
World was divided into fb many Parts, as Days ; each Day had its Night; a
Morning and an Evening made the Day. This was to tignijie that the Funda-
B 2. mentai
mental Conftitution of this frame of things, was laid in a commixture or
Light and Darknefs. Thefe two mutually catch and enfold one another.
I he Light discovers God : The Darknefs obfcures that Difcovery ; fo that
feeing^ -we do not fee. The Ligut fleajeto u» ; the Darknefs perplexeth thofe plea-
lures j fo that this Life is as a Shady Valley ,as a Shadow of Life and Death,Hea-
few and /&# both in one. The L/gAf invites and allures us to thofe Immortal
Seats above, pointing out a mining Path to them. The Darknefs affrights us,
and drives as back, calling a miff, of Doubt upon thofe beautiful Beings, pre-
fentingit felf between them and us, as a Dreadful Gulf to be pafs'd,
Nature is by this means an Image of the Perfections, which are beyond Na-
ture; but an Imperfect one. God (peaks it, Ifa. 5 5. 9. As the Heavens are
higher than the Earth ; fo are my waies higher than your waies, and my thoughts
than your thoughts. The waies of God arc the unchang'd workings of Glory,
perpetually calling it feif into all Changes in the Divine Nature. The Thoughts
of God are the deepeit. Ro:>ts,the moil fpatious Expanpon and Putting forth, the
fixt and glorious Platforms or Figures of things, in the Go dhead. The Waies
and Tijoughts of Man, are the figurings of things in Nature, or according to the
Forms of Nature. This is a certain Rule: The fir ft thing in every kind is the
Original and Sub fiance ; all fecond things are Images of that. The fir ff thoughts
and -wales are thole in God. The Waies of Nature, the Thoughts in Manure
fecond to thofe, and ib Images o£ them ; bur with as vaft a Difference, as the
Di fiance is between Heaven and Earth. Thus Imperfect and Alixt is Nature,
yet an Image of Divine Perfections and Purity.
We have now taken a view of the first Image, in which Man walks be-
fore his Change.
Ufe 1 . Excitation. The fir fi Ufe is to awaken in us a Senfe of our State, as
we are Men. This would very advantagioufly direct, fweeten, aiTirl: our Con-
verfion. Let us then to this end confider thefe four ^ueftions.
1. What we are. 3. Whence we conie.
z. Where we are. 4. How we came hither.
Quefl. f . What are we? David anfwers for us, Pfal. 39. 6. Surely Man
walketh in a vain {how, and difquieteth himfelf in vain. Man is a Shadowy
Show. DcfcendQ Man ! into thine own Being : Enter into thefecretefr. Retire-
ment of thine own Spirit; there fit, look round about thee and fay, Can I
comprehend my felf 1 Can I tell into what form my will would grow up? or into
what Jhapes Ifljallpafs after this moment, while I live, or when I am dead? If
I cannot tell this, then fure 1 am not my own Original.
Vain Main! why doft thou exalt thy (elf by Pride, as if thou wert fome-
thmg, feeing thou art not the Beauty, but the Face in the Glafs ; too /light a
thing for thy felf to take hold of , too weak a thing to refleB upon it felf ?
Foolifh Man! What doft thou, feeding upon thy Spirit fuch a numerous
flock
' ~~ ' " ^ "
t5].
flock of Cares,Conlrivancest Co?ifidences, Plots and Paffions? Haft thou no feme
of this, that, & /if not in Man, that walks, to guide his own fiefs ? There is
lome Eternal thing above thy reach,paft thy underftanding,whichy#/fc/ww thee,
and carries thee on in its own Image.
Look upward then, and fey, O f£<?» hidden and juf rente Sub fiance I which
hafi cafi me, as thy Shadow , upon this Earth', comprehend me. O thou fupreme
Tatter n 1 which haft fent me forth to pafs thsrow this world in thy Image ;
Guide me.
Q^ x. JVhere are we ? I fhall give a twofold Anfwer to this Queftion.
Anf. i. We are/« a world of Images. This world is a Type of God, info-
much that (bme Heathens called the world, the Great God. Solomon falth,Wif-
dom lifts up her voice, and cryes in the corner cf every ftreet. Wifdom is the
Brightness of Eternal Beauties ', the Streets are the Outward Forms, on which
all the Creatures walk forth , the Corner or Head of the Street is the Tower or
Principle in thefe Forms thorow which, as by feveral Tlngues of fire, the
Forms above fparkle and proclaim themfelves. Their found, faith St. Paul, is
gone forth into the whole Earth.
Canft thou deep, be flothful or fad here ? Hear and fee. O Man / thou art
in this world, as at a Show. A Noije of Diving Glories defending thorow the
Clouds: Apparitions of heavenly Eilences, or Excellencies coming forth fha-
dowed , thefe fill the empty fpace. A Repetition of Bleifed Sounds ; a Reflection
of Holy Images falling from above , This is the World in which thou lived.
Doft. thou not feel Defire awakened in thee ? Haft thou not a fecret fenfe
of high Joys infus'd into thy Soul ? then fpread thy Spirit thorow this world ;
take it into thy Spirit, as the Noife of a Harmony founding from far. Take in
thyfelf, as a Part of this Noife. Pafs thorow this world, as a Throng of Appa*
ritions, thy (elf being One among, the reft. Afcend now with thefe , for if thou
Aide duwnward,lho\x finkeft out of them into a wafie Dt[ert : But if thou be
carried upward in them, they will ftlll grow fweeter, brighter, and fuller to
thee, till they bring thee to their fir ft Fountain, where thou and they toge-
ther fhall drink , and be wrapt up into an Immortal Fulnefs.
Thus this Shallow world will have a Depth in it, ftill to content thee, and
ftill to carry thee on farther , while it fhall ftill have a Relative Delight, and a
Representative Beauty. Jefus Chriftis brought in fpeaking after this manner, 7/^.
8. I 8. I and the Children vshich thou hafi given me, are for figns and wonders.
So let my Soul fay to my God. Highefi Beauty ! Greatefi Love ! I and this
World, into which thou hafi brought me, are for figns of thee, fo to move won-
der and delight. O I that I might be in the midfi of them , that they might b* unto
me, as figures only ofthee,fubfifting enly in thee. So thefe flight things would
have a Divine Fulnefs , for even they would be thy Tleafures, thy GUriesJOGodi
as in a figure*
Anf.X'
[6]
Jinf. i. We are in a World of Meer Images. The multitude of Creatures is
often in Serif ture compar'd to Waters ; for as Water they receive the Images
of heavenly things without the Subftance into their thin patting dreams. Look
then on Thefe, and immediately call: thy Eye upward to the Substances which
fhine fixt above, and fhed thefe GlimfJ'es of themfelves. O Men ! why do you
caft your (elves (b ardently on the Faces of Beauty in thefe unstable Waters?
You can embrace Nothing ; you can meet Nothing to Juftain you. You fink
and perifh in the midft or thefe wavy Sun-flnnes.
The firft Creation is often call'd a Sea. The Sea is unfruitful ', nothing can
take Root in the floods ; untanfd, devouring all things. We are launcht forth
upon this Sea of Appearances, in this Veflel, the Body, not to Dwell or Grow
upon it, much lefs to Throw our felves into it ; but to Glide fwiftly over the
Face of it, to a firm Land of Blifs. But, alas ! what throngs of people are there
on every fide cafting themfelves with a furious Delight into this Gulf where
every M ave is a Grave, when it once receives thee ? Most, the Wijeft, linger
and dally on this rolling, roaring Deep, till their Veflel worn out, or fplit up-
on fome Rock, they be fwallowed up in the midft of the Floods, and never
reach the wifhed Shoar of Immortality.
Angels fignifie Mejjengers. The Beft things of this world are Invitations
only, Mejjengers fent forth to call the Guefls : They cannot Feafl us : They
have not for its. All cry Wifldom ; That which wejhow, and you feek, is not
in zts. I am not He. We are not The Life7 Beauty, Joy, but a Voice crying in
the Wildemefs, in a vaft Emftinefs. Come, tafte and fee how good the Lord is j
'what JatifaBory JweetneJJ'es are in the Godhead.
Jojcfh fent Atfes laden with provifions, and Waggons, to bring his Father
Jacob with his Family into zAigyft. Our Tounger Brother, the New Man, the
Lordjefys, hath fent forth the Contents of this L'fe, as Waggons and AJJes,
to bring the Old Man out of the Flefh, into the Bofbm of the Father, the Pal-
lace of Eternity, there to rejoyce for ever with our Brethren, all the Children
of the Great King. How foolifh a thing is it for us to miftake the Waggon for
the Coyrt, which is only the Convoy ? How brtitifli a thing is it to forget the
Glories of our Father s Houfe, that we may run, feed, lie down with the AJJes ?
Q^ 3. Whence came we? Whence are Shadows caft ? from their Subflances.
Whence do Images flow? from their Original. From an Immutable Sub-
fiance, from an Eternal Original are we then come forth into this world. Then
fhall we never have Reft, till we Return thither again. Our firft Seed will be
ft Inward withus,and Infef arable from us ; it will travel with us thorow all
is ftill working in us, ftill wearing out, and cafting offall Forms,in which
it ns with us, until it bring us back into it flelf, and become our only
CI. ng, our only Content.
Hsgar was flying from the face of her Miftrefs Sarah ; but fhe meets an
Angel
[?1
Angel that fweetly fends her back thither, where God would provide for her*
Sarah is the Divine Form in the Spirit ; Hagar, this Flejhly Being, the Bend*
•woman. This Earthly Nature is unable to bear the frowns and leverity of her
Heavenly Miftrefs ; (he flies from her Face, her Appearances, which opprefs the
Flefh with their Glory. But the bright Images of this Beauty, as Angels, meet
the Natural Man in the way of his flight, in the Principles of Nature. By the
flaihes and breakings forth of thefe, Man is perfuaded to return, and lubmit
himfelf to the fupreme Beauty, his Miftrefs and Parent ; fo only ihall he have
provifions of Joy and Reft from his wandrings.
Our Saviour takes a fweet farewel of the Earth in this language, Joh. 1 6.
v. x8. I came forth from the Father into the world; again I leave the world,
and go to the Father. Happy is that Soul, that after ail her weary (reps tho-
row the world, to leek Content, now ty red ,thinks of Returning to her Father,
her firft Husband; and breaths forth luch fighs as thefe towards him : O my
God I Thy Fulnefs is the womb, out of which I was brought forth into this world :
Thy Sweetnefe is the Bofom, in which I muft eternally reft. How longftxll Ilinp-er
here ? O whenjhall I once leave this world, and come again to thee i
Q^4. How came we hither* Thorowa Darknefs. You (hall in the firft of
Gene/is lee, that Darknefs is the Ground of this Creation, and all Light-Colours
^re kid upon that Ground. Darknefs is the Bound between God and the Crea-
ture, thorow which all things pals out of one into the other.
This Darknefs hoMs forth to us the Light of a Twofold Rule.
Rule 1. Let us not think to know eternal things by the Light of this World, or
any Creature. When we come into this life, we come well drencht, drawn
thorow a Sea of Darknels. There is no more any Remembrance of former
things. We know not where we were, when God laid the Foundations of the
Earth ; or, what we were before that, when all our Bones were firft 7vritten
by God, in his Book', when firft thole Eternal Forms, wh'ch were to frame
and fuftain every fhape or date, into which we fhould pals, were brought
forth in the Divine Wifdom.
We are of Tefterday, and know nothing. We are ftarted up into this Life
thorow a Darknefs behind us, which lies upon all things which are beyond
this Image before us, and fwallowsup this into it lelf, as it palleth along;. Vaht
Man would be wife, though he be born, as the wild Ajjes Colt. Why mould
Man undertake to bring forth from himlelf the Beauties of Wifdom, when he
comes upon the face of the Earth out of the fame Darknels with the AfYes Colt,
as void, as that, of all Eternal Images ?
Rule a. Care not to cloath your felves with the Contents of this World, all
which you muft put off, folbon as you touch the Brim of this Darknefs, into
which you muft return. Care not for the Cares or Sorrows of this L re. Thole
waters of Forgetfulnels, into which we muft all defcend, will wafh them all
away.
[3]
away. Imagine this Lite, as an IJland, (unrounded with a Sea of Darknefs ,
beyond which lies rhc main Land of. Eternity. Blefled is he, that can raife
himfelf to fuch a Pitch, as to look oft this Ifland, beyond that Darknels, to the
urmolt bound of things. He fees his way before, and behind him. What (hall
trouble him, on this Twig of Life, on which he is like a Bird but now aligh-
ted from a far Region, from whence again he fhall immediately take his Flithi?
Thou cam'ft through a darknels hither,but Teflerday when thou wer't born.
Why then fhouldll thou not more readily, and cheerfully return thorough the
lame darknels back again to thofe everlafting Hills?
Let us then ever be in Tune tofing, that fadly fweet Song of Far-feeing,
and Jo much-fuftering, Job, Job. i. 21. Naked came I out of my Mother* s
■womb ', Nakedjhall I return thither again.The Lord giveth, and the Lord taketh,
BlejJ'ed be the name of the Lo d. Naked earned thou, my Soul, thorough a
Darknefs into this World, ftrip't of all the Glories above. Naked muft thou re-
turn again out of this World, quite ftrip't of all the Glories ; and Griefs here.
The Lord gives thee forth thorough this Darknefs into this Life : the Lord
takes thee in thorough the Darknefs out of this Life to Himfelf. Blefled is
the Name of the Lord. Reft thou in the Blefled and Glorious Workings of
the High God, while thou art in that Darknefs. Thou fhalt fuddenly be pafs'd
beyond it ; where thou (halt in an open Light enjoy the Hidden workings
there ; where thou fhall fee the Higheft Beatitudes and Glories,!^* to Eye,Heart
in Heart ; They and Thou, being made One Life, One Spirit, and without
V art it ion ox Vail.
U'e 2. The endearment of the Lordjefusto us. If th:s Face of Nature,
wh'ch now prefents it felt to us, have fuch Beauties, Greatnefles, Varieties ; as
raviih us from all fenfe of our (elves, our prefent fafety, our fouls, our God ;
from the Love and Delight, which from them flow into our Spirits : what
Sights, \vhi\t Things above Words are there then in Jeftts Chrtfi ? what Ravifh-
n?ents would furprize us, and fnatch us out of FUjh, it we faw Htm ? For
Nature and this World is but the Earthly, Inftriour, Imperfect Image ot God,
and of the Perfbn of Chrift, which is the Heavenly, and Supream Image.
Now we under-value and neglect the fweetneiles of our Saviour tor this
JVcrlrPspye?. But if we faw Him, we lhould much more defpife, Ten thou-
fand Worlds, ten thoufand times heightned in Glory ; as a heap of Dunghills,
in Comparifbn of Him.
Our Blindnefs, our Blmdnefs clips the wings of Defire, clogs the Spirit of
Delight in us. O Jeftts ! caft thou but one Glimpfe of thy felf into our fouls,
and we (bull run from all things after thee,fly beyond all things towards Thee.
How Dark and cold things are thefe Shadows to him, that hath feen the Light
of Beauty in thy Perfon, and felt the warm Life of Love in Thine Embra-
ces ? Shew thy felf to me, and fet many Worlds, many Deaths more between
me
me and thy felf; my Spirit (hall moot it felf, like an Arrow f, thorow them
all into thine Arms. A Lo^ of thine,can Tranflate me , as Enoch, or Eliah,of old.
I have thus Finilb'd the JFVr/2 Image,m which man lives before his Ccnver-
fion ', The Iw/3g£ of Nature.
i. Jwage of the Devil. Tnc State of man before his Change is in a Three*
fold Image. The JFir/? was that of Nature , the Sec^w J,this of the Devil, which
we now are to take a view of. But what can we fee or (ay of this ; Who can
draw a PicJure of, or defcribe Darknefs, and Confujion ?
7#e Tower of Darknefs, and Divifion, f retailing over the Powers of Light,
and Love, in the Creature ; This is the Devil If you will pourtray a Devil \
Darknefs muft be the Ground,Divifion, the Work upon it.
There are then two Towers, as two Parts in this Image.
I . Power, of Darknefs. %. Power, of Divifion.
i. Power of Darknefs. This is the Form, and Divifion the Figure of this
Black Spirit. Darknefs is made his Character ; The Power of Darknefs his
Princely Title : Colof. I. I 3. ##0 ^?Z» delivered us out of the Power of Dark-
nefs into the Kingdom of his Dear Son. It is read thus in Greek : out of the Prin-
cipality of Darknefs, into the Kingdom of the Sen of his Love, The Devil, as
the Prince of Darknefs, which implies Divifion, is oppofed to Je(r/s Chrift^ the
King of Love, which is unity, and lives only in Light.
Again : Ephefi 6. 11. We fight againfi the Rulers of the Darknefs of this
World. You may thus tranflate it more to the words : againfi the World-compre-
hending Powers of the Darknefs of this State. As God is One and A4any,by d
grateful DiftinBionin the Unity, fb is the Devil, One and Many by a grating Di-
vifion without Unity : many Powers of Darknefs in one Power.
The Devil in this Darknefs lies, as a Stain upon the Beauties of the whole
Creation ', defacing the Image, dimming the Glory of God in them. He lies,
as a Cloud upon all the Contents of the Creature; fpread'ng a melancholy Shade
over them, infufing a Poyfon of Fears, Falfhoods, Deceits, Miftakes, Dangers,
Death into them. He is a Prifon, and zChain Shutting up, holding down the
Spirits of men, when they would break forth, and raife themdlves into that
Light of Divinity, which faintly glimmers in this Darknefs. Such is the Fir ft
Part of the Image, the Power of Darknefs.
2.. Power of Divifion. The Name, Devil, comes from the Greek Word,
&i<ICqkQ-. which fignifies moil: properly one, that cads in Principles,or Seeds
of Divifion. So he is deicribed by our Saviour, in the Parable ; The Envious
man, the Enemy hathfown Tares. Our Lord with a Divine depth defines this
Spirit in thofe words : A Kingdom divided againfi it felf cannot ft and. What-
ever ftands, muft be founded upon a Unity. The Devil is a divided Kingdom,
a Duality, a Ruinous Thing.
This Power of Divifion divides itfelf into a Seven-fold Power , which is
known by the(e Names. C 1. Self-
-
[IO]
i. Self-love. r. Lufi. 3. Covet oufnefs. 4. Pride.
5. Envy. 6. Paffton. 7. Enmity, or Defpair.
1 . Tower, Self-love. 1 John 4. 8. God is Love : Love in the Abftraft ;
Love Abfolute, Unlimited, Infinite , a Univerfal Sweetnefs. The Devil is Self-
love ;a particular Being cutting off itfelf from the reft of things ; from Him,
who is the Great, I am > in whom all things have their Being. Theft are the
Circ'wgs of the Serpent, by which he folds, and wraps up himfelf in himfelf.
This Serpent, before he fpake to the Woman, tempted himfelf with this
glittering language. EC. 14. 14. I Will be like the moft High. The rirft word
in this afpiring fpcech is that, which firft made him a Devil of an Angel-. I:
The eftabl'fhing of a Proper Inter eft divided from the general Inter eft of thing6
in the God-head. This Self-love is the Horned head, into which he thenfprou-
ted forth ; the Cloven Foot, in which he ended ; when hefirft with-drew him-
felf from the all-comprehending Unity, into a Circle, and Center of his own.
Z. Power, Lift. This is a prsegnancy to multiply himfelf '; to bring forth
himfelf m ftrange,and diverfe forms ; upon ftrange and diverfe Images. God
is One, Gal. 3. 10. God brings forth himfelf in One Image, Jefus Chrift is
his Only-begotten Son : Joh. 1 . 14. God brings forth all things by this One
Image, andiwit: Colcfs. 1. 16. Inh'tmwtre all things Created. The Devil is
contrary to God in all this. He is that Son of God, which broken, and de-
form'd by his Fall from the Firft Unity 5 goes full of monftrous Luft after the
Daughters of Men, dark, divided, flefhly Images of the Creature. With thefe
he mingles himfelf; Co he brings forth himfelf and them into Gyantlyfhapes,
and in a Brood of Gy ants. Gyants, in Hebrew, fignifie, Dead, Dtftracled,Prc-
digious Forms, as appearing from the fliades below ; or fain, and funk thither.
Our Saviour calls this Spirit of Luft:- Joh. 8. 4^. The Father of Lyes :
becaufe he begets himfelf upon all things in bafe, fpurious, and various Shapes.
Solomon represents the Image of the Devil in Flefh,and this World, by a Who-
ri(h Woman ; becaufe fhe lufts after, and wanders thorow all the diverfity of
divided Forms in the Devil.
3. Power, Covet oufnefs. Pro. 30. 16. There are two thmgs,that never fay,
enough : the Grave, and the Barren Womb. This Invifible Power is a Womb of
Darknefs, which takes in all things , but brings forth nothing. So the Dark-
nefs is never enlightned, but ever increas'd, made deeper and more devouring,
This Spirit is the InVifible Grave, which draws all things into it. But then it
crumbles them into Duft', it divides them from tbemfelves. So the Principle
of Divifion is fharpned, not fatisried : fretted to a greater widened, not fill'd.
This is the §zx^z\\t feeding upon Duft ; ever encompailing the Earth, This
Is the Bottom lefts Tit.
4. Tower, Pride. The Devil under this property is call'd If 14. 11. hucl-
fo,tht Son of the Morning. He faith, v. 13. / will exalt my Throne above
tbs
r 1 1 ]
tie Stars, ef God. His ambition is to fhine ohm ; and as he ri&rh to put out all
other Lights by the Malignity of his appearance. He goes, on : v. i 3. i" will-
fit upon the Mount of the Congregation, m the fides of the North. The appea-
rance of our Lord Jefus in the double flame of Terror and Triumph : Confu-
rning, and Crowning ; is from the North : Ezek, 1 . 4. The Mount of the Con-
gregation is Mount Stony where the General Affembly, and Church or Congrega-
gation of the Firft-born are7 Hebr, ii. 11, 23. This is the Mount lifted up
above every Mountain : The Spirit exalted above every Spirit.
The Devil would (eat himfelf upon this Mount in the place of Jefus Chrift ;
to be, as he is,the Onely One. Yet he would have it with this difference ; to be
the top of the Mount, while the great Congregation fit, as the Clouds, under
his Feet : to be a confuming Fire to all others ; a Crowning Glory,only to him-
felf
God is the Heavenly Hierufalem, where all things are Fellow-citizens. The
Devil is that Babel, which faith ; I fit alone as a £$ueen, Revel. 1 8. She thinks
her felf never Great, till fhe have (wallowed up all her Companions ; never
Great enough, till fhe be Great alone. This is the difference between Pride,
and "Plenty.
5* Tower 1 Envy. This Power is a Reflection of Darknefs andDivifion upon
it felf from theSenfe of Beauty and Unity elfe-where. It is Myftically defcriod,
Revel. 20. i. An An§elcame down from Heaven with a Chain in one hand,
a Key in the other, v. 2. He took hold of the Dragon, the old Serpent, and bound
him up in the Bottomlefs Pit. Divine Wifdom is that Chain which reacheth
from the Top of Heaven to the Center of the Earth , where at both ends, it
meets,and isfaftned in God.The feveralRanks of things, the difrinct. Orders of
Caufes and effects are xhtLinks of this Chain mutually enwrapping each other.
The Key is a Divine Light, and Spiritual Power, which faitneth , or loofeth,
draws up, or lets down ; waves this Chain, and every Link of it ,at pleafure.
The ^fige/reprefents our Lord Jefm.
When he brings forth this Glory from God to men ; He by it takes fuch
hold of that Power of envy in the Devil ; that he makes him to fink himfelf
deeper, lock himfelf up faft, into the Bottomlefs Pit, into his own dark and di-
viding Principle.
6. Power, Pajfion. Pajfwn is a Rage kindled, and heightned by Kefifiance. It
is (aid of the Devil, He hath great wrath, becaufe he hath a flwrt time, Revel.
12. 12. He is in that Chapter fet before us, as a Dragon. A Dragon hath his
upper part winged^ like a Bird, that flies in the air : his lower parrs Snaky, like
a Serpent crawling on the Earth. So is Pajfwn, partly rais'd to its own pitch,
and height, there breathing flames,and fparkling fury : partly kept down, laid
low in the Duft by oppofition.
The Devil in this Power is, as Fire fhut up in clofe matter, Earth, or Iron ;
where it burns with a Fierce and difmalRednes. C 2 7. Power
v
7. Tower, Enmity, or Defpair. God is Eternal Life : The Devil is Eternal
Death and Ruine : Ay oily on, Abaddon : Revel. 9. 1 1. The My fiery of God
is a Fellowflnp, Ephef. 3.o,The Myftery of the Devil is a Defolation : Ef.66.z4..
Jetus Chrift is a Brafen Serpent, lifted up j a Glorious, Eternal Principle of
DifiinBion, dividing between the ncareft Forms, bringing each one forth to a
naked Dilcovery in its own Property ; and all in his own Divine Light. The
Devil is a Fiery Serpent below on the Earth; a Dark, Furious Principle of D/-
f i/?0«,feparating all Forms of things, fetting each apart in its full Power, in
the midft of his Hellifh Flames.
Thefe are the Seven Heads of that monflrous Half of the Devil's Image,
the Power of Divifion.
The Man in the Gofpel porTefs'd by the Devil was a fhadow of the Devil in
this Twofold Shape of Darknefs and Divifion. He was ever among the Tombsy
Tearing and rending his ownflejh. So this Diftracled Spirit dwels in himfelf, as
in a Living Tomb, into which he labours to draw all other things. He is per-
petually dividing, and Tearing all things, but moflof all himfelf.
Q11. I cannot pais from this Image, till I enquire how Man was brought
forth in it. Our Saviour fully fets forth the Truth, and manner of this in one
word : Te are of your Father the Devil, Joh. 8. 44.
We read in the Third of Genefis, of Two Seeds'. The Seed of the Woman*
who was the Image given by God to Man, out of himfelf, through Man j
in which Image Man was to enjoy, and bring forth himfelf : The Seed of the
Serpent. When God had brought forth Man from a Divine Seed into a beauti-
ful, and bleffed Image : the Serpent fbws his dark, and dividing feed in this
Fair Field. He brings forth man the fecond time from this poyfbnous Seed into
his own Image, in which he captivates the Image of God. Thus the Son of
God is become the Son of the Devil.
The Spirit of lies and murthers by the Forbidden Tree,z.s by his own Image,
begets the Woman into the Form of fin, and death ; through the Woman
he begets Man in the fame Principle and State*
Thus we fee Man before his Converfion in the Image of the Devil.
3* Image of Divint Wrath. This is God in a Twofold appearance :
1. Fire. 1. Smoak.
j. Appearance, Fire. Who jhall dwell with Everla fling Burnings : EC 33.
1 4. The Nature of Fire is to work upon Confufed things, to Separate them
in their Diftmclions ; to gather them together in their Affinities. So the
Fire in a Stick, makes the Fiery part to take its way by it; felf ; while the Airy
part vapours into Smoke ; the Earthy falls down-ward into Duil y the Water
weeps out at the ends of the Stick*
The Forms of things in FleJhYie. hudled, and imprifbn'd one in another.God
comes down upon the Creature in his Wrathr as in a Fire; to Confume that
dark
dark Band of Confufion, that Bar of divifion,the Flejh; to Difpofe aft things
into their feveral Varieties ; to Cclleff all things into their proper Unities, both
the Vailing, and the VailedForms.
i. Appearance, Smoak. So the Wrath o^ God isdefcrib'd : Pfal. i 8. 8. ^4
Smoak went up cut of his Nofirils. Fuel by Smoak pafleth into a Flame : the
Flame again works itfelf into a Smoak, and fb vanifheth. God, as a Smoak
darkens the Glory of the Creature, and (b draws it into the Fire. Again he
carries it out of the Fire into a fine cloud of white Smoak, which difappears
to appear again in the God-head. Thus the Smoak is God's clothing, as he
goes into the Fire, as he comes out of it ', both Afcendmg, and Descending. Yet
withal the Smoak, and the Fire are mingled too.
Man ftands Naturally in this Image of Wrath, as in his deepeft Root, next
the God-head in its naked being. Out of this he Springs, into this he Sinks.
So St. Paul fignifies, Ephef. a. 3. And were by Nature the Children of Wrath,
as well as others. We are the Children of this Threefold Image j Nature ',
Devil ', Wrath j Subordinately.
God comes forth in an Image of Wrath. This brings forth Devils. Thefe
wrap themfelves up in the Natural Seed, which nrft. brings forth the Natural
Image, then thorow that breaks forth into a Devil, out of which it grows
up into a Form of Divine Anger. So the moft Radical Principle puts forth it-
felf laft into appearance , as the Rational life in Man.
Thus much of the Three Images.
Application.
Ufe. Admonition. Let us take heed of Sin, for its Father's fake the Devil',.
and for its own. This Admonition will make its way into your Spirits ', if from
that, which hath been faid, you ferioufly confider Two Things.
1 . The Nature of the Devil. 2. The Nature of Sin.
i.TheNature of theDevilBehold in this,as in aGlafs, Four unlovely Spectacles^
1. Solitude. 3. Torture.
2. Honour. 4. Uglmefs.
I . Spectacle, Solitude. As a high and dreadful Cliff upon (bme dangerous
Shoarifuch a Solitude is the Devil I,faith he will be like the moft High: as high
as he; but with this difference ;God is above all, and in all : The Devil would
be above all,and without all ; God is fuch a Height, as is all in all : The Devil
would be all alone : God is alone, but fb, as that he is One with all Things :
The Devil would be alone,butzs ^Precipice broken oft from all things.
As the Mouth of a Burning Mountain,which wafts all things round about
it, and makes the neighbouring Circuit a wide Defbkition : fuch a Solitude is
the Devil, Revel. 1 2.. He is reprefented, as a Dragon ready to devour the Man-
child, fofoon, as he is born. As a Dragon in his lonely Den,the Country a Wil-
dernefs all about : So is this Fiery Spirit eager to confume all appearances of
Life,andGod upon their nrft. difcovery. As
[I.4]. .
As the Niglt, which entombs all things in it felf, and makes the richeft va-
riety of Shapes, but one Lonely (hade : fuch a Solitude is the Devil.
Confider this, all ye who cleave to theNoi{e,Glories,Pleafares of this World,
and leave your God, lead you mould be Melancholy. See, and tremble to fee
into what a Melancholy Shade, what a (blitude your louls pafs, when you die.
i. Spectacle, Hcrrour. Imagine a worlds where over your head inftead of a
Sky, black, pitchy Clouds perpetually roul,not differing any Glimpfe of Light,
or Day ever to appear : under your feet, inftead of Land, or Sea, a vaft, amaz-
ing depth, which no where by nothing bounds your fight, or thought : round
about y cu, aDefolate Darknefs, prefenting near,and at further!: diftance,allthofe
Forms, which are bred in the womb of darknefs, and carry an aftonifhing
darknefs with them to the Senfes, and Spirits of Men; like apparitions,Light-
nings, Shrieks, dying Groans, roaring Tempefts, Howling of wild Beafts ; to
a man alone in a Forreft at Midnight. Such a world of Horrours is this Evil
Sp/r/f.Therefore he is let forth by the Outward Darknefs, where the Worm dies
not:-* Darknefs wlthoutLight or Limit,m which all gnawing Forms of Horrour
lire. Let him, that hates not that world of Curies, love this world of Vanities,
For the Vanities of one are the Torch to the Vexations of the other.
3. Spectacle, Torture. Every Wound is a Divifion. What are Fears, Tains,
Griefs, Death ? Separations of Defires from their Delights, Faculties from their
Objects, Principles from their Act, End, Perfection , in a word, Things from
Theirf elves. All Deaths and Tortures then are in the Devil, at their heighth,
in their fulleft Power. For he is the Principle, and Poiver of Divifion.
The Life of this Mighty Creature is a Two-edged, Flaming Sword in the
mid ft of itfelf. Each Aft, and Motion of life is the Brandijlnng of this Sword,
Cutting and Burning in every Part, and point of life with ten thoufand An-
guifhes.
4. SpettackyUglinefs. Deformity 'is Darknefs with a Difpropcrtion. Darknefs
in harmony with Light makes a Beauty. So the Evening and the Morning
make a Day. So the Night, and flecp are the fhade of an Angel's wing, drop-
ping fv/eet fleep, and reft on Men.
Proportion is a Kind, and Image of Unity. Difproportion is a Divifion without
any form of Unit). Where this Divifion, and Darknefs firftmeet, there is the
Center of Uglinefs, the Fountain of ugly things. This is the Babel, where
Ziim and Ijim d\ve\\,Unclean Birds ; Forms dry without any beautiful Wa-
r • d( iolatc.no pleafant plant of Life, putting forth it felf there ', irkfbme,and
ha - being furrounded with a rude Darknefs, like rocky, uncouth Iflands
a Tempeftuous Sea ; or Screcch-Owles in a Melancholy Night.
Thefe are the-JFW Spectacles of dread, & death, in the Nature of the De-
le, Hcrrour: Torture, and Uglinefs. Now make up thefe Four into
One, let chat One be a Living Spirit of greateft Activity, and Capacity: This
is
is the Dev it, the Bottomlefs Tit of Things ; the Unpayable Gulf, which divides
Heaven from Hell. This is the Father of Sin, and Sinners.
Now before you commit a Sin,propound this rQueftion to your felves:Can I
eternally wander in a Darknefs, where I fhall never meet Companion or Com-
fort? Can I make everlafting Clouds my Canopy? Can I lie under thefe st
Reft ? Can I fleep fweetly over an unknown, roaring Deep ? Can I imbrace
Fire, feed on Poyfbns, drink down Tortures, like Water ? Can 1 make thofe
hateful Shapes, at which, when they appear, the ftouteft men grow (tiff with
horrour,and feel their hair to ftand on end upon their heads ? Can I make thefe
ghaftly, difmal things my Play-fellows ?
If you can do ail this, then go, fin freely. But if thefe be Terrours above
Man, to bear : take heed, and ftart at a Luft, more than you would at a Ghoft,
for thefe are but weak Types of thofe Tormenting Truths, which Sinners muft
try below. For, as God makes Heaven ; fb the Devil is the Hell, into him do
all polluted Souls defcend j they dwell, not only with, but in Him.
Obj* Why mould any doubt, whether there be a Devil. But alafs! who be-
lieves him to be any thing befides a Scar-crow ; except Children, or weak and
foperftitious Spirits f
Anfw. Yet, you that thus reafbn, ask thofe Principles, that govern you :
Do not. Senfe and Reafon (hew, that all things have their Roots, out of which
they rife? Are there not fuch things, as Follies 3Fi It hs,znd Furies fpread through
the World ? Are they not, if not the AH, yet the Greatest part of the woiti ?
Can thefe be,and no Spring bevin whkh they zxtUnited, and at their Height ?
ThisSpringis this Spirit, which we call the Devil. This is thatuntam'd Sea,o£
which Job fpeaks.Job.7.1 i.Am la Sea, or Whale, that thou tktts breakefi me I
What pity then is it to fee Millions of men go with merry dalliance down
the ft-reams of flefhly delights ; and at the fame time to fee that Cloudy Sea of
Horrours,into which they are within a few moments delivered by thefe ftreams ?
If every thing make haft to ks own Principle, and Element ; Fire to the up-
per Circle ; Earth to its Center below : If it be Natural for every Plant to
bring forth its own Seed: then fure, it cannot be, but that each guilty Soul
mould fink downward to the Element of Woe, and Horro'urs, the Center of
Darknefs : then fure, every Sin muft at laft bring forth a Devil.
You that love your tufts, more than your God, learn from your Bodies, the
ftate determin'd upon your Souls. Your Bodies are Duft, and toDuft they muft
return. Your defiled ^Spirits are of their Father the Devil, and to him they
muft again go, when they leave this World. This is the firft consideration to
preferve us from Sin : The Nature of the Devil,
z. The Nature of Sin. We read no where of Mary Magdalen, that flra
' was Poffe\sd according to the common acceptation of that word. We read,
that fhe was a Sinner, eminently, absolutely, without reftrainr, as if ftc, who 13
(aid
[i6]
bid to have been art Hoflefs, had been an Inne to all Sins. Yet (he is thds de-
fcrib'd : Mark. 1 6. 9. Mary Magdalen, out of whom he had cafi Seven Devils,
All Sins arerankt under Seven Heads. Thefe are the Seven Powers of Evil,
in the Devil ; which are, as fo many Devils there. Thefe are the Unclean
Spirits 1 which go forth from the Mouth of the Dragon into the breafts of all
the Sons and Daughters of Adam. Fly then from a Sin ;for 'tis a Devil.Fly
from the fweeteft Temptations. They may look like Angels : but they are
the Devil's Angels, the moft immediate Emanations or Images from that foul
Principle.
j§!g. But you will fay -JVhatis Sin? How jhall I know />?That I may fly from it*
Anf. You may know it by the Image, it bears. Whatever you meet with
like a Devil any where, that's a Sin. Wherever you fee the Cloven Foot of
Divifion, or the Horned head of Darknefs 5 fly, and cry : an Apparition from
Hell.
Take then Two Rules, which meafure out every Sin.
Rule 1. Every choice of an AH or Object, that draws you down, out of the
Light of God ; is Sin. In the Light of God, we worfhip and love the Supream
Beauty ; we poflefs the moft perre&, and pureft Pleafures \ we grow up into
the Divine Image, which continually appears te us \ we have all our Faculties
fill'd, enlarg'd to a Freedom, an Infinitenefs. When we leave this Light, we
fall down before Idols, empty Shows of Beauty ; fo we become Idolaters, and
Adulterers ; we mingle our (elves with mixt Pleafures, Dark Delights ; fo we
pollute our felves : we are transform d into every bafe, inferiour Image, with
which we converfe: Our Souls are imprifond in low, and narrow Objects,
where they beat themfelves againft the walls of their Prifon into perpetual
vexations.
Such are the Loves, Lufls, Ambitions, Entertainments of this World. Tht
Love of the World is Enmity with the Father : Ja. 4. 4. He that cafts his eye
down upon the Earth, muft neceflarily take it off from Heaven. He that fets
his Face, as if he would go into the Embraces of Vanity j muft have his back
upon the Eternal Glory.
Rule 2. The Divided enjoyment of any particular Image apart from the
Image of God ; is Sin. God is one. The Image of God is that, in which all
things are United. He that takes any Piece out of this Image, he breaks the
Unity, he makes a Wound, to let in Death, and Ruine.
This makes FlefMy Lufts,Sins. Man and woman are each to other,the Image
of God, which is One. When therefore they reft not in the bofbm of One A-
vothcr, they commit the Sin of the Devil, in zType.
St. Ju'de makes the Luftful Sin of Sodom an exemplar Copy of the Sin of
Angels : Jude 6. 7. The Angels kept not their firftftate, but left their own habi-
tation, &c. Even as Sodom and Gomorrah, in like manner, giving themfelves
over
- .
[l73
over to Fornication, and going after ft range ( divers , VA&.S Flejh, &c. The
Sin of Devils was a Spiritual Whoredom, in which f hey diflblv'd the Unity of
the Divine Image, and fell into a Diverjity of divided Images, as into a deep
Pit.
Both are join'd together in Solomon. At once he multiplied Wives, and Idols.
A Converfe with the Creatures in Diverfe Princ iples and Images is, as the Fa-
miliarity of a Man with many Women. Flefhly Luft is the proper Image, and
Fruitfulnefs of the Devil, by which he brings forth himfelf into this ViGble
World moft Naturally, and therefore mod Potently, moil "Plentifully.
Obj. But you will fay ; may we not enjoy the delights of the Creature,
which is an Infer iour Image ?
Anf. Tes, as a Man may have a Conversion with many Women, fo that
he break not the Marriage-Union. Thy Fountain muft be thine own. All de-
lights abroad mud: be, as Stre ams of this Fountain, not divided Springs. All
other Images muft be onely Reflections of this One, & concentred 'in it.
Pleafe thy (elf to the full with every Content. Only let it be no Cloud to
cut off: but a Chriftal to take in the Divine Glory, that this may mine, and
flame in them.
Ufe 2. Confolation. Wretched Man .' What wilt thou do ? Hell is fown
in thy Nature. This is the Paradife, which is planted in thee ; all manner of
loathfbm, bitter, venemous deadly Plants. The Sap of thefe is the Life of thy
Spirit : the Fruit of thefe the Food of thy Life. What fliall deliver thee ?
Shall Time ? No; As Nature puts forth it (elf in thee, fb thefe Trees of baleful
Woe grow up. What fhall reskue thee from them ? Shall Death ? No: When
thouputteft oft this Natural Image,thou muft then be transformed into thefe
Invifible Plants, to be everlaftingly inclos'd in tl em, to have one Root, one
Stock, one Sap, one Fruit for ever with them, that is, with Devils.
Is there then no Help ? There is. behold, God defcends to be thy Saviour.
He comes by a Two-fold Step, an J brings Salvation into thy Bofbm.
I. Step. God comes into our Nature, as the Root or. each fingle Perfbn.
Here he becomes our Jefm, making h'mfelf a New Seed^ Out of this Seed he
brings forth a New Image of Divinity, by which he breaks thorow the Image
of the Devil, and Nature, brings forth Man out of them, brings them into
fubjeclion to this growing Beauty. As the Fuel is diflolv'd into Smcak, and
the Smoak again breaks up into Flame : So the Image of the Vtvd rifeth up
out of the Image of Nature, making that toDuft, as it rifeth : The Image of
God again, fprouts forth in the midft of the Devils Imtrre, Firft fpoiling, then
Triumphing over, and in both.
%. Step. God thorow Nature, as the Root, grows up 'rxoflngle Terfcns, as
the Branches. Then, as the {hades of Night fiie away before the Afcending
Day j fb, as this Divine Seed our Jefus fends forth itfelf in an Image of Beauty
D thorow
[i8]
thorow our Souls ; the Image of Darknefs and Death finks down into its own
Place, and Principle.
Love this Jefus then. You will love Him, when He (hall do this. And He
that _/W/ do it, will do it. He is the Root and Branch. He is a Root, which holds
every other Root of Pollution and Perplexity,^. He will grow up thorow
them the Lafi of All.He is the Brancb,that is imprifon'd in every other Branch
of Death,and Hell,wh'ch will at laftfpread fopth itfelf over All; if thou wait
for it. As the Head of the Devil is Enmity and Defpair : Co the Lord Jefus is
an Eternal Root of Hope, and Love.
i. State,That to which the Change is made in cur Converfion.Thls is Three-fold.
i. The Inward State in Nature. z. The Spiritual State, in Chrift.
3. The Divine State, in God.
1. The Inward State, in Nature. The Change is for the moft part, at firft,
a Converfion,or Introverfion into this State.This needs a Three-fold Explication.
1 . Explication. The Inward State, m Nature as it is in itfelf. Man is natu-
rally the Oft-fpring of God, AH. 17. 28. We are all his Off-faring. God hath
an Inward Glcry, and Outward Cloathing. The Scripture (peaks of both thefe,
Hebr. 1. It faith of One, v. 8. Thy Throne, O God, is forever, and ever. It
faith of the Other, v. 1 o. Thou haft laid the Foundations of the Earth : the
Heave?is are the Work cf thine hands, v. 1 x.Thoufoldefi them up, as a Garment,
and they are changed. God over-fpread his Outward Cloathing with his Inward
Glory, he poffedeth both his Perfoni and his Vefture in One Fountain of Life.
So both become to him One Life and Beauty.
Man is in Nature the Oft-Spring, and Refemblance of God. So Man al(6
in his Natural State is compo(ed of a Twofold Image, the one Inward, the
other Outward ; the one the Image of God in Man, the other of the Creature.
While man ftood in Innocency, he abode in the Inward Image, as his Center :
in that he Comprehended, and Commanded the Image of the Creature. The
Image of God 'was Eden, the Fountain of pleafures within, from thence a Ri-
ver went forth watering the Image of the Creature, and making that a Para-
tlife. All things were Trees in this Paradife, good for food, and plea fant to the
Eye : Trees of perpetual Tout h,Beauty,P leaf ure to Man,Man was (eared in this
Inward Image, as on hisThrone, from which he commanded, and changed all
the Creatures into divers Shapes of Delight, atpleafure. This is the Ftrfi Ex-
plication.
2. Explication: The Departure of Man cut of this Inward State. When
Man fell, he went forth from his Inwar d Glory, into the Outwardlmage, this
is fignified, Gen.^.by the Woman yielding her felf over to the Will of the Ser-
pent : and the Man giving himfelf up to the Will of the Woman. So it was
true of Man, what is (aid of the Devils, Jude 6. He left his Firft Eft ate, and
his Proper Habitation. Now he lived wholly in the Out-forms of things which
he
[i9J
he broke off from the Inward Image> and Co made them all an Image of Vani-
ty, Darknefs, and Death ; keeping the Image of God imprifoned in this Out-
ward Image, which differed it not to put forth itfelf, or appear.
St. Paul exprefleth this Departure, as the Root of all Sin, Rom. i . 1 8. All
wickednefs is there fum'd up in this : Detaining the Truth of God in Unrighte-
oufnefs. That is, keeping down the Image of God, and True Glory, in a cor-
rupt, and falfe Image.
g. Explication. The return of Man into this Image, Man hunting, and hun-
ted thorow the exteriour face of things, finds neither his defired Prey, nor
Reft. Poor Man ! oppreiTed with cares and iorrows, he (inks down by a fad
Retirement to the bottom of his own Spirit. There he happily falls into the
bofom of the Divine Image, which lay buried under the Ruines of his Soul.
Here he catcheth fbme Ghmpfes of Immortal beauty, fome Tarts of a high
delight, (bme fenfe of a true Reft. Now he loaths the Empty, Tedious, Tor-
menting Follies of this Outer World.
David experimented this in himfelf, Pfal. 16*. 7. My Reins infiruB me in
the Night-feafon. When a Night of nature, or melancholy takes away thefefen-
fual forms of things from us, or makes them a Torture to us : then this Hidden
Image from the retired Principles of Nature, from the fecret of our fouls,puts
up itfelf before us, draws us down into itfelf, makes its own Impreflions upon
us ; Impreflions which have another manner of Light, Strength, Sweetnefs in
them.
Now the Soul cries out in the language of Cain,to a fweeter purpofe : How
have I been a Fugitive, and a Vagabond upon the Earth, while I have been dri-
ven out from thy Face, and Prefence, a£$ thou beautiful Image of things I Come,
lock me up in thine Embracest that I may never go forth more into that Outward
Court of things, which is troden down by the Feet of Lufis, and Confufions. Or
if Imuftgoforth again , O that I might carry thee forthwith me, as my Brother,
that fuckt the breafis of my Mothsr-Nature. I would kifs thee, and I jliculd not
be dejpifed. 1 would enjoy perpetual pleasures in thee ', and no flame, butfirength,
and glory jhould refi upon me.
This is the Firft Ghange into the Inward State, in Nature.
2. The Spiritual State, in Chrifi. The Change to this State we are to con-
fider in Three Parts.
1. The Preparation in Man. 2. The Spiritual State. 3. The P affage of
Man into it.
1 . Part. The Preparation in Man to this Spiritual State. Man purfued by
Griefs from without, retired into the Inward Image, the Recefs of Nature, as
David into his Cave, meeteth with a frelh, unexpected view of Beauties here.
Now he is refrefh't, now he comes to himfelf. Now he begins to raife himfelf,
and fay, as Samuel did, when the eldeft Son of JeJJe was prefented to him :
D 2 Behold
V
Behold the Annointed of God is before me. Surely this is no other,than the Gate
of Heaven.
But after a little Tryal, Man find? this to be,buta Natural Image of God, an
Earthly Paradife only, which (b foon as it puts forth is ready fo foon to disappear
again. He finds it too weak to raife itfelf clearly from the bottom of tho(e Wa-
ters of Vanity ,Sin and Trouble, which have over-flown, and over-whelm'd it.
He perceives it too flight to (atisfie him.'Tis an Intimation of true joys, rather
than the Joys themfelves. 'Tis a fair Invitation, no full Entertainment.
Mans joys and hopes here prove to him like the Seed fbwn in Rocky Ground;
which fprings up fuddenly, but fuddenly withers, when once the Sun, the
Tempting Glories, or Scorching Furies of this World beat upon it.
Now the Soul is, as Mary Magdalen at the Grave of her Saviour; She looks
into her Heart for this Image but finds that gone, and her heart, as an empty
Grave. Then fhe cries 5 O my God; who hath taken t he fe Comforts away} I
thought, that thefe (Iwuld have delivered me, and dwelt for ever with me. But
wipe away thy Tears, diftrefled Soul. As Jefiis carryed away his Natural
body from Mary, to bring it again a Spiritual body : So thy God hath with-
drawn this Natural Image of divine joyes in thy Spirit : but he will reftore,
and bring it into thy foul again a Spiritual Image.
St. Paul gives thee this Confolation, Rom. 8. 3,4. What the Law could not
do, being 7veak thorow the flejli. 6cc. 'That the Righteoufnefs of the Law might
be fulfill' din us,who walk not after theflefh, but after the Spirit. The weaknefs
of Natures Inward Image prepares the Spirit of Man for the Spiritual State of
things.
a. Part : The Spiritual State itfelf. The Prophet reprefents this in a Promife.
Joel 2. 1 8. I will pcur forth my Spirit upon all Flejh. Three things are here to.
be explained.
1. The Spirit. 2. Flefli. 3. Effufion, or Pouring forth of Spirit upon Flejh.
1. The Spirit is the Unity of things: Ephefi 4. 3. The Unity of the Spirit.
Unity is appropriated to the Spirit. This Spirit is the mod High God. For he
is the Firft, Supream, only Unity : Gal. 3. 10. God is One. God, eminently,
and exchifively, is One. This Spirit, the Unity is the Fountain, and Life of
Things. All forts of Life, all Beauty every where are Images of this Self
comprehending, A l-comprehendin^ Unity. This is the Spirit.
2, Flejh. Fleflj, and Spirit differ, us Unity, and Divifion ; or which is the
fame, as Life, and Death : Rom. 8. 6. To be Carnally -minded is Death : to be
Si):ntually-mindcd is Life, and Peace. Life is the Unity of Things,in which they
Contain themfelves. Death is the Divifion of Things from themfelves.
Flejh is all Divided Forms of tilings in the Creature according,, to the lan-
guage of the Scripture. The Scripture in this fenfe reckons Angels, and Souls
of: Men, as Flejldy tlr.ngs. Though Angels are the mofl United Things, the
r
[21]
Firfl Unities, or Springs in the Creature ; and fb Spirits. Yet they compared
with God are Compounded, and Divided Things, and {bflefhly.
St. Ptf^r thus films up under the name of Flejh, all things, that have a
Principle of Divijion in them, by which they are cut off from their own Beamy
or i&/#g 5 by which they fade, and fall away. This is Flejh.
3. The Effufion, or Touring forth of the Spirit upon Flejh. This fignifies
Three things.
1. The Spirit nakedly fufiaining the Creature, as its Immediate Root, and
Principle. So the Spirit is a Spring pouring itfelf forth into Flefh^s it's Channel
%. The Spirit filling the Flejhlyform with its Waters, with its clear and frefh
Streams, the workings of its own Life,
3. The Spirit planting its own Image upon each Created Image ; clothing and
overflowing it with its own Appearances.
Thus St. Faul expreffeth the Effufions, the Overflowings of the Spirit, Rom.
8. 6. Tb be Spiritually-minded is Life, and Peace. To be Spiritually- minded is
to fee Things, as they are in their Spiritual State. In this State all things have
a Twofold Reprefentation.
1. Reprefen. Life, true Life, without sny mixture of Death. Every Sight
here is Life. For all things are feen } as growing up out of this Life-Principle,
the Spirit , and Themfehes, as Towers of this Life difplaying thcmfelves, and
working in themfelves.
2,. Reprefen. Peace. This is the Efficacy of that Lsle, m the Harmony o£ an
Inward Sweetnefs, an Outward Beauty.
Thus this Spiritual State brings forth to Light again in itfelf, the Inward
Image of God, in Nature, For it fhews all Fltjbly Forms, being yet Flefl)ly,and
yet Harmonious Images of the Supream Unity, or Beauty. But it brings forth
this Natural Image with this Twofold Advantage. 1 . It formerly grew upon
a Natural Principle, and fb was fubjecl: to Decay. Now it is rooted in this Im-
mortal Spirit, and to becomes Immortal. 1. It was in Nature an Image only
Now it is an Image, and a Glafs. It doth not only Reprefent the Glories of the
Spirit by an empty Show : but it fets them before you zs-Prefent in their pro-
per (ubftances, and fb fhining thorow it.
Thus we have gone thorow the SecondP art \x\ this Headend feen the Spiri-
tual State in itfelf.
3. Part : Tloe PajJ'ageof Man into this Spiritual State. When the Soul is
taught by her Experience, and her God ; that the Secret Delights of the Na-
tural Image are for a Repafi only, not a Repofe , that in the ft'rengrh of thefe -7
as EliaFs food, brought by Angels, fhe is to travel thorow a vVildernefs, the
Ruines of Nature, with all its Principles, and Images • rill fhe comes to the
Mount of God : Then fhe takes up a refblurion, to flay no longer in this Field
of Swine with .the Swine, but to make Hg'ft to her Fathers rL;i:lc/,vvhcre every
Servant hath Bread enough; each Flejldy Form isfill'd with a Substantial Glory.
When God hath fecretly inftru£ted the Soul thus to refblve, he as a tender-
hearted Father meets her in the beginning of thefe refblutions, falls upon her
neck, and kiiTeth her. God (hews himfelf in the Soul, gives her fweet Tefti-
monies of his Love, carries her further off from the Outward Image, carries
her thorow the mod retired Principles of Nature beyond, and above them, into
this Spiritual Principle, and State, which is the Spirit of Chrift; where God
and the Creature are United ; where the Spirit is,as Water ; the Fle[h as a flou-
rifhing Earth Handing in that Water, and out of it j being continually /^con-
tinually made Fruitful, and Beautifully it.
As Jacob at the fight of the Waggons, which came from Jofeph ; (b this Soul
now revives, fhe begins to be her felfand to liveagain,as after along Trance,
or Death. She looks about, and fees her felf at home, (he perceives her (elfin
that Spirit ; in which fhe came forth from God ; in which fhe fees the Face of
God again ; by which (he is affured to be carryed on to the full and eternal
enpyment of her God, and Father.
Nov/, faith the Soul y I have enough ; / have not only feen the Face of my
Cod ; but He hath made me to fee His Seeds alfo ; the Face of each Objecl,asthe
Face of an Angel of God. Now let me die ; that I entirely in my Body, and "whole
Soul may be c alPd horn e f rem my Banifiment into this remote part of Things,the
Out-fde of Nature. Now let me die in Peace, with this Spiritual Image in my
Embraces, this Senfe of Joys, and Glories in my Heart. Let me ever abide here,
Omy God .' never to go firth more from this Inner Chamber of the Great King
into theTumultucus fireet of my Jcnfes, cr fenfual Reafcn. O that this Spiritual
State fo full of raviflnng Sights, which like the Sheet full of all living Creatures
before Peter, is now let down cut of Heaven into my Soul ; O '. that it might
never be drawn up again ; until it take me alfo up with it into Heaven.
I have finifht the Second State of our Change at our Ccnverfion : The Spiri-
tual State3 in Chrifl, I pais to the Third,
3. The Divine State of things, in God. As Chrifl is the way to God. So the
Divine State is the Spiritual State made V erf eel, The Soul having been a while
taught in the Bofbm of Chrift, begins to grow up to a fuller fenfe of God, in
a more naked, abflrafled, abfolute, and comprehenfive manner. Now fhe begins
to put offzW, that ever [he put on, that God may be her only Clothing. She be-
gins to think it not enough to live and walk in the Spirit of God; except fhe
be One Spirit with Chrift, and God. She perceives fbme dark glimpfe of that,
which is meant, 1 Cor. 13. 12. To Know, as we are Known \ that is,in patrid,
at home in God, Ccmprehenfively, by being Comprehended in God, and fo
Comprehending him again.
The Soul in the glimmering Light of this State brought forth in her FlelL,
as a fmall Candle in a dark Lanthorn,or faint twinklings of a Star in a Cloud 3
the
fn3
the Soul rudely defcries a difference between making the Creature the Glafs$
thorow which we fee Go d, and having the Godhead for the Glafs, placing
irlelf next our Eye, and difcovering all the Creatures in it felf ^ this the Soul
climbs up towards, this makes her long for Heaven, that (he may enjoy this
Beatifical Vifion clearly, uncasd of Flejh.
The imperfecleft Beginnings, and rudeft Hints of this State in the Soul are
to the other State ;as Honey, and Wine, to Milk. They melt the Spirit of Man
toa Tranfcendent Sweetnefs, and heighten it to a Triumphant Strength. As
JefusChrifi faith of God out of the Rfalmift, Pfal. 8x. i6.He faith cf thofe
to whom the word of God came : / have [aid : Te are Gods. Joh. i o. £ y..
So lakh the Soul to all things, as ihe looks upon them in this Divine State. Te
are God-like Appearances, rifing up out of God, and abiding in him.
Saul cries, I Sam, x8. i 3. I fee Gods afcending up out of the Earth. But
this Soul in this Divine Principle fees God Himfelt with the whole Troop of
the Sons of God, God-like Forms afcending out of every Point of the Earth,
and the loweft. parts of things.
Ufe. Conviction. Confider with thy felf after this manner, Am I Changed ?-
If I be not, I ftand in the Circle of Vanity, Darknefs, and Woe. I am gone
forth from my Center, outward, into a Wafle Wildernefs, whither no clear
Line of Light, or Life ftretcheth itfelf; where are no Sparks of peace, or
joy, which are not fcattered into wild Dift rations, torn in pieces and devou-
red by Confufion.
Am I fill wandering in this World? I am already upon the very Brink, and
Precipice of Things. Whither do I wander ? Whither fhall I fall, when I
die? Is there yet any thing beyond this World, farther from God/and Good-
nefs, befides the Place of Devils.
There are Four Difcoveries of a Chang'd, or Unchanged State.
1. Difcovery. Have Ifeen a Refurretlion in my felf. Our Convey fion is made
the fame thing with the Refur-rettion of our Saviour, Colofs. 3. 1. If ye be
rifen with Chrift. When Jems ro/e agam, He returned to that Glory, which-
He had with God, before he was in Flefli. His Refurreclion was a Return not
to that Life, which he had in the World ; this was part of his Death : but to
that Life, which he had before This among Earthly Men. So when we Turn-
to God, we Return truly to our felves. We perceive our Selves now to be our
Selves, and all below this, to have been a Shadow of us, or a Difguife uvon us„_
The Converfion of Man is calPd an Awakening,lLp\ie{. y. 14. Awake thou,
that Jleepefi : ftand up from the Dead. My God is a Light, in which all Things
are feen ever, as they were from the Beginning. My Jefus is a Life, in which
all things are the fame Yeflerday, before the World, as they fhall be to Mor-
row, and for ever. My Soul ! Art thou awakened into the Light, the Life of
tky God, thy Jefus? If thou art, what feelt thou ? Thou feed thy truc5 and
fubftantial
Cm]
fuhflantial Being, thy proper Perfon appearing ; thou feefl all things In their
firfi Principle, in their right (late ; thou feed every Inferiour Perfon, which thou
hull been cloth' d with, and each Lower State of Things, in which thou haft
' acted any Part, as Dreams of a deeping Man in the Night, out of which he
awakens the f awe, that he was, when rirft he lay down, and they vanifh, as
Airy Images.
The Go/pel declares the Myfisry, that was hid in God from the beginning of
that My fiery lies hid.
z. Difcovety. Can I tell the Difference between Flejl), and Spirit} A Con-
verted, and a Regenerate Condition are thus diftinguifht by Walking in Fleflo,
or Spirit, Rom. 8. 4. The Eye guides the Feet. How can I walk after One, and
not the Other, if I know not, how One differs from the Other. The Light (hi-
ned in Darknefs, but the Darknefs comprehended it not. The Flefl) is the Darknefs,
which understands neither the Spirit, nor itfelfiThe Spirit is the Light,in which
both are. underftood, and dilcern'd.
Say thus to thy Heart: My Heart I Canft thou tell a way to poftefs all Things
in one point, in a Unity of Life ? Haft thou lookt on all Things at once, and
ken them in a Harmony of Beauty ? Haft thou taken in the Tunes and Mo-
tions of all Things Created and Uncreated in a Concent of Pleafures? Didft
thou ever yet defcry a glorious Eternity in each winged Moment of Time ; a
Bright bifinitt::us in the narrow points of every dark Object ? Then thou
knoweft what the Spirit means, that Spire-top of Things, whither all alcend
harmonioufly, where they meet, and (it together reccllecled, and concentred in
an Unhthom'd Depth ot Glorious Life. From hence thou looked down, and
Left ail Fief), as a heap of Single Dufts ; Dark, though falling from the midft
of a bright Flame ; Divided, though laid together.
He that knows no Spirit, but that which breaths thorow Flefh, and feeds
on the Air. He that underftands the higheft Spirit, but as a Flefhly Fancy
exalted ;is yet FLO), condemn'd like Nebucchadnez.z.ar to graze on the fading
Field of Fie fh, till he know, this Flefi) to be that Darknefs, which covers ail
Truth ; and the moft high Spin', to be the only Light, which difcovers all
things, and itfeir.
3. Dfco-jcry. HuZ'c Ifien a Nigh upen this World! One Day pattern not
awav for another to fucceed, except a Night ome between. My foul is not
yet born again out of the Light of this World into the Day of Chrift, if fhe
lath not £rone thorow a Nsgbt, a Night ot Eternal Darknefs upon all Earthly
Contents. Thou can ft not look down upon Flefhly Things with a Delight,
from the Turcneot Chrift ; except thou haft lookt upon them, as a Profpect
of 1: n ur j from the Xlrofs of Chrift. jefc*
J efus Chrifi threatens Jezabel, and her Companion?, to throw her into a
Be J, and great Tribulation: Revel, i. n. He never comes into the Bed of Eter-
nal Repo/e with J efus Chrifi,zs his Spoufe ', that hath not been in a isW of afflict-
ions, and Flames, with his Je&abel the F/f/k.
4. Difcovery. Have I taped the Sweetnefs of a Life within, in my own
Sprit ? Haft thou not made a Retreat into thine own Depths ? Haft thou not
feen the Beauties, that fhine in this Glafs ? Then art thou far from the Depths
of the Divine Spirit, and the Glories that difclofe themfelves in that Glafs.'
Solomon tells us, Prov. 20. 27. That the Sprit of Man is the Candle of the
Lord in his Bowels : if the Sprit of Man within be but a Candle ; what
then is this Senfual State without ? Neither Life, nor Death ; nor Light, nor
Darknefs : but Shadows of Life, and Death between both. But who can think
he hath receiv'd the Beams of the Sun, when yet he hath not feen a Candles
Light ?
We read of a Strumpet, Prov. 7. 1 1, n. That her Feet abide not in the
hcufe j but foe loves to be abroad. While the Feet, the Affections of our Souls
are ever gadding and our eyes gazing in the broad ways of Senje ', while they
love not to dwell in the Habitation of their own Spirits : they make themfelves
Strumpets to every unclean Spirit.
I have ended the Firfi Had of this Doctrine, the Converficn, or Change it
felf. I am now to pafsto the Second, the Cir cum fiance sot this Change.
2. Tart: The Circim fiances of the Change. Thefe are Two.
1 . Cir cum fiance : A Univerfal Motion in all the Paffions.
2. Circumfiance: A General Alteration in Practice.
1 . C rcumftance : A Univerfal Motion in all the Paffions. Thefe are moved
at the time of our Converfion, for the moft part, in this Threefold Order.
I. Order. 2. Order. 3. Order.
1. Grief. 1. Hope. I. Love.
2. Shame. 2. Deflre. 2. Hatred*
5. Fear. 3. Rage.
1 . Order of Paffions in our Change.
1. Paffion : Grief. John 12. 32, 33. And I, if I be lifted up, will draw
up all men after me. This he fpake,J?gnifying, by what Death hejhculd die. The
Explication of the Exaltation, the lifting up, the drawing up, is Death. The
Lord Jifus was lifted up to Glory by Death. He draws up all men to himlelf,
and Immortality, by Death. Grief is the Souls Death. God by this for the moft
part begins to draw us up, out of Sin, and Flelh to himielf, and eternal joys.
Grief naturally is the Senje of feme Great, and Prefent Evil op fr effing the
Soul. Grief Spiritually is theSenfe of fbme Great, and Prefent Evil opprejfing
the Soul, and prejfing it thorow itfelf into the lap of the Godhead.
Pfal. 119. <S j. David communicates his Experience : Before I was of
E flitted.
[26]
fficled, I went afiray : but now I keep thy Commandment!. The word ajfflicJed
fignifies to be brought low, or down. When the Soul gone forth into the midft
of the Creatures is arrived at the utmoft point of one Contrary, then it be-
gins to return towards the other : as the Sun firft turns itfelf towards us again
at Midnight. The utmoft Point of a worldly life in Sin, and Vanity, is Grief,
or Torment taking away all our Reft. The Soul hurried hither by the Tor-
rent of herlufts, here begins to look, and move towards God. So the Grave
of our joys, our Grie/' becomes a Womb bringing us forth to a Spiritual life,
Pfiil. 40. 1. David (peaks of God, and himfelf : He hath drawn me up out
of the Horrible Pit, ami Dirty Clay. This world hath a Root of Darknefs,
which bears for a Flower the Images of Light. When the Spirit of Man lives
upon, and makes itfelf One with thele Imaginary Pleafures , they quickly fade:
So both together fink down into their Root, where they are (wallowed up in
a melancholy darknefs. Here the Vanities, which before were Light, now
crow heavy, weighing down the Soul. Here all her former Contents meet
her again, as Parts, and Powers of this Darknefs. That, which was before
beautiful Clay, foft Clay, eafie to any Impreftion of Dcfire, is now fi iff, and
dirty Clay, holding the feet of the Soul fall in the bottom of this Horrible Pit.
Now God takes hold of us thus low, thus loft, and draws us upward. So
our Change begins in Grief
1. Paffion : Shame. Ef 6. 11, n, 1 j. Suame arifeth from a Mixt fenfe
of Light, and Darknefs; Good, and Evil \ Beauty, and Deformity. It is a
mixt Pajfwn of Grief, Anger, Fear. As when the Light, and Day firft fink
into Night, and Darknefs in the Evening ; or rirft afcend out of thefe in the
Morning, the Sky looks red: So the Soul blufheth in the midft of her Sins,
and is ajhamed , when God firft dawnes upon her, and begins to draw near to
her.
Ezek. 43. 10. Son of man, flew them the Houfe that they may be a foamed
of all their Iniquities, and let them meafure the Pattern. Shame is a Reflection of
I, and. hateful Deformities, made upon our Spirits by the Light of Beauty, Gocd-
nejs, God finning forth upon them. Shame is the Divine Glory glowing thorow
our Darknefs, and Filth ; before yet it is broken forth into a clear Flame to
Scatter, and confume them.
God faith to Jefus Chrift, of man : Son, go and pew thyfelfto him, as the
Image, in which he was made, in which he fhculd have lived. So let him be a-
(hamedpf that dark, narrow, vile3 brutifl) Image, in which he walks. Let him
take meafure by Thee, as his Original and Pattern.
3. Paffion: Fear. As Gr/^/ awakens Shame, fb Shame rowfeth Fear out of
its Den. Pfal 119. 110. David cries out : My FlcJJ) trembleth becattfe of
Thee : I am afraid of thy Judgments. Fear is the Commotion of the Soul, upon
thejafe of fome approaching Evil As the Sea trembles before a Storm : So at
the
the fign of God's breaking forth, upon the kSoul, the flefhly part trembies;aftd
(hakes before its fall.
The Man himtelf is afraid of the Judgments of God ; the ways of God
with the Creature. The Devils at the Prelence of Chrift feared two Things :
i. A Banifhment from off the Face of the Earth, 2. A Confinement to the
Lower-moft parts of the Earth. Such now is the Fear of a Man,leff he inould
be caird off from his Carnal Contents, and caft down into the Straitnefs, and
Horrour of his Carnal Principles.
He diteourteth with himtelf thus : Mufi not I, who have lived in FlejJj,now
be fefarated from all the delights ofFlefli>andbefhut up intheDarknefs of it? Mufi
I not abide there, till I have pafsd thorow the Fire, and endured the Consumption
of all that which is Corruptible in me ? The longer I live in the Flefh, will not
the Fire be the ftronger ?
Thus Fear becomes a Spur in the fide of the Spirit to increate her (peed out
of the World, to God. This is the Firft Order ofPaJJlons : Grief Shame,, Fear,
2. Order of Vaffions.
i. Taffion : Hope. Lament. 3. 11,11. This I call to mind, therefore have
I hope : It is the mercies of the Lord, that we are not conjumed. Hope is the
Springing of the Soul towards good, or God, fir ft dawning upon it, and difpenfing
Himfelf to it. Jeremy, was all before wrapt up in Sorrows, De (pairs, Death:
Now one fingle Beam of Hope, and that a final 1 one, glimmers in his Soul : It
is the mercies of the Lord, that we are not consumed. Yet this lights him into
frefli Fields of Contemplations, and Confolations in God.
There is Mercy with thee, that thou mayfl be feared : faith the Scripture to
God. When Fear affrights the fainting Soul from God : Hope invites it to en-
tertain that Fear. Fear faith : The Prefence of God will take away thy Natural
Strength, and Joy. Hope anfwers: I foall find a better Strength, and Joy in God.
Fear goes on : The Glory of God will be3 as a Fire in thee. Hope replies : This
Fire will be a Glory to me. Fear ftill urgeth : Canfi thou ly down with Fverhfi-
ing Burnings ? Hope concludes : I (hall have everlaftmg Arms beneath me. So
the Soul caffs her felf into thete Arms to be carried, whitherfbever they will
bear her.
2. Taffion : Defire. 2 Sam. 7. 27. David thus conveys his Defires to God :
Becaufe thou O Lord, haft revealed it to thy Servant concerning his Houfe : there-
fore hath he found in his heart to pray this prayer. Hope is the Conception of Blefc
tednefs. Defire is the Teeming, the Breeding, Bearing, and Growing big with
it, till it be brought forth. The Veftal Virgins firft kindled their Spark by a
Beam : then they from that Spark kept a continual Flame upon their Altar.
So the Revelation of God in Man is the Foundation of Hope : Hope the Foun-
tain of Defires, which grow into great Streams, and fb pour forth themtelves
into their Sea, into God again.
E 2 The
[28]
The Dc fires of a New Convert, when once they are kindled, increafe fud-
denly to a m'ghty Flame. For they are proportion J by Two things \ The
Goody at which heaim^: The Evil, from which he flies. Defies here are the
Attractions of the higheft Gojd,the moft high God : backed by the Impr el fions
of the greateft Evil?, Sin, Death, Devils. As ewe draws- • the Other drive. The
Soul lees God before her opening a World of new Hope?, and Delights; She
lees Lufts and Furies behind her, labouring to overtake her, and hold her back
from thofe frefh Glories, which are now in her eye. This makes her Defires
as fwift feet, as ftrong Wings to her.
Now the newly-converted Spirit begins to difcover her (elf bv continual
violent Breathings, and cries towards Heaven: How long Lerd ? Nowfhe
fpeaks in Davids tune, and tone Pfal. 84. 7,. My foul longeth,yea even faint etb
for the Courts of the Lord : my Heart, and my FleJJj cry out for the Living God.
Grones are now the conftant beatings of the Heart , Longings and Faintings
become the Language of all parts inward, and outward : Longings after
Fainting? for, the Life of God, the Living God.
3. Paffton: Rage. 1 Corin. 7. 11. The Corinthians had flept fecure in a
foui Sin. They now awakened by Sr. Paul, give thole TefHmonies of their
Change, which he reckons up in this place : What vehement Defire : yea, what
Zeatt yea}what Revenge? As a Flood foaming,ar.i roaring, when it isftrei^ht-
ned ; or (welling, and over-bearing all, when it is llopt in its Courfe : So are
Anger, or Rage, Defer es multiplied, and grow mg Mighty by Refinance.
There are Three, that refill the Soul m her Converfion : the FL\h,the World,
the Devil The Fkfli lufteth again f the Spirit : Gal. 5-. 1 7. The Inclination? of
the Flejl) crofs, and quench the Morions of the Spirit. The World infuferh a
povfbn of Defires and Delights into the Heart, which kill Heavenly Loves,
which infeSt the Heart with hatred, and enmity againft God and his Glory,
yames 4.4. The Friendflnp of the World is enmity with God. The Devil is
like aLycn, fee king whom he may devour. 1 Pet. 5. 8. He would draw down
our Souls into himielf out of the Arms' of our Saviour.
The Wor Id works upon us thorow the Flcjlj in our (elves. For this is the
Property, and the Birth of the World in us, John 8. x^. Ye are of the World :
2V, that is they that are Flefhly. The Devil prevaileth upon us by the Ji'crld.
This is the Body with which he cloaths himfeir, when he comes, he is Prince of
his II Irld. This world is his Power.
As God, Chrift, and a Saint are all united in the Spiritual part of a Chriftian :
So the Devil, the World, the Flejh are all in one, in the Natural part. Thefe
the Soul at her Converfeon now underftands to be, the Enemies of her Hope,
the Tyrants over her joy, the Rubs in the way of her Defires. She rifeth to a
brave heat of Rage, and height of Revenge againft thefe. Thus fhe vents
ker Rage, thus fhe t*kes Revenge. By taftning her own Flejh to the Cro£
ft
t^9l
ker Lord, She Crucifies Spoils, Triumphs over, them all. Gal. 6. 14. / Glory
faith Paul, in the Crofs of Chrifi, by which the fVerld is crucifitd to me, and I
t» the World.
Nothing; now is fb fwecr,nothing (b Glorious to this Soul, as the Crofs of her
jclus. By this ihe revengeth her feif upon her Spiritual Enemy, as they trea-
ted her Lord, her Life •* that is with Scorn, and Dtfpighr.
Firfi (Ire puts them to open Shame. She uncloathsthem of all their fair Ap-
pearances. In the face of Heaven, in the eye of her Sun, her God, fhe di£
plays them naked in their ugly monftrous Shapes • m their ioathfbm, and
hateful Uncleanneiies.
Then (lie nails them by a conftant force to their Pains, and Sufferance ; till
they languish to Death.
I have gone thorow the Second Order of TaJJions : Hope, Defre, Rage.
3 . Order of Paffons.
1 . Paffion : Lotft. Love is a Conjunction with, a Complacency in Goodnef,
God. Gal. 2, 20. I am, faith St. Paul, Crucified 7nth Chrifi, and now I live,
yet not I, but Chrifi hveth in me, &c. The Holy Soul having fh ugled thorow
the Streigbts of Grief, and Shame; tho:o\v the Crojs tides of Hope, and Fear; />
having wreftled with the Principles of Nature, the Principalities,and Powers
of this world ; Fkfhly Honours, and heights : now comes to tail the Freedom,
and Sweetnefs of life ; which is Lev*}- now (he knows what 'tis to Live in-
deed, to iive in the Embraces, and mutual Twinings of the Lord Jeiiis. Now
fhe hath no Life, but his Lew. now her Love hath no Objeff, but His Life.
By this time our Convert is grown up out of a Servile, to a Spoufe-like tem-
per: like her in the Canticles : She grows Sick of Love. Her Love to God
confumesher itrength, wafts her Life, difpoiTefleth her of her felf. Nothing
can be Strength* Life, Self to her, fave her Saviour only. She is fliong, only
when he is prefent . She is happy when he is pleafed.
A man in this State breaths nothing, but Aftection to God. He cries con-
tinually, as David doth ; Pfal. 1 8 . 1 . I love Thee. The word lignihes : / love
thee dearly, tenderly* inwardly :I twifi thy love upon my inward ef, and tender efi
bowels, O my ifefits.
2. Pajfion : Hatred. PfM. 1 59.21. I hate them* that hate thee with a perfeel
Hatred. Hatred is the Life of Contrariety, C a fling out from itfelf, yet Com pre-
htnding /wit felf, as in a Chain, Conquering to it lelf, its Contrary. God pro-
mifeth Chrifi thus much : Vfal. no. 1, Sit thou at my right hand, till I make
thine enemies thy Foctfiool. We hold our Footfiool near up, but under us. We
hold it do7vn, yet we hold up* and raife our (elves by it.
There is a Twofold Hatred.
1. Hatred before Love. 1. Hatred from Live.
Hatred before Love is weak, and imperfect, rel lid ling much, of felf 'love*
Darknefs, and Hell. Hatred
Cjo]
Hatred from Love is Perfect, it fprings trom the Heart of fweetnefs, it fub*
drd mates itfelf to it, it ends in it. The Lire of this Hatred is Love.
As the fbul at her firft Converfion is flrong in Love, Co is iTie fweet in her
Hatred. She hates perfectly like a God, not a Devil, every thing, which brings
not the Lovelinefs of her Saviour along with it, as a Pafs-port : She turns
away her face from it, fhe lets her feet upon it : not f jfifering it to rife up a-
gainft the Life of the Lord Jefus within her : forcing it toferve his Glory.
So much for the Third Order of Paftions, Love, Hatred. So much for the
Firft Ctrcumftance in our Converhon : The Univerfal Motion in cur Paftions.
2. Ctrcumftance : A General Alteration in Pratt ice. This Alteration is Twofold:
I. A Mamfeft with drawing from all Companies, and Contents, that draw
the Sail outward, or downward.
i. An eminent Delight in allPerfons, and Paths jhat draw the Spirit inward,
or upward.
D^vi^exprelTethboththefe in himfelf : Pfal. 16. My delight is in the Ex-
cellent of the Earth. As for them, that go after other Gods,l will not make men-
tion of their Name.
i. U:e : For Difcovery. Religion is no empty Name, but a Real Thing. Two
Things make a Reality in the Soul.
I. The Object. X. The Inward AffeBicns.
i . The ObjecJ. As the JVoman is to the Man his Image, his Glory in the
Image: So is the Soul to her Objett. It (he efpoufe her felf to the Lying Vani-
ties of this World, fhe makes her (elf one with them, both Vanity, and a Lye.
If fhe cleave to the Rock of Ages, the Rock of the Godhead, growing to
that, growing up out of that, (he becomes a Living Stone,* Rock of Eternity
in her felf.
This is the Firft Motion in Religion, the winding of the Soul about the ut-
moft point of the Creature, and turning in towards God again. This is the
Difcriminating, Dividing Temper \ between Religious and unregenerate Per-
fons ; the Touching of the Soul with God, as the Needle is touch't with the
Load-fbne ; when it may have various agitations,yet it feels the ImpreiTions or.
God in the midft of all : when it can never eftablim, or quiet itfelf in any poft-
ure,fave then cnly,\vhen it is pointed on God. A/; Soul hath [aid to the Lordjhou
art my Portion : Lamen. 3.
Pfal. 16. 8. I havefet the Lord always before me : He is at my Right hand: I
fhaH net be moved.God is our Aftiftant there, where he is our Object : at our Hand,
■ he be in our Eye. This is the Life and Eflence of Religion ; the exaltation
of God in our Spirits, as our Chief Objetf, to which, and by which we are di-
rected.
Examine thy felf, by this. If the world be all to thee, and God a Fancy :
then art thou like that world, a Fancy > and a Bubble. If God be all to thee,
and
and the world a Dream : then thou haft Strength, Life, and Subftance. For
thou art one with him, who is the Life, Strength,Subftance,Being of all things.
Is thy Heart, as a Hearth, on which Thorns only blaze ? Are the workings
of thy Spirit like thin, and fine Smoak, flight and vanifhing ? Can then there
be any Religion, where there is no Reality ? He is the Religious man who grafpes
Subftance \ who digs thorow all things, till he meets with a fure Foundation ;
who hath taken hold of fomething Solid, Satisfactory, Everlaft'ng at which
his Soul flops, on which (lie ftays her (elf. I hate them, faith David, that look to
lying Vanities : but my truft is m the Lord.
There is a Three-fold Sevfe of things, which makes a Rdigictts man Real :
i. Senfe, of this World's Jorrovjs. z. Senfe, of Divine Wrath. 3.
Senfe, of Divine Love.
1. Senfe, of this World's fcrrows. No man is in the Spirit of Chrift, who
hath not been at the Crofs, in the Grave of Chrift, and there feen the end of
all this world's Glories. Who beholds things in the Eternal Light ? He, that
hath flrftfeen this World in a Fire,out of which it falls into blacknefs of Dark-
nefs ? By the Crofs of Chrift, the World is crucified to me ; faith St. Rani. I come
to kindle a Fire in the World, faith our Saviour, and what will I, if it be already
Kindled.
, They that go down into the Deep, fee the Wonders of the Lord : faith the Pfal-
mift. Whoever is gone up to Heights of Grace, hath gone dov/n into the
Deep of theFirft Creation, and feen Wonders of Darkncfs there.
-fonah tells us of himfelt : jon.zy6.I went down to the bottom of the Mun-
tains, the bars of the Earth w^n about me for ever. Haft thou defcended with
thy Saviour to the Bottom of this Creation, haft thou feen about thee thofe
everlafting Bars of Darknefs, which bear up, and bound this Creation ? Then
fhew us the eftecl:, which Solomon mentions in Ecclefiaftes : A fad Counter ance
makes a good Heart. As Darknefs contracts the Eye, unites the Fancy, and
makes it ftrong : So a fad Faceot things makes the Spirit gather up itfelf Into
itfelf, live ferious, and Recollected.
2. Senfe, of Divine Wrath. We, faith St. Raul, knowing the Terr ours of the
Lord, pcrfuade men : 2 Cor. 5. 1 1, If we know God, we know h's Terr ours,
and what the Rower of his Wrath is ; can we not then perfiiade our felves to
be ferious? Have you feen the Treafuresof wrath laid up v/ith God for thofe
that harden their Hearts in Sloth, and Senfe, to an infenfiblenefs of Spiritual,
and Eternal things? Have you heard thofe feven-times-feven fold increafes of
Fury upon thofe, who go on in Vanity ,and yet fay, it fhall not be fb, it ihall
be well with them ? Cannot thefe things make you Real, and Sober ?
If ftill vanity be your Life,your Food, your Joy ; if flill Lightnels be your
Air, and Shadows the Game, which you hunt with your Reafbn, and Senfes •
then fear, left you have feen Shadows only of thefe Objedb, led your Rehgicn
too be vain. 2. Senfe
[
»*]
5
g. Senfeof Divine hove. The Scripture faith in one place to good men :
' e Joy of the Lord frail be your Strength. Such as the Nourifhrnent of our
Spirit is, fuch will its Constitution^ and our Converfation be. If our Food, our
Joy be Divine, and we eat the Bread of Angels, our Lives will be Divine, and
our Faces fhine with Angelical Beams. It our Delights be Vanity, and we
!eed on wind *our Spirits, and Converfation will be windy.
The fame Solomon, that [aid of Mirth, what dofi that* And of Laughter, it
is Madnefs : Ecclef i. i. He faith Trey. 3. The ways of Wifdom are ways of
Peace, and all her Paths are pleafantnefs. Spiritual Pieafures are Serious ones, as
Gr-ve, as Wifdom itfelr : for they are her Walks. The Love of Chrift coKftrams
v.s : frith St. Paul, 1 Cor. 5. The Love of Chrift holds tnt binds up, and unites
the Spirit, notfiifkring it to pour forth itfelf loofely.
That Liberty, which is Daughter to Divine Love, what a Stranger is it to
Ucentioufnejs} Thofe Sweetnefles, which flow from God and his Glories, how
60 they look down upon, and defpile Empty Mirths, and mad Laughters ? A
Bride,made a Woman of a Cat,and let among theGuefts in the bridal Cham-
bear, on a fudden runs after a Mouie which ftir*d in a Corner of the Room. If
thy Soul be {till ready to fly at every vanity, which is at any time darted in
the eve of it : then maift becioth'd with the Form of a Heavenly Bride y but
fure thou haft ftill a Brutifh Spirit.
Thus you fee,how the Objecl of a Religious man makes him Real. The Second
Reality in Religion is that of Inward Affections.
z. Tae Inward Affections. My Sen, (aith Wifilomin the Trovcrbs, give we
thy Heart. Perhaps vou give to God your Feet to carry you to Sermons ; you
give him your Hands to work, or right for him ; you give him your Ttngite to
difcou-ie of Him : but have you given him your Heart ? Doth that cleave to
him, long and pant after him, figh for him, live only in Him ? Da-jidfohh to
God :Tf*l. 5*1. Thou lev eft Uvrightnefs in t>ee Inward parts. The more hiward
anv thing is, the more Upright it is. Are thy frequented Groans fuch, as thou
doft not expreis, thou canft not exprefs ; fuch; as thy Spirit only feels, God's
Spirit only hears ?
It is the Counfelof our Lord Teius : Prst to thy Father in Secret, and He
frail reward thee openly. The moil Secret things are the moft Serious. Doft thou
commune with thine own Heart upon thy Bed about the things ot God, and
Etcrnitv ? Do the workings and Labourings of thy Soul after thy Saviour
hold thine eves waking, while others are ileeping ?
Solomon tells u<= :7%e Heart knoweth its own Sorrow, and a fir anger intermesl-
dle* not with its fojs. Biefled is he who hath a fenfe or a Sorrow for Sin, and
theabfenceof God, which his own Heart onlv isconfeious to. Blefled is he,
who lives en hidden Manna, who hath his Bofom ftill warmed with a ferret
Flame of Divine Love, and joy, to which all others are Strangers.
Man
Man hath, as St.Paul teacheth, a Spirit^ SouIjl Body. So hath Religion. God
the Eternal Object and Spring of our Religion is the Spirit : our Inward Af-
fections are the Soul ; our outward Aclions, the Body, Outward Aftions moil;
glorious,if they go alone,make but a Dead Rehgion^xQ a Body without a Soul.
Inward Affections without God make but a Brutif) Religion, a Soul in a Body
without the Immortal Spirit. I now conclude this Application.
2. Ufe : For Direction, I will divide this into a Threefold Direction.
I . Direction. Entertain mournful Tempers as Angels j Improve them as Trea-
fures. When Jonah was in the bottom of the Sea, and belly of the Fifh, his
Soul fainting within him ; then he remembred the Lord; Jonah z. j. As
Pearls are found at the bottom of the Sea: fo, .frequently do the Beauties of
the Lord Jefus difclofe themfelves to us in the depths of Grief, when we are
funk below the waters of this world, and are fwallowed up into a Spirit of
Darknefs. It is St. James's advice. Jam. i 4. Let Patience have its perfeB
work.yand it flvtUmake you perfeft. As one Element ftretcht to the utmoft pafc
feth into another,Water into Air,Air into Fire : as a Cloud big, and fwelling
diflblves it felf upon the Earth : fo thy Griefs, if thou wait calmly upon them,
as they fwell,and grow, will at length diftblve themfelves into God. As Snow
and Froft cherifh the Seed in the ground : fb do biting and binding Sor-
rows both kill the weeds of Vanity ,and ripen the Seed of Divinity in Man. «I
can no more want Sorrows for my Soul,than the Husband-man can want Win-
ter feajons for his Corn fields. As natural Melancholy draws the Soul deeply
into herfelf,and herDivineft Principles; whence fheififues forth again, with
the mod great and glorious Lights: fb do fad things work upon a holy Spirit
finking her thorow her felf into the Depths of the Godhead, out of which fhe
rifeth renewed to a frem Spring of Life and Joy.
2. Direction, Lookftedfa/lly to the end of all Flefhln every Pleafure,Strength,
Glory,fee the Worm, and the Fire which is bred in all flefhly things, the one
never to go out,the other never to die till Flefh be no moxe.The belly for meats,
and meat for the folly, but God fljall deftroy them both ', and I will be in bon-
dage to neither, faith St. Paul. If thou engage thy Soul in any earthly Content
thou putteftthy felf into a Prifon, whence you muft come by Death, or where
Death will find you. Why mould I put on that, which I muft keep on with
lading vexations,or put off with prefent Pains ? The world and my fenfes were
made one for another. The Devil hath defiled, and difbrdered both : God
diftra£b, and will deftroy both : The Joy of my Life, and my Life fhall de-
pend on neither.
3. DireUion. Preserve Hope towards God ever alive in thy felf, Hof 2. if.
We read of the Door of Hope. Hope is the Door of Happinefs. This admits us
into the Godhead. He that fufters Hope to fink under Defpair in his Spirit,
locks and bars up the Door of Heaven againft himfelf. Trov. 13. n. Hope
F deferred
>
C?4J
dtfirrd makes the heart fick. But Hope cut off kills the Heart, and makes It
lie dead in Sin, and Flelh. He will lay his mouth in the Duft^ if there may be
Hope, Give a man Hope, and you caft the Seed of a New Sou!, of God into
him. What ? faith one, May I, the vileft of men, the loweft of creatures, hope to
he pardoned ? Nay more, to be loved? to be made partaker of a Divine Spirit^
and Glory ? May I thus loft, hope this ? Then will I fear , worjhip, ferve God, do,
fufflr any thing for him, or from him ; 7 will lay my mouth in the Duft at his feet,
if I may have Hope. Hope declares the molt right, and moftfweec thoughts
of God. It (ets the Soul in the righteft and tweeteft frame towards God. He
exalts God, and gives him the higheft Glory, that dares at worft, to hope for
the befi things from him. He that pra'jeth me fa honour eth me, faith GodT Pfal.
50. There are Two Grounds for Hope3 which never fail.
1. God is nigh thee, Alls 1 5. Thou haft thy Being in him. Thou wer't
made by Jefus Chrift, thou fubfifteft in him, as in thy Root. Thou art the
work of his hand ; the Son of his Handmaid^ Nature, Thy Natural Being- is
a putting forth, a manifestation of Chrift. Wait alwaics in Hope, for his high-
eft, and. divineft manifeftations, which come after this. Thine eyes (hall fee
them, if thou let not go thy Hope, but wait confidently to the end.
2. God is Infinite. He is All : All that thou canft think or wijh. For thou
couldft not think, or wijh any thing, if k were not firft in him. He is beyond
thy Diftreffes or De fires. Hope then ever in this God5 who is already in thee9
who is Infinite, whole Tower is above all thy PrejJ'ures^ whofe Love is above
his own Wrath. Chrift is called our Hope : Chrift in you the Hope of Glory :
to fignifie, that Hope is the Son of God, and his Image growing in us ; that
Hope fhould have no Ground, but Chrift ; and then be as its Ground -, Immor-
tal, Infinite. Thus much for the Second Part in this Point of Converfion ;
The Circumftances. There is yet remaining the Tfoird Part ; the Caufes of this
Change.
2. Part, TheCaufe of our Change or Converfion. This is manifold. Some
Caufes are efj'enttal, ibme only Occafional. Some remote 3 fome near. Yet all are
as Links in a Chain, one depending on another. St. Paul flatters all thefe
Caufes within the compafs of a few verfes ', 1 Tim. 2. 1. I will therefore that
prayers be made for all men. 3 . For God will have all to befaved, and come to
the knowledge of the Truth. 4- For there is one God, and one Mediator, the man
Chrift Jefits. 5'. JVho hsth given himfelf a ranfomfor all to be revealed in due
time. All the Caufes of our Converfion are in thefe words comprehended un-
der Five Heads.
1. Caufe: The Relation of God to Man.
a. Caufe: The Mediation of Jefus Chrift.
3. Caufe : The Manifeftation of the Truth,
4. Caufe : The Mini fry of Man to Man.
5*, Caufe: The Manages of Providence. . n Caufe:
cm
i. Caufe : The Relation of God to Man. I Tim. ~i. 5*. There is one God. All
Mankind, all creatures are gathered up into one point of Life, which is Love,
the Unity of Life, in God. There is one God, the Father of all, Ephef 4. 6.
God is a Father in Fulnefs, in Sweetnefs.
1. God is a Father in Fulnefs, Luk.20.38.Our Saviour fpeaks thus of God :
He is not the God of the Dead, but of the Living. For all live to God : 7&v-tz,
All things live to God. After the fame manner, with the fame force you may
realbn thus: God is not the God of the Dead, but the living } of the unclean,
but the pure ; of the imprfecl, but the perfetl j of the miferable,but the happy ;'
of the fa ding, but the eternal. For all things are living, pure, perfeff, happy y
eternal, to God. So all things have pure, happy, eternal lives in God. Thefe
are the Original and Radical Lives \ the Firft, the taireft Seeds of all things
in the Divine Nature. Thus God is All. This is the Fulnejs of God.
1. God is a Father in Sweetnefs. God is hove, 1 Joh. 4. 1 6. God is hove
in the Fountain. As waters in their Spring, (b is Love in God. It makes hint
flow into creatures, it makes him flow forth in Love upon the creatures ', and
ftill hepurfues, he chafeth one Love with another in a Stream, till all return
to their Original. Thus, as Sr. Paul fpeaketh, Rom. 11. 36. All things ar?
from him, thorow him, and to him. From him, as the Fountain of Love 5 tho-
roiv him, as the Stream of Love ; to him^ as the Sea of Love. All Cattelare
mine upon a thoujand hills, faith God, Pfal. 50.. 10. As a Father looks upon
his Children, as his own, as Images, parts of himfelf, himfelf multiplied ; So is
God a Father in Sweetnefs.
Thefe two, the Fulnefs, the Sweetnefs of God, as a Father, are the Fir ft
Ground of Hope, and Root o£ Happinefs to the creature. The Fulnefs is that
which we call the All-fuffciency of God ; the Sweetnefs is that which we call
Free Grace. Thefe are theTwo Pillars in the Temple of Glory: Booz,(ftrength)
Jakin, (He will prepare.)The Fuhefs of God is one, Sweetnefs the other.
1. Caufe: The Mediation of J efts Chrift : There is one Mediator, the Man
Jefm Chrift, 1 Tim. %. 5*. Our Lord Jefus is Mediator two waies : He is
1 . A Divine Head to the Soul. 1. A Divine Seed in the Soul.
1. Our herd Jefets is a Divine Head to the Soul, 1 Cor. 1 1. i. The Head'
vf every man is Chrift. This is the difference between God, and Chrift- ; God
contains eternally ail the creatures in one Nature and Perfon in himfelf. God
is One. Jefm Chrift comprehends the creature in one Perfon, not Nature, to-
gether with himfelf. Therefore as in one place he is faid to be the Head of
Man, 1 Cor. 1 1. 3. So in another place he is called the Man, 1 Tim. i. y.
OurBleiTed Saviour is God uniting the different Natures of God, and the
Creature in O^e Perfon, and that h'isOwn Perfon. From this Perfon he commu-
nicates the Being of the creature, and ftreams forth immediately into it, in a
different Nature and Perfon. In this Perfon he holds the creature in its proper1
and diftlndt Being, by being annext and united to himfelf. Thus the Lord
F z is
is a Hea J to Man. And as the Head puts a beauty upon the whole Body, Co
doth Jefus Chrift upon the whole Creation, by making himfelf a Head to it.
2.. Our L,nrd Jefus is a Divine Seed in the Scul. He is called the Seed : Gen.
3. 16. i 9. till the Seed came : He is the Seed of the Woman t Gen. 3. 15*. But
whit Woman is this? He is the Seed of the Earthly Woman, Eve. For he lies
hid in her, as in a Womb. He groweth up out of her in the Virgin Mary9
clothing himfelf with her Flefh. But there is another Woman befides this,
which is a Mother^ and hath her Seed ; a heavenly Mother of a heavenly Seed..
St. Paul makes mention of her. Gal. 4. z6. The Hierufalera above is free,
which is the Mother of us all. Jefus Chrift is a Seed. God is the Father, this
heavenly Woman is the Mother, the Spiritual State of the creature. He derives
himfelf from both thefe. He unites both thefe in himfelf. So he lies in the earth-
ly Woman, the flefhly Image, and becomes her Seed in the fecond place , a
Seed thrice over, bearing Bfr* abiding in her, bringing her forth the fecond time.
As every creature hath this Seed in it, fb it hath lying hid in it the Eternal
Beauty of the Divine Nature, the Immortal Beauty of the Spiritual Creature,
which both are wrapt up together, in this Seed, to grow up together out of
it in their Seafon. Thus our Saviour is a Divine Seed in the Soul.
Thefe two, Chrift the Head of 'Man, the Seed in Man expound that of St.
Paul, Ephef 1. 4. He hath elected us in him. We are elected in Chrift by a
double meaning :..
1 . We are made the Dejire, and Delight of God, in Chrift, as in our
Head.
2. We are deftgn diobt favedby Chrijl,zs the Seed of Grace and Glory.
3. Caufe : The manifeftation of th? Truth, 1 Tim. 1 3.. God will have all (a
he faved, and come, to the knowledge of the Truth. As in Htbrew$o in the Greek
of the NewTeftament, <Whath various fignincations. Sometimes it ffews
a Caufe, fometimes an hftrument^ fometimes a Means, or Way \ fo J oh. 17.3.
This is eternal Life, to know thee the only trite God, and {that ist in, or by) him,
whom thou haft Jent Jefus Chrift. So 'tis here : God will have all men to be-
faved, and come (that is, by coming], to the kntwledge of thelruth. The mani-
ftftation of the Truth is Oat Caufe of oik Converpon to Holinefs and Happinefs.
But what is Truth ? faid Pilate to Chrift. Chrift had often (aid of himfelf;
Tarn the Truth. We read of him* Rev. 1.5-. that he is- the Faithful Witnefs,
And he is faid to reveal the Father : No man knows who the Son is, but the
Father. No man knows who the Father is , but the Son, and he to whom the Son,
will reveal him.
The Firft Truth in General and Particular, is the Life of God, and the Life
of the Creature in God. Jefus Chrift is Truth, as he is a True Difcovery of this,
T/utb. He reveals the Father, that isD he opens the bofom of Gcd ; he mani-
ftfts the Life of God^asit enfolds the Life of the Creature in it felf 5 he manf-
fcfls
fefts the Life of the Creature, as it abides in the Life of God, and grows upon
the fame Root with it. This is Truth, But what is the Mamfftaticn of this
Truth in Man.Wa man can come unto me>except the Father draw him, faith Je-
fus Chrift, foh.6. 44 To come to the Truth ; to have the Truth mamfefted in us
are both the fame thing. The Coming is not Natural, nor the Mamfeftation
Moral; both are Supernatural and Spiritual; the Drawing of the Father. A Seed
hath a Power or Principle, which fent it forth, abides in it, and works thorow
it. It hath alfo an Image^ which grows up out of it.' Jefus Chrift is the Seed
in the Soul of Man; the Father is the Power; the Son is the Image in this Seed.
When a Corn is caftinto the ground, a /W*r goes forth from it into the
Earth round about, which attracts, and draws it; which unites, and incorpo-
rates it with the Seed^ which fends it forth again in the Form of that Plant,
firft in the Herb, then in the Blade, laft in the Ear. So the Father thorow Je-
ft/s Chrtfl diflufeth himfelf into the whole Soul, draws it into Chrift, who lies
there as a Seed, makes it One with him, who brings it forth again into his own
Form and Fruit. St. James faith, Jam.1.1 8. Of his own Will begat he us by
the Word of Truth. The Word is the Seed of Truth, Chrift Jefus in us.
The Will of God is cornpofed of thofe two forementioned ; A Supream
Fulnefs^ a Soveraign Sweetnejs : Thefe powerfully and pleafantly ftir up the
Godhead to bring forth the creatures, and to bring forth it (elfin the crea-
tures : Thefe delightfully and effectually move God to propagate himfelf
endlefly and infinitely. Thefe heats of love, the delights of fruitfulnefs are
the inward and only Motives which put on our heavenly Father to quicken
his Seed in us, to make it grow up by degree*, till it hath perfectly brought
forth it fHf into its own form and fulnefs.
Thus St. Taut tells us, Gal. 1.16. It pleafed the Father to reveal his Son in
him. As the Sun draws up the Plants out of their Roots, and difcovers them
to the open Air ; fo the Father reveals and difclofeth Jefus Chrift in the Sou!.
4. Caufe: The Miniftry of Man to Man; hhb. 1. 14. We read that An-
gels are made Miniftring Spirits for the good of thefe that are to inherit Salva*
tion. S5 it pleafeth God often to make men as Angels, to minifter Spiritual
things to their Brethren.
It is one of the Myfteries of Godlinefs, 1 Tim. 3.1 6. God manifested in the
Flefi, juftifisd in the Spirit. The great God is pleated by the Flefhly waies of
man's doing, (peaking, writingjeading.ftving, to exprels and convey himfelf.
A Learned man admires it, as having a Height of Wonder in it, that fb
low, fo narrow, fb dark, dead, divided things, as words, and letters fhould car-
ry into our Souls the high eft Images of the divined Lite, Truth, and Glory.
This is the Infnitenefs of the Godhead, which brings forth itfelf in the grea-
teft Variety of Shapes, yet dill keeps the Unity, prelerves it felf entire, and full
in every one. Thus the Divine Nature imprints it felf upon the thoughts of
Earthly/
;
' Earthly man, as fcattered Duft, and by the Motions of this Duft In words im-
plants it (elf by one Man upon the Soul of another.
There is a Threefold Miniflry of Man by which God works in the Conver-
fion of men :
i . Elevation of the heart in Praj/er to God, 2. Exhortation bywords to men*
o. Example of life before men.
i . Elevation of the heart in Prayer to God for men. St.Pattl defcribes Prayer,
Rom. 8. 27. God heareth His Spirit, for it makes inter cejfions in us, according to
his will. Prayer is the Conception of the Soul,when it hath taken in from Hea-
ven the Spirit in the Form of fome Divine Blifjing : Then it grows hig with
this Bleffing j it travels with it ; it labours to raife it felf into God, that by the
clearncjs of his Light, by the fulnefs of his Life, it may bring it forth to per-
fection. A Spiritual man is like Abraham, who had in himfelf that Seed, in
which all the Nations of the Earth were to be bieflcd. He hath conceived with
a Seed of Bleliednefs to all Creatures. Therefore as Paul travelled in birth
with the Galatians, till Chrtfi was formed in them : (b doth a good man travel
in birth by Prayer, having many Pangs, and Throws in the Spirit, till this
Blcflednefs be formed in each Soul.
St. Paul tells the Corinthians, 1 Cor. 3. 2 2. All things are yours, &c. A
Heavenly Spirit is an Univerfal Father ; it looks upon all Creature?, as its own
Off-fpring^ or Bowels. As Job facrtfeed conftantly for his Children, while they
were feajling in their courfe : So is this Spirit praying for the Souls of men,
while they are playing away themfeives in Vanity. This is the F&ft Minift'y.
2. Exhortation by words to men. David promifeth, and prcphei:eth5 Pfal.
5" 1 . 1 3. I will teach tranfgrejjlurs thy ways, and Smnersjhall be converted unto
thee. Before in the former verfe he had prayed ; Reftorethy/oy, and eftablifl)
thy free Spirit in me. Then he adds ; 7 will teach tranfgre flours thy ways, ("the
ways of thy Love and Wifdom with man ) Sinners fiall be converted unto
fj&ffjthat is, by the report of thy fwcet Contrivances upon me, and Ccmpaf
fens towards me. When the Heart feels the Waters of Divine Life and Joy
bubiin^ up warm from the bofbm of the Godhead, then the Tongue becomes
the Pen cf a ready Writer, labouring to imprint the Form of the fame Life
and Joys upon other hearts alfo.
If you will have me weep when you fpeak, weep your felf, you that fpeak,
faid a Wile man. When a man utters thefe heavenly Loves, Truths, De-
lights pfjeiiis Chrift, in which his own Soul lies melting and bathing her (elf,
while he reports them : Then he otren hath his Tongue made the ££mitl of the
Godhead, by which he toucheth other Souls, and makes the fame Mufck upon
them.
David calls his Tongue, his G'ory, becaufe by it he difplayed that Glcry of
God . which was treafured up in Wr hea r, to the view oi many Hearts.
St.
[593
Sr. Paul tells us3 that God hath chofen the Foelifimefs of Preaching to make
it His Power unto Salvatlon.God fends down the higheit Glory into inferiour
Forms, in which they defend by degrees 5 then in the loweft they become a
Seed, out of which they grow and rife again by degrees to their firft Height,
So the Divinity puts its kit Into our Saviour, then into cur Hearts jLh.cn into our
Tongues, [0 into Words hovering in the Air, thus low it is become. Now by
Words ,as a Seed 'it is caft into the Ear of another, fo it paiTeth into the Heart,
where it fpringeth up into the Fairnefs ofChrift, and from that into the Fu!~
nefs of God.
3. Example of Life before Men. St.. Paul tells the Saints ! Philip, 2. 1 ^,
The) Jhould be blamelefs, and harmlefs, in the miaft of a crooked g(?ter at ion, in
•which they jlune^ as Lights. When one Candle is lighted, we light many by
that. When God hath kindled the Life of his Glory in one man's Heart, he
often enlightens many by the Flame of that fpread thorow his Conversion.
Philofophers tell us j that, every thing hath Beams, by which it manifefts, and
multiplies itfelf. Sure nothing hath fb piercing,fo plentiful Beams, as the Divine
Nature. When this is brought forth in any Spirit, it cannot but manifeft. itfelf
by beautiful Beams of Love, and Holmefs\ as it mamfefls, fo it often multiplies
itfelf upon other Spirits.
! When thou art Converted, faith Chrifr. to Peter flrengt hen thy Brethren. It is
the Perfection of Life to bring forth its Like. When a man is himfelf made
partaker of the life of God : The Perfection of this life difpiays itfelf with fuch
power, and lufer thorow the whole man ; that it many times draws ftrano-ers,
firft into the Love^ then into the Likenefs of ir.
5". Caufe : Manages of Providence, Thefe are often Moral Helps to Man,
Outward Hints^ which God is -pleated to make, and take for the Inward, and
Spiritual work of our Converfion. Eut as they fay o£ Stars : they do not operate^
but indicate only, not produce, hut point out efrects,und events inEarthly things:
So outward Providences, when they are mofl, are Concurrencies only, not
Caufet in a proper fenfe : not Living Hands to do any thing in the Truth of
this Change^but as Hands in aMargm,to didare fbmetimes,what Godisdoinw. .
Thefe Workings of Providence, by Natural ejf eels in our Bodies; civil ac-
cidents in our Life , Moral Impreffions on our Hearts are as the motion of the
Waters, when the Angel defended into the Pool, which motion accompanied,
but contributed nothing to the Healing Vertue. It is not of him, that wills, nor
of him, that runs , but of God, that hath mercy.
Sometimes God brings forth this Change -, when the Waters of outward
Providence are quite calm , as when the Apofles were called from their Nets j
Matthew from the Cuftom ; Gideon from the Flail -, Eliflja from the Plow.
. Sometimes God fpreadeth this healing, and enlivening vertue rhorow the
SoulD when the Waters of the Natural man work high a contrary way ;
when
when Saul was chang'd into Paul,< he was then fur prized with the Love> and
appearance of Jefus Chrift, when he was perfecting him.
Yet it pleafeth our Father very often to manage, and forelay outward things
Co j that he takes hoid of them, as occafions, or opportunities to make his way in-
to our Souls.
There are Two things in outward Providence, which God efpecially makes
life of to this purpofe ;
i. Natural Ajfeclions. x. Temporal Afflift ions,
i. Natural Affett ions. As we feafbn Veifels for the Liquor, with which
we mean to rill them;and astheThrefhers of old had theSr^for the more tender
Corn, and the Wheel for the Harder : So God madej^w the Evangelift of a
gentle Heart, feafbned with////, but ftrong affections ; like a River, that runs
quiet, butfwift and deep.Thisj^w Jefus Chrift takes into his bo(bm,makes him
his Lute, on which he founds forth his fofteft, fweeteftLoves3Beauty,Delights :
So he lives, fo he dies.
Sr.P^r was naturally more of the icoc£,andF//;z^iharp,hard5and fieryjefus
Chrift brings the Wheel over him,and breaks him fbrely,while hefirft forfwears
his Saviour near his Crofs , then afterwards is forc'd to follow his Saviour to
theCrofs.
St. Paul had a vigorous, profound Spirit by Nature, and Education \ Jtfus
Chrift flafhes upon him a with Glory from Heaven ; fills him with the deep,and
high Difcoveries of Divine Glory ; makes him to fill the world with the loud re-
ports of them ; as the Trumpet of Chrift.
Our Lord found forae of his ApoffJes FiJJjMg.He takes hold of them by this,
which was their Employment, and Enjoyment ;their Inclination,Oi Education:
Come, faith he, follow me, and I will make you Fibers of Men.
One Man is caught and carried by fenfual Beauties, and Pleafures : Jefus
Chrift covers the Golden Hook of His Love, and Spirit with a Bait of Beauty,
and Pieafure to take this Man : come, faith Chrift, and follow me. I am fairtr
than the Sons of Aden. I have a Beauty beyond that of any Creature. I am the
Brightnefs of the Eternal Glory ; the Lively Image of the Invifibile God. I am
the Light and Life of all Lovelinejs in all the Creatures, They, when they jhine
fivietejl, are but fijadows to me,flhidows of me. I am all Pleajant altogether ; cdl
Phafantnejfes^and Delights together. As Jefus Chrift whifpers this to the Soul,
he lets fall upon it a Giimpfe, a Touch, a Taft of Himlelf, which makes all
this Real. So heravifheth the Soul of this Man from the midftofhis Vanities,
Senfiialitics, Lufts, into his own Embraces, by theftrcngth of a higher, though
purer Delight.
Another man is Rational, and Philofbphical, led, by inclination, and ftudy
to trace the hidden ways of Nature, to fearch the firft Springs, and continued
courfe of Things, The Lord Jelus works Himfeif into the Reafon, and fpecu*
. on
C 41.]
/ation of this Man * Come, faith our Saviour, and follow me. I am the JVtfdom
cf God j hy which the whole Creation was contrived, came forth, and is carried on.
I am the beginning , the way, the end of all things. Time draws out its Line,
and runs its Race, in me. Eternity comprehends itjeif, in its Center, and Circle >
in me. All the Treafures of Knowledge are in my Love. Toufliallfee all Adyfleries,
all Forms, and Motions of God, and the Creature* bare and naked in my Light.
As He fpeaks this, He opens (bmething of Hlmielf upon the Soul, which gives
it a Glance of this Light, and Sight. Now He, that fat before at Gamaliels
feet, like Paul, fets his feet upon the head of all that learning, and fits with
Mary, at the feet of Chrift. Now Jefus Chrift is the Reafon of his Reafon, and
the only Reafon to it. Now Jefus Chrifi is all his Fhilofophy, and Study. Thus
God makes ufe of Natural Affeclions.
2. Temporal AffiBions. You have a Platform of Gods working by theie,
from the mouth of Elihu: Job. 3 3. 19. He is chafined with pain upo?i his bed,
the multitude of h ps bones with ftrong pain. The place or a mans Reft, and
Pleafure, is made the place of his Torment. All the feverai Principles, and
Strengths of Life are feverai Springs,Seats,and Strengths of Pain, and Mifery,
10. v. His Life abhorreth Bread, and his Soul dainty Meat. The Nouriih-
ment of Life is tedious, and becomes a Burthen. The moft pleafant Enter-
tainments, the tweeted delicacies of Nature, and the Creature are now loathed.
ii. v. His Flejh is confumed away, that it cannot be feen, his bones that were
notfeen, flick out. All the cloathings, all the Beauties of his Being wither, and
wear away. Thofe Forms in which he walked, difappear. The Foundations,
the loweft Principles of being in him, are difcovered, and left naked ; like the
Sea without waters, a Deep having no Face, but that of Darknefs ; an Earth*
void, and without Form.
22. v. His Soul draweth near unto the Grave ; and his Life to the Dcfiroyers.
The Life of the Spirit in the Body is now linking into a Silent Darknefs.
The Lite of the Spirit in itfclf is almoft (wallowed up into thofe Spirits,which
are the Principles of a dark, a dying Life ; or a living Darknefs, and Death.
23. v. If there be a Mefenger with him, an Interpreter, one among a Thou-
fand, to jl)tw to man his Uprightnefs. Now in this Evening-clofeot life, and joy ;
in this rufhing approach of a dreadful, eternal Night ; Jefus Chrift fteps forth,
as a Mejjenger^n Interpreter between God, and Man. He opens upon him his
own Beauty, the mans own, proper, and true Beauty ; which was his own ,
in Eternity.
24. v. Then he is graciom to him, and faith : Deliver him from going into the
Tit. I have fund a Ranfcm. Then the Father (miles upon the Soul. Then He
gives a command in the Ears of the Soul to all the Invifible Miniflers of Dark-
nefs, and Death -to let him go : To all the Spirits of Life, and Light ; to take
charge of him, to hold him in their Arms, that his Life come not into the
Prifon of Spirits. G if. V.
[4i]
if. v- Wi F/e/fc (hall be frefoer than a Chilis ; he pall return to the days of
■his Youth. He (hall be tran dated into the Kingdom of Chrift, into that Para-
difeof God, out of which he came. There he (hall flourifh with a Flejh more
beautitul, more heavenly, than that of Adam in Innocency There he fnall fee
rhofe Youthful Days, which were before this World.
Thus God tikes hold of Temporal Afflictions, in them to convert us to Eter*
nal Affections, and Objects.
I. Ufe. Infraction. See how abfolute, and univerfal thy dependence is on thy
God for Happmefs. His Fulnefs is the only Treafury, in which every minute of
thy Life, every moment of thy Grief, or Joy is laid up. My times kith David
are at the Right hand of the moft High Pfal. 3 1 . I 5". His Sweetnefs is the only
Port, or Gate, by which this Fulnefs hTues forth on thee, and brings thee home
to its own Place. Thcfe Two are the Mine, and Mint of thy Natural, and
Spiritual Life.
Jefus Chrift is the Way of both thefe. A man can receive nothing from
God, can never come to God; but thorow Jefus Chrift. Thus nothing comes
to us, or from us ; nothing comes to pafs round about us ; which is not firfl
pafs'd through a Double Strainer, the Heart of the Father, and of Chrift.
Not a Sparrow falls to the Ground ; much lefs a Soul, without both thefe
our Heavenly Father, and Saviour. Not a Hair falls from our Heads ; much
lefs a Thought from our Hearts without this Divine Pair. The Father works
and I work : Saith Chrift. Every thing of Man, and the Creature is diftilfd, or
-dropt thorow this Double Heaven of the Father, and Chrift.
We have our Being m thefe Two. Nothing then can be without them. We
live in thefe Two. Oar Life then, and each article of it, is Their Life in us.
We move in Them. Each Motion then would be none, if it did not run upon
this greater, and lefs Wheel. Welle ftill, when the) move not.
Thus, thou knoweft, O God, that it is not in him, that walks, to order his
own fteps, Jere. 10. xj.
What then mail wecaft ourfelves into a Gulf of Ryot.or fenfual Pleafures;
becaufe we cannot refift His Will, nor rule our own ? Unhappy he, on whofe
mind the Almighty God (lamps this Image of His Will in the Wrathful, and
Dark Part of it ? Yet he alfo (hall go, as it is written of him,upon the Heart
of God, but in Fiery Letters. God hath made all things for Himfdf, even the
■wicked for the Day of Wrath : Prov. 16. 4.
But how can we abide in the Dark, or bitter Part of things 'y in Flefh, and
Sin : If we know, that the Will oft God is the Rule of all things, and an Infi-
nite Light, Love, Goodnefs, the Rule of this Will? He, that faith, he hath fen
God, and walks in Darknefs, lies, and the Truth is not in him : 1 John 1 . 6. He
that faith, he fees the Will of God to ac*l all things, and yet is himfelf a£ted
by a Contrary Will, checks and contradicts himfelf, while he fpeaks, and a£ls.
Hew
[4J]
How can we, that are dead to fin, live any longer in it ? Rom. 6. i. If the
Divine Fulnefs and Sweetnefs have difcovered themfeives to us j they have
overfhadowed us , d^rkning by an Eternal Death the Light of our own Life
in Vanity, and Flefh. They have drunk up our Spirits into themfeives, and
infufed their Spirit into us. Thus they themfeives are become the Death and
Rejurreclion of Chrift in us ; that -we .live no longer, bufChrift liveth in us ,
and the Father in Chrift.
Obj. But you will fay, If I be wicked, what ca?i I do? I have no power
upon my own Spirit, but am over ruled by a Power above me, which com-
mands All. Muft I then ftill fin, ftill be forlorn without any hope, or help in
my felf? Muft I (it down with Defpair, and make that my only comfort to
hope for no comfort ?
Anf. No,No ! Let this be not my Defpair, but my fureft Hope,znd fweeteft ;
that I am no more in my own power, who am a foolifh, weak, inconftant
Creature , but form'd fafhion'd, commanded, managed entirely by Him,who
is the Greateft and Beft of all things.
Let me draw from this Confideration ,xthefe holy, and happy Refblu-
tions.
i. I will rejign my felf to my God. I will give up the rudder of 'my Spi-
rit to him, who alone guides it, and guides it by a Sweetnefs unclouded, a Wif-
dom unquestioned, a Power unchecKt.
i. I willrepofe my felf in my God. What the bad King faid fooliihly , I
defire ever to fay upon a holy and divine Principle: This alfo is of the Lord:
Therefore will I wait upon him. x Kings ch. 6. v. laft. He hath a Glory in
this , He will make this a Glory to me, if I wait ftedfaftly to the end. For
he doth this, who doth ally and doth all well, who hath no Principle, but
Love , no acl, but Tower ; no end, but Glory.
I have finiuYd the Firft Tart of my Text, which was, The Rife to the
Kingdom. I have concluded the Dofhine, which was propounded from that
Tart : The fir [I Rife to Religion, ts a Change, or Cornier fan.
Part ^. The Race to the Kingdom : and become as little Children.
Thcfe Words afford this Second Doclrme.
Dc&r. x. The fecond Step in Religion is to a ft ate of Childhood. Read Gal.
4. I. The Heir, while he is a child, differtih not from a Servant, though he be
Lord of all. We have here a Child, a Regenerate per(bn, "one born a Son of
God, made a S^int ; yet at firft, nothing differing from a Servant , coming
afterwards in the fecond place, to the quality of a Son and Heir.
The Perfon of a man, in the Non-age, till Reafon, which is the Principle
of a man, puts forth itfelf in him, is but as a Plant, or at bed: a Brute, z]en-
fitive Creature. Sj that Soul which hath the Seed of the Divine Nature
G 2 fbwn
\
C447
fown ;in it, until that Seed he grownup, is as a Servant, net asa«SW,
Thefe arc the Tvjo ftates in Religion :
I. A ServJe Slate. %. A Son-like State.
As St. Paul faith in another cafe: Firfi is that -which u Natural, then that
which is Spiritual : (b it is true in this: Firfi is the Servile State in Religion,
then the Son-like. $o we read, Gal. 4* 7- Now are ye no more Set vanti, but
Sons.
Thus the Son-like State is tht fecond fiep, or Remove In Rd'gion.
But it will be neceilary for me to open the Servile State iirit, that die So*
like may be the better underftood.
i. State, Servile. This State hath Four Signs.
i. Sign: Fear. 7. Sign: Forms,
i. Sign : Dependencies. /[..Sign: Solicitude.
i . Sign : Fear. A Saint in a Servile State ferves God chiefly from a Vrinr-
fie of Fear.
Rom. 8. I 5". Te have not received the Spirit of Bondage again to fear. St.
Taul doth not (peak here of a Sinful State in Nature, but of a Servile State in
Grace. This will appear clearly , if you compare this place with the
fourth Chapter at the Epiftle to the Galatians. You ihall fee in both Places ,
the Twofold State of a Servant, and a Son in Religion delcribed alike, almoft
in the fame terms. Rom. 8. iy. Te have not received the Spirit of Bondage
again. Galat. 4. 1 . The Heir, while a Child, differ eth nothing from a Servant.
y. 2. Te were in bondage to worldlyFJements. v. 7* Now are ye no longer Ser-
vants. Rom. 8. 15, 17. But the Spirit of Adoption, whereby ye cry Abba Fa-
ther. Now are ye Sons, if Sent, then Heirs. Galat. 4. 6. He hath J ent forth the
Spirit of his Son into our Hearts, whereby we cry, Abba Father. 7. Sons and
Heirs &c. .
Thus the Spirit of Bandage is a Spirit fent forth from God in the miniftry of
the Law. Therefore the Apoftle faith, Te have not received the Spirit of Bon-
dage. This Spirit begets men to God, but it is in a Servile-State, by, and tfc
Fear. Fear is the Seed and Fruit of this Spirit, So a man by it becomes a
Son to God, but by the Bond-woman. So he is partly a Son, partly a Servant?
or rather a Son in the State of a Servant.
But I mud further explain this Fear by,
1. The Difiintlion of Fear. %. The Ob feci.
1. The Difiintlion of Fear. There is a Twofold Fear.
1. Fear, Slavifh. 1.. Fear, Filial.
1. Fear, Slav i(h. This Fear comes before Love, and is caft out, when
Love comes: 1 John. 4. 18. Terfetl Love cafieth out Fear. But what Fear
is this 5 That, which is SJavifh. So it is added : Fear hath Torment. A Slav-
ijh Fear is to the Heart, as Fire is to Gold, Gold is wrought by the Fire to a
(oftnete
i
loftnefs, and fitnefs, to receive the King's Image : then it is taken out of the
Fire. So th's Fear fubdues the Heart to a yielding temper, to receTve the Im-
preilion?, and Image of God in Love. Then it is call out.
^. Fear, Filial. This follows after Love, flows from it, is as fweet,and defi-
rable, as Love itfeif.The Scripture faith in one Place: Who would not fear the}
This Fear is a Vlyantnejs of the Soul to God, yielding to him, from a near
fenfe of his Greatnefs, and Goodnefs, both in one. It is like the Bowing of fbme
Flowers towards the Sun, being toucht with his Influences, and Beams.
. Revel. 14.6, An Angel in the mid ft of Heaven freacheth the Everlaflinir
Gojpel. What is the Everlafitng Gofpel ? The glad Tidings of Eternal Love
in God to the Creature. This Angel at the feventh v. cries aloud: Fear God,
This Fear anfwers Love,and Ecchos to it in the Heart : Love faith : God is thine.
Fear faith: I will no more be mine own. Love faith : God will come down into
thee, and fill thee^Fezr faith : I will fink down out of my fielf, and give way to God.
The Filial Fear is proper to the Son-like State. It is the Slavifl) Fe#r,which
is the Sign of that Servile State of which we now fpeak.
A Son-like State hath Love for its Eldefi Child • Fear for its Toungefiv. A Ser-
vile State hath Fear for its Firfi-bcrn: Love here is a lounger Brother.
In the Son Fear is the Motion of Love. In the Servant it is the Motive to
Love.
The Servant is the Son of the Bond-woman. The Son is born of the Free-
woman. The Soul in a Servile State of Religion afcends cut of Flejh towards
God. So Fear is Firft,and Love rifethout of Fear,as Fire out of Smoak. The
Soul in a Son-like fiate defcends, comes down fromGod,as a Bride ready trim'd.
So L ve is Firft, and brings forth Fear, as a pure Flame breaths from it a fine
Air.
This is the Diftinclion of F^r.This the Sign of a Servile State,a Slavifh Fear.
a. The Objetl of Fear. This is expreft by the Holy Ghoft : Heb. 2. i<$ Thofe,
that were held in bondage, by the Fear of Death. The Jews were under the
Law, in a Servile Stafe,under a Slavifh Fear. This Fe^r had Death in its Eye,
for its Object. Death hath two things in it, Lofs, and Fain 5 Lo/5 of Life, with
all the Sweets, and Comforts of Life : Fain in the Labours, and Pangs at the
parting of Soul, and Body,
Thus a Slavijh Fear hath a Twofold Objetl :
1: Objetl, Lofs. 2. Objetl^ Fain.
1 . Objetl, Lofs. A Chriftian in a Servile State fears the Lofs of God, more
than God. The Fear of God makes a man fink out of himfelf into God. Fear
of Lofs of him makes a man apt to fink into himfelf in Defpair. A Servile
Chriftian fears the lofs of Gods Favour, more than the lofs of God : the lofs
of the Fruits of his Favour, which are Peace within, Profpejity without 3
more than the lofs of his Favour.
%. Objefti
[46] _
^. Object 'Tain. A Spiritual, Son-like Saint fears the Departures of God
the lofs of Divine Enjoyments, more then all Pains or Tortures. But the Ser-
vant in Religion is not any thing Co much fenfible of the lofs of all the joys
in Heaven , as he is {truck with, trembles at the pains of Hell.
John the Baptifi was a Figure of the Servile State. He prefleth his Exhorta-
tion with (uch Reafons, as thefe : The Axe is laid to the Root of the Tree. Save
your [elves from that wrath, which is to come.
jefus Chrifl was the Head, and Figure of the Son-like State. He moveth by
other Arguments : The Kingdom of God is at hand. Light is come into the World.
Come to me, and have life in abundance.
I have done with the Firft, and moft apparent Signo£ a Servile State : Fear,
x. Sign : Dependencies. A Servile Chriftian feeks God chiefly by outward Af-
fiances. Gal. 3.24. The Law was a School-mafter to bring us to Chrifi. A
School-matter ties Children to their fet Times, Rules, Exercifes ^ till they can
fpeak a Language, judge of Truth, converfe with wifdom naturally, from in-
ward, and free Principles. So the Law, which is the Miflris, under whom we
are in bondage, teacheth us, to feek Communion with God at peculiar Times :
The Forming of our Spirits according to God, by particular Rules : The
Deriving of Truths, Strengths Comforts from God, by feverai Performances.
This is our way of Life, till the Seed of Life be come up in us, which makes
Divine Love, as our Pulfe : Faith, our Breath : Holinefs, our Conftitution.
Galat. 3. ^3. We were kept under the Lawjhutup unto the Faith J, hat fiould
be revealed. A Legal Chriftian having a perpetual Alarm of Fears within him,
entrencheth himfelf ftrongly in Promifes and Threatnings, Ordinances and
Duties in the outward Letter, as a Wall, or Mount of Earth. He plants a
Guard about his Spirit,of Refblutions, Vows, and fuch like Flefhly obligations.
He takes care for a conftant fupply of Provifion from without, from the Gifts,
and Parts of men, for a maintenance of thefe Forces.
Angels, (Tiith Chrift, Marry not, nor are given in Marriage. Angels are ever
ftrong, ever feafted, yet have no Meals : They are always refreuYt,and at reft,
yer have no (talon for Sleep : They marry not to any thing without them-
selves, yet they multiply themfelves, their Images, and Fruits to Eternity.Earth-
ly man mud have hisMeal^and Sleeps in their appointed time,or elfe he dies.He
mull: joyn himfelf in marriage to another without himfelf, or elfe he remains
barren. Such is a Chriftian under the Law, if he have not his Duties, Ordi-
nance^, Rule.;, and Retirements, to which he is true, and conftant ; he falls
clown into Duft and Deadnefs ; or runs out into Luft, and Profanefs. There-
fore faith St. Vau^ we werefhut up. >t
A Saint is now like an Ivy, which cannot bear itlelf up, or bring forth fruit
1 pon its own Root i or Stock; but muft twine about fbme outward Prop ; elfe
if ii< son the ground, and withers.
I 5- r-
■•
[47]
I defer the other Two Signs, that I may now divert my (elf to fbme Af pli-
cation of thefe.
i . Ufe. Exhortation. This is Double :
i. Exhort a. Serve God from a "Principle of Fear, till you know why to
ferve him, from the Freedom of a Natural Life.
z. Exhorta. Serve God by outward Rules, till you know how to ferve Him,
by the Reputation of an Inward Light.
I. Exhorta. Serve God from a "Principle of Fear, till you know why to ferve
Him from the Freedom of a Natural Life. We read, i Pet. 1 . 4. of # Di-
vine Nature. Nothing is fb skilful, fweet, ftrong, lafting, as that which is Na-
tural : as the Sun fhines, God is kind, a man truly Spiritual is holy, and hea-
venly. But where is that man among the whole race of men, who loves God,
lives in God, as his Element, lives to God, as his Joy, and Glory ; and all this,
bcaufe it is his Nature ?
Are not thefe the times of which our Saviour (pake, when he faid : Shall
the Son of Man find Faith upon the Earth ? In what heart can we find fiich a
Faith, fucha Union between God, and Man, as that thefe Two fhall have but
one Life ; that the Man may fay, as Saint Paul did : Now Chrifi liveth in me ?
In this univerfal Dts-appearance of the Divine Nature, it were happy, if
men would ferve God from the Force of Fear, when they cannot do it from
a natural Freedom : If men would be wrought by an awe to a Compliance
with God, while yet they have no Complacency in him.
0 that men would fear, if they cannot love that Omni-prefent, Omni- po-
tent God, in whom we all live, by whom we breath !
1 (hall urge this Exhortation by Four Perfuafives.
1 : Perfuafive. Few the Lofs of the Divine- Prefence here on Earth, yob ex-
prefleth a great fenfe of this, Job. 29, He fighs out his complaints : v. 2. O
that it were with me, as in the days of old^whtn God pre/erved me I v. 3. When
his Candle (Joined upon my Head, when by his Light I walked thorow Darknefs.
The Candle is the Image of God in Nature, which burns in the Seven-fold
Candleftick of the Angelical Nature. This Glory refted upon the Spirit of
Job's Natural Man, as a Light upon his Head, leading him thorow the Dark-
nefs of his Flefhly Being, v. 4. As I was in the days of my Touih, when the
Secret of God was upon my Tabernacle. The Secret or God is the Invifible
Glory of the Divine Image among the Angels, which before he exprefs'd by
the Candle. The Angels feem to be the Secret. For they are the Chambers, the
Pavilions of God. God was in the midft of them in the Dark at Mount Sinai.
The Tabernacle is the Body, or outward Man.
To this place agrees that in the Pfalm. Ffal. 34. 7. The Angel of the Lord
pitcheth his Camp rcund about them, that fear him. The Angel of the Lord, cr
the Angel the Lord, is die Divine Image in Nature,, and the Law. The Camp,
the
[48]
the Hofl, or Armies of Angels. In theGolpel, inftead of this bnage is Jcfus
Chrift ; inftead or. Angels in their Natural Glory, itq Angels in a Spiritual State,
redding upon the Head, the Spirit ; the Tabernacle, the viiible Frame, the
Bodily Being of a Saint.
V. 5. When the Almighty was yet with me : When my Children were yet about
me. Job in his firft days was a Type of man in Innocencv. The Pretence of
the Almighty in the Angelical Nature on the top of his Spirit was, as the Head
of. his Being. The Angelical Lives putting themfeives forth in the reft of
bodily things, as Souls to them, were as the Children , Images, and Dependen-
cies of the Soul of Man. But at the Fall, the Almighty withdrew from man:
Thefe Lives were drawn in from the reft of the Creatures.
V. 6. When I wafht my fieps in Butter ', When the Rock poured me out Rivers
of Od. The fieps of Job were his wayes below in the viiible part of things ;
which were wauYd with thePeaceandPienty of Inferiour Contents,rai(ed from
thele Inferiour Creatures, as Butter, Rivers of Oyl. The Spirit of Angelical,
Divine Life, among invisible, Superiour Glories did flow forth abundantly
upon him, from that Reck, which was the Almighty.
Theie Words of Job afford us a Twofold Principle of Fclicy for Natural
things.
3
1 . Principle. The Divine Frefenceis the faring of all Earthly Comforts.
1. Principle. The Removal of this Frefence is the Root of all Bitternefs in this
Ufi' .....
Si Principle. The Divine Frefence Tstheffcring of all earthly Comforts. Tell
me, O Man ! what hath kept thee thy Peace, and Plenty, all thy Dayes ,
Months, and Years? Thy God hath preferved thee. Yv hen thou haft been in
a doubtful, difficult, dangerous State of things ; what then hath pointed out a
clear and Chining path to thee in that darknefs ? When thou haft had trouble
in thine Affairs, calamities in thy Perion, coniufion in thy Soul ; what then
hath lent forth a Beam of Comfort, and Council through thy Spirit, to light
thee out of all thefe ', The Candle of God hath been upon thy head: God hath
iook'd fweetly forth horn the top of thy Spirit, through the Principles of Na-
ture, and this hath been thy Light. W ben thou halt wafh'd thy Feet as
thou haft walk'd, in fmooth, loft, flowing dreams of Peace, and Plenty : when
thou haft feen thy Children playing about thee, like lively Lambs in plea&nt
Paftures- while thou haft been as their Shcepherd , feeding thy Spirit from
invinble Spirits, and then feeding their Spirit from thine; who gave thec ali
thefe? The fecret of the Almighty was with thee.
X. Principle. The Removal of the Divme Frefence is the Root of all Bitter-
nefs in this Life. When God withdraws, he draws in all his B.eiimgs, as the
Sur often goes in, and gives up the Sky, and Day to dark Clouds. What
wilt thou do, when like wretched Saul, Th: Ththftines are upon thee, andGod
hath
C49l
hath f erf ahntheet When Perplexity (hall rake hold of thy Spirit, when
there (hall be no Counfel or Comfort left , becaufe God hath forfaken thee ?
What then can all thy Pleafures or Honours do? Will they not be as mife-
rable Comforters, as the Witch oi Endor to Saul, prefenting thee with Devils
under God-like forms; ill-boding, foretelling thy death andRuine?
When our dear Saviour was on the Crofs, he did not cry out, O my Difci-
pies! why do ye fly from me, or dtny me* O ye Je7i>s, my Brethren I why do ye
wound jo bloodily my Feet, Hands^ and Head* No, but he cries out; My
God, my God, why haft thou forfaken me ; This broke his heart.
Davi d complains in Pfal. 30. 7. Thou hafi made my Mountain firc-ng^ but
thou didft turn away thy face, a?td I was troubled. Place a man in a Wilder-
nefs of Horrours, in a Sea of Flames, let the Secret of God be with him, and
he will fear, he will ieel no Evil. Plant a man on a Mountain, where he
may not only with Chviff. fee, but poflefs all the Delights and Glories of this
World ; let God be gone, and you may call them all Jchabcd; whereas the
Glory ? Where'' j the Delight ? The whole Mountain will moulder into Me-
lancholy, and crumble away into Griefs.
O! Fear to eftrange this God from you by a neglect, of him, on whofe
Prefence all your prefent Joyes depend. Fear to put out his Light in your
Souls, by your Lufts: fear to chafe away by your hardnefles and Rebellions ,
that God ; who, when he removes his Glory from oh* 'any Perfon, or Place;
gives up all to ruine, and leaves a Hell behind him.
This is the firft Perfuafive.
^, Perfuafive. Fear the lefi of Divine Enjoyments after Death. Is there
any thing, any where, more moving, more full of fweetnefs, than the lan-
guage of the Apoftle : 1 Thef 4. 1 8. Then we Jhall be for ever with the Lord,
Comfort ye one another with thefe words.
I will prefent your Spirits with the force of this place, in three ftiort Vropo*
fitions.
1. Proportion. Thtre is a Lord ever all', a fupream Principle, or Power,
which makes, maintains, manages all the Creatures; a Spirit or Strength and
Wifdom, which governs the affairs of the whole World. Thus St. Paul
(peaks, 1. Cor. 8. 6. To 71s there is one God, the Father, of whom are AU\ one
Lord fe'lts, by whom are All.
z. Proportion. This Lord is the beft of all things. As he [sever, fb he is
above &l\. 1 Cor. 1. 8. St. Paul calls him, the Lord of Glory. The Heathens
teach us, that the God of the Sun, is the God of Mufick; becaufe he tempers
with his Beams, and tunes all the vifible world. This Lord, our Lord is the
God of Light, Beauty, Mufick, the God of all Sweetneffes, Glories, Bleffed-
neffes. For he tunes both the vifible , and invisible World , to a happy
Harmony.
H 3. Pro-
LJ°3
3. Proportion. All goal Spirits are the Frauds ; all evil Spirits the Enemies
of this Lord. Each pure, lighttome, peaceful Spirit comes from this Jefu?
and goes to him again, when it goes off the Stage of this Earth ; as a Beam
darted from his Glory, and drawn up to him again. Each da: k, unclean
diforderly Spirit is cut off, and cad out from him. One is every where in
Scripture filled, His Child, His Brother: The Other is thus fpofcen to by hiar
Depart from me, re curfed.
Now what joy is it, when a man :n all the troubles of Life, can comfort
himfelf with thefe words, and fay : This Life will quick!) end;, then ft. ill I be
ever with the Lord, my Lord, the Lord of Bbffednejft Who can exprefs the
Peace and Pieafure of that Soul within, which lies upon its Death-bed, and
in the laft moment of its abode in the World, comforts itfelf with thefe words
Now I mufi be uncloath'd of all Bemg,or Appearance among men on Earth for
ever : But it is, that I may be for ever m the naked Embraces of the Eternal Spirit
of Life, and Beauty! go from hence for ever3but I go to be for ever with the Lord.
I had fainted faith David, if I had not hoped to fee the Goodncfi cftht Lord in
the land of the Living. Who can tell thofe fainting fits in the midil ofhigbefr.
Pleasures, thole bitter, Soul-turning Quaulmes in fulled Glories ; which the
men hive, that have no hope to fee the Goodnefs of the Lord after this Lift ?
Many pangs, many pangs of remorfe, and anguilh, pangs far beyond t lie
pangs of a natural Death, hath that dying Soul, which hath no hope to.lve
with God after Death.
Fear then this LofsCo great, (b irreparable. Fear to be prophane, like Efau\
to (ell your Birth-right for a Mefsoi Pottage, to fell your hopes of Heaven for
a fhort Satisfaction to your fenfual Appetite.
3. Perfuafive. Fear, what God can do. What cannot he do to make you
mlferable, who is the God of the Spirits of all Fief)} He can let forth Five
. pints upon you:
1. Spirit of Difeafes. 7. Spirit of Melancholy. TT. n . .
c c n /' J r 71 J a <£■ • V d 5T« tiis ownSpirtt.
1. Spirit of I vLyt and taljhooa. 4. Spirit of Kuine. * r
1. Spirit of Dij cafes. God can fend o. Spirit of Dfeafes into thy Body, to
•ftrike thee with Worms , with (bme foul and fharp ficknefs, till thou dye. a
loath'd, and horrid Death. Thus he did to King Herod in the Acls. Can. all
thy Phyficians then cure thee?
x. Spirit of Folly and Faljliood. God can fend into thy Breaft a Lying
Spirit, that (hall carry -the on to foolifh Counfels, that thou mayft perifh.
Thus he did with King Ahab. Can thy Wifdom forefee,or prevent this ?
j. Spirit of Melancholy* God can let forth upon thee a Spirit, that (hall fit
upon thy Brain and Heart like a black Cloud, diftilling poyfon upon both.
This (hall be thy infeparable Companion at Table, and Bed ; inlbciety,infbli-
tudc jto rrcx thee perpetually .This flrall make thy fweeteft Delights,thy deareff
Rcla-
Relations a Burthen and a di(eafe to thee.This fhall make thy fureft Strengths,
and firmefl: aids a matter (of continual Sufpicion, and mortal Jealoufy to thee.
Thus he did with King SW.W hat delights or bufinefies can now divert thee?
4. Spirit, of Ru'me. God can let upon thee, as upon Job, a Spirit, like a de-
vouring Sea, or Storm. This fhall take away from thee, thy whole Eftate j
from thy Children, their Life , from thy Wife, and wifefl Friends,their Affecti-
on, and Tendernefs. This will fill thy Skin with Noyfomnefs ; thy veins with
Fire; thy Bones with Pains ; thy Head with black vapours.This (hall take away
all reil from thy Sleeps, filling them with affrighting Dreams ; all peace from
thy waking hours, filling them with Tumult, and Sorrow ; till Life become
more hateful to thee, than the mod hateful Death- I cbofe Strangling, rather
than Life: faith Job, Chap. 7. 1 yj What can help, or comfort thee, at fuch
a time as this ? When an evil Spirit over-whelms all the Creatures to a man ;
what can the Creatures do ? /
y. Stirit of God. I cannot exprefs, I tremble to think this ; God can make
his own Spirit a flream of Fire and Brim/lone in thy Spirit, If. 30. 33. The
breath ( the Spirit ) of the Lord, aftream of Brimjlone. God can himfelf be an
everlafting Burning upon thy Immortal part. Who can lie down with everlafltng
Burnings ?Can all thy Tears, or Pleafures quench thefe Burnings ?
Well might Mofes cry out : Tfal. 90. 11. Who knows the Fewer of his
Wrath. According to thy Fear, fo is thy Wrath. You may read the latter Claule
thus : As is thy Wrath fo (Jiouldthe Fear of thee taThere is an unfearchablenefs,
an Incomprehenfiblenels in the Wrath of God. No Creature can take it in,
but is (wallowed up by it.
Let men fear God, according to his Wrath. Let men fear to make him their
Enemy ,or if they do,let them meet fo potent an Enemy betimes, while he is yet r
on the way, that they may cafl their felves at his Feet, with Subniiffion, Repen-
tance ; Fears, and Tears.
If you harden your Heart by Infen(iblene(s, or (enfaality, he can multiply
the Stroak of Sorrow upon thy Heart (even times, (even times more, ftiil (even
times,nay (eventy times (even, endlefly, till thy Heart be ground to the (maileft
Dud, and (b lie under his Feet.
If thy Soul be as high, rough, untraceable, as a IVhale, or Sea ; He can
tame, and calm thee by Griefs.
If thy Soul were a Leviathan, arm'd w!th impenetrable Scales over-looking
every lofty thing : God can make his Sword, which is his Spirit, to approach
thee : he can put h's Hook into thy Noftrils, draw thee forth out of thy fwei-*
ling Seas of Luft, and Pride, lay thee Pinting,and Languifhing upon the dry
Shore before him.
Thus ends the Third Perfuaf've.
4. Ferfuafvve. Fear what God will certainly do, to piwi[l),<md purge Sinners.
H x 1 Cor.
[fffc]
i Cor. 3. 13. The Fire Jlall try every mans work. Mark. 9. 49. J&i*^ em [hall
be faked with Fire. That, which is thehighed Principle^ Suprearned Power
in every kind, will (iibdue all other Powers, and Parts of things to kfcl£ So
it is (aid of Chrid : Philip. 3 . % 1 . According to that working, whereby he is able
even to fubdue all things to himjelf.
If lh\s?rincip!e of power meet with any thv<\« finable to itfelf,it cheri/heth
and heightens that till it be perfectly like, perfectly one with itfeif. Thus every
Sacrifice is (cafbned with the Salt of Divinity.
But where it meets with a Contrariety, it conflicts, and eonteds with ir ma-
king the Conflict as fierce, and lading ; as the Contrariety • till it have confu-
tned it. Thus every man (hall be Salted with Fire.
Thus is Fire among the Elements. Thus is God among the Creatures as a
Fire Salting every man's Perfon, trying every man's Work. If he meet wirh
any holy work, he reds upon it in the Secret of his Glory, as a Fountain of
Beauty, and Bleflings. It he meet with any pure, and fweet Spirit, like him-
felf • he clofeth with it, in all manner of gentlenefs,and (ofrnefs,as Two Flames
embrace one another.
But where he meets with oppofition he rageth. He barns upon dark un-
clean, untraceable Hearts, as Fire in the Iron-vjorks , till he hath poured them
torth into the Temper, and Mold or his Spirit, and Image.
Take heed then of feeding upon flefhly Pieafiires without Fearjis Sr. c/i
*de
fpeaks. O men, and women, what do you, while you live upon the World
and in Sip. ?
As the Woman (aid of her (elf in the dory of the Kings, 1 King. 17. n,
lam gathering flicks to bake a Cake for me and my Son, that we may eat it
and die. This is your podure. You are every where wandring, and bulled to
gather the Greatnefles and Pleafures of this world, that you may feed wirh
thefe your Flefhly part fat, and drong, as a Sacrifice , that the Fire of Di-
vine wrath may come down upon you, and devour you.
I fhall conclude this whole ttfe thus ; If there be a God, which hath brought
forth all the Sweet, and good things, which are before us here, which now
move Defire, or Delight in us : (lire this God is Almighty, and can yet heigh-
ten this GoodneG, thi3 Sweetne(s, to an hifinitcnefs, as well,asan Endlefne/s. Fcj.v
then for a Drop to lofe the Sea for a Tafl, the Feafl ; thy (hare in (uch Delio-hts
for the diort temptation of a Darling-Sin.
If there be a God which hath contrived, and fent abroad all the Evils,which
now afflict, aftright,amaze mortal men : lure this God is this way too Almiq-h-
ry,and can extend thefe Sufferings, till there be no Bound to them in our fenfc,
no end of them in our Eye. Fear then to dare this God by your Dalliances
in Flefhly vanities.
If there be a God, who is pure, juft, true, fweet, meek : fure he loves fuch
things
0
things as thefe, and hates the contrary : fare he will let hlmfelf againfl all
proud, impure, falfe, fiery Ways, and Spirits ; till he have confounded them, or
confumed thefe things in them; Fear then to be found before the Eyesof this
God without the Righteoufncfs, and Spirit of your Saviour as a Garment fail,
and clofe girt to you. Fear to be feen by him in your Nakedncfs. For his Eyes
are a bright and hot Flame, which will difcover thy Shame, and burn thy
Fie fat as the Whore* sm the Revdaticn^ltk Fire.
I have fpoken of Two Signs of a Servile State in Religion : Fear j and De-
pendencies. There Remain 1 wo more : Forms 5 Solicitude.
3. Sign : Forms. There are Two Sorts of Forms, which the Holy Ghoff.
mentions, in the Scripture :
1. Eternal Forms. 2. Temporary Forms.
1. Eternal Forms. Philip. 2. 6. Jcfas Ghrift is (aid to be In the Form of
God^ & ("fa* ' and in that Form He thought it no Robbery to be eotual with God-
This Form is the Sub fiance itfelf, Sprit) and Truth. This is the Effential
Form, which is no Shadovj, but One with the Subflance • no appearance Se-
parable from Truth, but that Appearance, which is Truth , no Letter or Out-
hde, But One Spirit with the Spirir, having Life in itfelf.
Sr. Paul [peaks of this Form : Rem. 12. 2. Be ye transformed m the Re-
nnvim of your Mind: Mt-Tr^p-^Os Again: Rom. 8.29. He hath predtfiina-
ted us to be conformed to the Image of his St?i : 'Zippufph- This is an Inward)
and Spiritual Form. It is the Evangelical Form, which is (een by Evan-
gel'cal Eyes ; winch is felt, as well as (een • being lower) as well as Form :
1 John 1.2.
2. Temporary Forms. The Jipcfile fpeaks of thefe Forms: 1 Gor. 7. 31.
The Fafaicn of this World pajfeth away. St. Paul ufeth the Word 2;$«a,\vhich
fignifieth the Outward Figure, and Shape in Bodily Things, which is a mcer
Accident) varying often, while the Subfiance remains the lame, not reaching
to the Spirit) but Inhering in the Outward Body, and Perifhing with it.
He makes u(e of the fame word : Rom. 12. 2. Be not ye Conformed to the
World : 2uj0ftsw/£e«h And thisisoppo(ed to \Asmf»^s&i but be ye Transformed.
Temporary Forms are Empty Figures ; Accidental Out-fide Shapes. But Di-
vine Forms are Subfiantial) Spiritual, EfTential.
We (peak now of fach Formsy as thefe, under the .Law ; which are not the
Life, and Power of God , but may be without thefe, and yet as Fair in them-
felvcs.
The Scripture makes ufe of this Word, Form,m this Senfe frequently : Rom.
2. 2 1. St. Paul (aith of the jew, who is One Outwardly, not Inwardly, as he
concludes irtjthe loft Verfe of that Chapter ; that he hath a Form of Knowledge ,
M6p?«»7y. The Word is Elegant,and feems to fignify a Form not Naturalfpr'mg-
ing forth from the Life, or Subftance j but a Form Jffecjatey Artificially made.
2 Tim
[54l
i Ti?n. 3. 5*. St. Taut fpeaks of the fame thing, and ufcth the fame Word :
Having a Form ofGodlmefs : Mcp^&w : but denying the Tower of it.
Thus much for the Explication, and Jujlipcation of the Word : Forms \ as
they are a Sign of Legality.
The Things which I underftand by Forms, is the Image of God, and God-
linefs taken in, or held forth according to the Principles, and Appearances of
This Creation.
St. Taul faith : Galat. 4. v. 3 . When we were Children, we were in Bcndave
under the Elements of the World, v. 4. But when the Fulnefs of Time came,
God ftnt forth His Sen. v. 9. After that ye have known God, or rather are
known of God, ( or, are made to know by God ) how turn ye again to weak and
Beggerly Elements, to which ye defre again to he in Bondage.
Mark, what Oppofiticns the Apoftle maketh.
1. Oppofnion : Between the Elements of the World : and the Sen fent forth.
When Jetus Chrifc the Heavenly Image of God is revealed in our Spirits, then
we are free from that Slavery of Spelling the Name of God out of the Ele-
ments of this Creation. We no more go to the Egyptians for their Learning ;
that is, to the Principles of Nature for the. knowledge of God.
2 . Oppoftion : Between the Knowing of God, (6 as being known, or made
to know by God, and the Elements of the World. We know God by Divine
Trinciples, when we know him by an Immediate Union with Him, which gives
us the Naked Appearance of God in our Spirits, by the Mutual Comprehen-
iionof our Spirits in that Appearance, and Spirit.
Till we thus know God, we know Him not. We have no Ima^e, but Sha*
dews only of Him. We know Him by Worldly Principles, whtch are Dark,
and Beggerly.
The Scripture often links together :hefe,zs in a Cha-'n : The Law, the Let-
ter, the Flefi), Man, the World, the Outward Man, the Jew, Forms.
Rem. 2. 28. 29. You have a Jew, Outwardly, in the Letter, Outward in
the Fltjb, whole Praile is of Men.
Rom. 8. 3. The Law is wcakthorow the Flefi.
iCor. 3. 6. 7. There are Coupled • The Letter, which kills : and the
Minifirationoi Death engraven in Stone.
Gal. 4. 3. sy. Thofethat are under the Elements cf the II rorld,Zre the fdme
with thole, that are under the Law.
Rem. 2. 1 7. There is a Jew refting in the Law : v. 1 8. He is inftrucled
out of the Law, and approves the things, that are Excellent : v. 20. He hath
a FormoL knowledge, and of Truth in the Law.
All thefe, and the Particular Sign of a Servile State now in hand, which is
Forms, will be clearly underflood by the Opening or Three of the Fore-mentio-
ned Ttrms.
1. The
i. The Flejh. 2. The Spirit, s>. The Law.
I. The Flejli. Flejh, &r\d Spirit ', Carnal, and Spiritual areoppofed, a?
Time, and Eternity : rhe i^^, and the Second Creation. All the Empty,and Tem-
porary Things of this World are Flejh. Job. 6. 63. 1 Per. 1.24. jFai. 17.2.
Sometimes Flefh is taken for the Corrupt State of Things : as jWe 23. 7/ta
Garment [potted with the Flejh.
Sometimes it is taken for the Vifible Vartoi Natural Things : as z Or. 7. 1.
^// Filt bine fs of Flejh and Sptrit. In the Former place Flejh was the Filth, that
defiled the Garment of Nature. Here it is Natures upper, and Outward Gar-
ment, which is in danger of being defiled.
Thirdly, Flefli is taken for the whole Frame of Nature in the Vifible, and In*
vifible Part of it. So Mat. 16. 41. The Spirit ts willing, but the Flefh is weak.
The Spirit there is the Spiritual', the Flejh the Natural Man. So Luke 3. 6.
All Flejh Jhall fee the Salivation of the Lord. This place is cited from Ef 40.5'.
The Glory of the Lord jhall be revealed, and all Flejl) jhall fee it together. Com-
pare this with 1 Tim. 3. 16. God manif eft in the Flejh, jufiified in the Spirit,
/een of Angels. Angels are Part of t\\xiF lejlj, which fees the Glory of God.and
hath it revealed in them.
Laftly, Flejh is taken for Created Nature, both Body, and Spirit, as it \&jbi-
ritualized. Jefiis Chrift (pake in this fenfe : John 6. 5- 5. My flejlj is meat indeed*
He expounds himfeli: afterwards : v. 6g. It is the Spirit , that \quicktneth, the
Flefh profit eth nothing. Our Saviour means thus much0: The Creature in ?ne, as
it is a meer Creature, is uncapable of fo near an Union with you, or fo great a
vertue in it f elf, as to be the food, or Conveyance of Eternal Life to you. But as it
is become a New Creature, and is made One in Verjon, and Spirit with the Di~
vine Nature : So you may feed upon it after a Spiritual manner, and be nourijh-
ed up by it to Eternal Life. For fb the Lord adds; The Words that IJfeak, are
Spirit and Life. So we read of the Flejldy Tables of the Heart.
But the Common Acceptation of Flefh , when it is oppofed to Spiritual
Things, and joyned with the Law, is the Third: that is, the firft Creation, or
this World.
This is manlfeft from the feventh of the Epiftle .to the Romans, v. %. The
Woman is bound by the Law to her Husband, while he liveth ; faith St. Paul
v. 4. Te are dead to the Law by the Body of Chrift, that ye may be married to
another } even to him who is raijedfiom the Dead. He goes on, v. 5. When we
were in the Flejh, the Motions of Sin, which were by the haw. Then, v. 6.
But now we are delivered from the Law, that being dead, 'wherein we were
held.
The Principles and Frame of Nature in the Invifible Powers, and vifible
Parts of it are. our Hi/sband by the firft Creation. For we were made (ubje&
to Angels in. that State, as in the New Creation we are to Jefus Chrift. And
we
ll
C 56 ]
we were made by Nature a little Lower than Angels, in the next degree of In-
feriority to them: as the Woman to the Man. This is plain by comparing
thofe Two Places: Pfal. 8. 5*. Thou haft wade him (that is, man) a little low-
er than the Angels: Heb. 1. 5. Unto Angels he hath not put in fubjtciion the
World, which it to come : But unto Jeliis Chrift , That is imply ed in the
Place.
The Law is the Law of the Husband, Now the Law was adminiftred by
Angels, the Miniftring Spirits, which are Principalities, and Powers of this
Creation, as the Vice-Gerents of God.
Now St. Paul faith ; that by the Body of Chrift that Husband died, which
held us in Subjection to the Law. The whole Frame of Nature was fhaken
by the Death of Chrift, and muft fall by the Power of it.
Then St. Paul adds, that we were fubjeft to the Law while we were in the
Flefto.
All thefe things make it plain, that by the Flefh he understands the State
of Nature in its higheft Principles, and utmoft Extent.
Thus much for the Firft Term, Fit fit.
1. Letter. This is the Image of God in F^efli. Letter and Spirit are oppofed
by St. Paul, as Old, and New : Rom. 7. 4. And he teacheth us, that by the
Death of the FleJJ) in the Body of Chrift, we are freed from our Service to
God in the Oldnejs of the Letter.
St. Paul oppofeth Spirk, and Letter, as Inward and Outward. He calleth
that the Letter, which is Outward in the Flefo: Rom. Z. 28, ic).
The Spirit is Jefus Chrift, as He is the Heavenly Image of God within in
the Heart of God ; r.Cor. 3. 1 J. This is that which is Inward, under the
Vailof hhfo.
The Letter is the Image of God in the outward Man, as it is drawn forth
from , and difcovcred in the Principles of the firft Creation , which is the
Vail
3. The Loqv. This is the State of the Soul, while the lives in the Letter
and hath Communion with God only by the Letter.
St. Paul thus defenbes a Legal State'. Gal. 4. 3. IVhen we were Children
fyfanti Infants) ire were in Bondage under the Elements of the World.
While we are under the Law, we are Infants, we have neither the£*r,nor
the Heart, nor the Mouth of the Spirit, and the Spiritual man , in our Souls.
We are Uncapable of Taking in, or making out God in his own Divine
linage, according to Spiritual Principles, or the Elements of the New Crea-
tion. Therefore we are in Bondage to Natural Principles, and Reafonings.
We are bound up within the Compafsof this Creation, as in a Prifcn. We
areunskill'd in, unacquainted with any Principles, or Appearances of things ;
beiides thole of this Creation. We compare Spiritual Things by thefe Things
of
IJ7]
of Nature. We hear God with the Ear,wefpeak of him with the Tongue, of
this Creation, We receive, and cherifh fuch Notions of God, as are agreeable
with this Frame.
The Manifeftations of God, which fpring from Spiritual principles, from
the Face of God himfelf, are Barbarians to us, while we are under the Law.
To the Law of Nature, to the Teftimony of Reafbn, to the Elements of
this World ; whatfoever fpeaketh not acccording to thefe, whatfbever cafteth
off, or doth not cloth its Speakings with the(e Forms, though it be the Spirit
Himfelf; hath no Light in it to our Underftandings, while we are under the
Law.
Thefe Elements, or Forms in which we are tied up, while| we are under
the Law, are,
i. Weak. 3. Beggarly,
z. Dark. 4. Old.
. 1 . Forms are weak Things. They have only the Shadows of Good Things
to come. They have not the Sub fiance. They cannot give us the Good
Things Themfel-ves.
Forms fet the Picture of our Beloved before our Eyes ; but they cannot lay
the Ferfon Himfelf in our Arms. They are but a Letter from our Husband.
They have not the Spirit of our Husband in them.
2.. Forms in trie knowledge of God are Dark Things. They can give us
no clear, or certain Difeoveries.
The greateft Light of Communion or Comfort, that can come, while we
are mutu^p in Forms, is but like a Spark from a Flint at Midnight. It hath
much Doubt, Diffidence* and Fear mingled with it.
3. Forms are Beggerly Things. They cannot lay open before us thellnfear-
chable Riches of Chrift.
Jems Chrift is Rich in Glory. He can fill all Appearances. He can bring
forth Innumerable Appearances. He hath Glory above all appearances, which
the Creature is capable of. He can bring forth more Glory into thy Heart,
than can be made out in thy Heart itfelf by any Appearance, The Power of
Glory which thy Spirit feel?, fhall be above the Appearance, which it fees,
1 Corin. 14. 14. Ephef. 3. 19.
How poor then, and Beggarly mud that Spirit be in the knowledge of the
Glory of God, which is fhut up in any one Form, in any one Sort, or Degree
of Manifeftations?
While thou canft not part with any Particular Form of Appearance while
thy Spirit is not indifferent, and univerfal, extending itfelf to all Forms in the
Manifeftation of God : while thou art not above the Forms of this World :
Thou wilt be but a Beggar in thy Divine Difeoveries or Enjoyments.
He muft be above, the Letter, in the Spirit ; above and out of all Created
I Images,
Images in the Light of Life itfeif, that will attain to thofe Riches of ajfuranct
$f dfftll under ft and mg in the My ft try cf GcdJ and Chrift, which Sr. Taul fpcaks
of ? Cvlofs. 2. 2..
4. Forms are Old. God hath blafled all Forms and Ways of his Appear-
ing by the Principles, and Elements of the Creature. It they have had any
Beauty, yet now they are Blear-tyed. If they have been FruitfuLyet now they
are become a Barren Womb, which ;s as the Grave.
TheCrofs of Chrift, and the Glory of his Appearance in the Spirit have
taken away the Life, and Glory of all Manifdlations, or Adminiilrations in
the Flefli.
They are Old, Withered, Decayed, and Dying. The more cur Saviour
(nines out in the Glory of his Father, the more will they Droop till they drop
quite into the Duft,
4. Sign : Solicitude, Reft, and want of Reft are the dift'nguifhing Notes of
a Legal, or Evangelical State. His Reft frail be Glorious \ faith the Prophet of
the Lord Jefus in the Times of the Gofpel, Efa. 11. 10. Ccme to wf. faith our
Saviour to thofe under the Law, Tou that labour, and are heavy ladtn0 and I
will give you Reft, Mat. 1 1. 28.
A Legal Spirit hath a Four-fold Solicitude.
1 . Solicitude, for Acceptance cf the Tcrfon.
2. Solicitude, for Affiance in Verplexities.
3. Solicitude, for Light in the way.
4. Solicitude, for Life in the work of Grace.
I. Solicitude, for Acceptance of theVtrjcn. While the Soul is under the Law,
the Seed of God, Jefus Chrift is not yet come up, nor revealed within her.She
fits therefore trembling in the Dark, fometimes Confident, that it is a Seed of
Love , fometimes as Peremptory, that it is a Seed of Wratk, which lies hid in
her. So (he is perplexed, and anxious in hcrfelf.
St. Vaul teacheth us, Colofs. 2. 2. that Ajfuratice arifetb from \\\z Acknow-
ledgment of God in the My fiery even of the Father, and of Chrift.
The Myftery of the Gofpel lies hid under the Law, the Heavenly Imaged
covered, and kept out of Sight by the Earthly. All this while a Saint is apt to
be looking down into himfelf, and to judge of Love, ox Hatred, by thofe Ap-
pearances, which he finds of either in himfelf. But ftill he finds thofe Appea-
rances Mixt, Unconftant, Doubtful. So he is ever toll from one thing to ano-
ther with much Unftablenefs, and Unquietnefs.
If he look up to God, he fees Him in a Cloud, thorow the Principles of the
Creature, in which he judgeth of God after the manner of Man ; and Co one
while he believes him to be a Sweet Friend ; another while, an Irreconcileable
Enemy.
But he that is truly Evangelical) looks upward ftill, like Stephen. He fees with
the
the Eye of his Spirit Heaven, thaj^Divine Image, and State of things, opened
to him. He Teeth the Father, and Jefuj Chrift ftanding at the Right Hand of
the Father, and himfelf in the Arms of Jefus Chrift, as Lazarus was feen lying
in Abraham's Bofbm.
This Difcovery of the Myftery of God above, gives him a full AfTurance
concerning the Acceptance of his Perfbnin the Beloved One.
z. Solicitude, for Affiance in Perplexities. The Temper of a Legal Spirit in
this Point is fitly exprefs'd, Vfal. 116. 10. 11. I was greatly affiled, I /aid in
my haft : All men are Lyars.
While our Comforts depend upon the Forms o£ our Saviour's Appearing to
us, either Inwardly, or Outwardly : we are, as call off,and at a Lofs upon every
Change. When a Temptation, or unexpected Trouble arifeth, we are like a
Ship in a Storm, that hath loft its Anchor. We are carried away with the vio-
lence of the Tempeft.
Then we' cry : All our Signs for Good have deceived us. All the Marks of
Divine Love, which men have given us, all the Encouragements , and Comforts,
with which they have carried us on : All the Mamf eft at ions, and Workings, which
we difcovered, as Grounds of AJfurance, in our own Hearts ; All thefe have de-
ceived us. GoodGodwhom, orwhatjhallwe truft} What jhall we do, that we
may have reft m the Time of Trouble ?
This is the uncertainty of his Comforts, who is under the Law, who hath
not all his Comforts, and Confidence wrapt up in One Spirit with Jefus Chrift,
who is the Same, without Change, in the midft of all Changes ; Teflerday, and
to Day. It is this alone, which can make us fweetly to Rejv>yce in our Infirmi-
ties, and Tribulations.
3. Solicitude : for Light in the way. While the Law is our School-mafier, .the
Letter is our Way, and Guide. The Letter hath a Twofold Inconvenience in it.
Firft, the Way of the Letter is cut out into great Diverfity of Paths. It is
full of Windings, and Turnings. It hath manifold Rites, and Obiervations in it.
Secondly, the Letter itielf is Old, and Dim. So the Diree1:ions,which it gives
us are very Dark, and uncertain to us.
Thefe Two inconveniences make us perpetually full of Difputes, and Doubts
in our felves, every ftep, that we take, whether we be in a right way, or no.
We never can be delivered from this Solicitude, till we be brought into the
High, and Plain way of tie Spirit, in which the wayfaring Man , though a
Fool, cannot erre.
4. Solicitude : For Life in the Work of Grace, Rom. o. 3. The Law being
weak thorow theFlefh, Heb. 7. 16. Jefus Chrift is made a Prieft, not after
the Law of a Carnal Command; but after the Power of an Endlefs Life.
The Life of Grace under the Law is very Weak. For the Way of its Work-
ing is by FleftYy Principles. It is fb conveyed thorow them, as if it were
wrought out of t :em altogether. I z la
[6o]
In this State the Soul eats the Bread of Life, with the Sweat of her Brows.
She is fain to till an Earth full of Bryars, and Thorns. She carries on the
Working of Grace with much Difficulty for the prefent, and Anxiety for the
Future. For the Life of Grace is weak, and it puts forth itfelf after the Way
of the Life of Rcafbn, by Parts, Affections, Paflions, Refblution, Induftry.
This way of Working by thefe Powers naturally carrieth along with it much
Care, and Vexation. Whereas under the Gofpel the New Earth bringeth forth
the Fruit of the Spirit of its own accord, according to the (everal Seafbns, and
Growths of it. And this is done, while the Husbandman (leepeth, while the
Spirit lies fweetly at Reft in the Bofbm of her Saviour without any Care, or
Toil.
The Life of Grace in the Law, is as Water drawn up out of a Deep Well
by Buckets-full at a time. But in the Gofpel it is a Living Fountain fpringing
up Freely, Plentifully, Uncehantly.
So much for the Signs of a. Servile, or Legal State in Religion.
I will conclude this Head with one Ufe of Confolation.
Application.
Ufe. Confolation. You, who feel not your (elves carried up into the Glory of
God by the Spirit, as upon the Wing of an Eagle ; but are creeping towards
Heaven, like Worms upon the Ground : you have great Priviledges belonging
to you, and a great Portion of Comfort.
Your Priviledges, in which you that are under the Law, may Glory, and
take Comfort, are thefe :
You have an Adoption, or Son-flup', a Protection; a "Pre fence of Glory ; a Po
culiar Worfinp ; a Pledge, and Type , you may have a Precious Seed in you.
i . Priviledge : Adoption, or Son-flup. Rom. 9. 4. You are the Israelites in
the Letter j or Fkjli, to whom pertaineth the Adoption. God is your Father in a
more efpecial way, than to the Reft of Men, in a nearer Relation, than that
of Creation. You are Sons, though by the Bond-woman. You are begotten a-
gain of God into a New Image of Himfelf : though this Image be in the
Flefh, and of the Flelh, as the Mother.
2. Priviledge'. Protection. God was with all his Thoufands of Angels on
Mount Sinai in the midft of the Fire, and Thick Darknefs. This was an Alle-
gory, and fignified thy Heart with its Fears and Agonies under the Law \ in
the midft of which God, and His Angels dwell, as a Defence over thee. The
Law was added becaufe of TranfgreJJions : to Protect thee from the Power of
the Devil in thy Lufts, and Corruptions.
3 J Priviledge: the Prefence of Glory, This is reckoned up, Rom. 9. 4.
The Glory. The Glory is fbme Manifeftation above the Work of Nature, fent
forth from God, and having God prefent in it, converfing with us by it. Such
was the Pillar in the Wildernefs ; fuch the Smoak in the Temple ; the Appea-
fearance at the Oracle. Thou
[6xJ
Thou alfb who feareft God, and workeft Righteoufhels, though under the
Law j yet haft a Glorious Work of God upon thy Heart, a Divine Appearance
of God in thy Spirit, a near Pretence of God with it ; by which thou haft
Accefs to Him, and Communion with him.
• We read of thofe that are near, and thofe, that are far off. Thou in the
State of Nature waft far oft from God. Now being brought under the Law,
thou art near to Him. When thou (halt be brought up into the Light of the
Gofpel, thou wilt fee thy felf in Him.
4. Vriviledge : Peculiar Worfhip. The Covenants ; the giving of the Law ;
The Service of God pertained to the Israelites: Rom. 9. 3. Thou art an Ifrae-
lite, a Kinfman of Chrift, and all the Saints, nay a Brother according to the
Flefh: if thou haft the Work of the Law upon thy Heart. The Covenant,
nay both Covenants,in the Letter, in the Outward Dlfpenfation, and Admini-
ftration belong to thee. Thou haft a Right to all the Ordinanccs,and to every
Inftftuted Service of God. The Promifes in the Propofal of them concern
thee in the Fir ft Place.
Go then to the Sacraments ; Pray ; Read the Word ; Hearken to the
Promifes \ whatever thy Troubles, or Terrours be. Thefe are appointed for
thee to keep, to Comfort, to carry thee on, till Chrift be revealed in thee.
fy. Privtledge : The Pledge, and Type of Spiritual and Eternal things, Rom.
9. 4. The 1'romifes ; The Fathers \Chrifi according to the Flefo.
When thou feeleft the Bondage of the Law to lie heavieft upon thee, thou
haft this to comfort thy (elf with : All the Saints of old, in whofe Loyns, the
Life, and Heirs of all Grace, and Glory lay ; lived in this State, and were fub-
je£t to. the Law, even until death : Jefus Chrift Himfelf was born of Legal
Parents, and made under the Law.
Befides ; The Law is a Flefhly Image of all the Joys of the Gofpel, and
the Spirit, and Heaven. The Law holds them forth all, not in the Type, or
Image only ; but in the Prophecy of them, as being certainly to come.
Mofes, and the Prophets go together, and Moles himfelf is One of the Chief
of the Prophets.
As Chrift according to the Flefh was an Hraelite, Co the Law is the Beauty,
and Glory of Chrift in the Flefh, teftifying of itfelf, and its own coming in
the Spirit.
Sit down then under thy Fig-tree, under the Shadow of the Law, with
good Nathaniel, till thy Vine be grown up. There look on Him, who feeth
thee. Behold that Glory, which looks forth in the Law,as in a Flefhlylmage
of itfelf. Feed thy felf with the Expectations of his Shining out, whom this
Image prophefies of to thee. When he difcovers himfelf, thou (halt know,
that He, was in Covenant, and Communion with thee, even when thou were
under the Fig-tree.
60 Friv'ir
/
.
[6zJ
6. Priviledge : You may have a Precious Seed in you. White you are Le-
gal you are in Bondage to many Fears, and Terrours : You weep, for you
fay j you can difcover nothing of Chrift in you. It is true the Seed is not
come up yet ; but it may be Sown. You come not Rejoycing,and bearing your
Sheafs with you : yet you may be thofe, who go forth weeping, and carrying
your Precious Seed with you.
When Darknefs would drive you to Defpair, then take to your (elves the
words of St. PW, Gal. 3. 23. Before Faith (that is,the Revelation of Chrift
in my FlefhJ I am kept under the Law, under Terrours, and Rigours, Shut up
in Darknefs and Fear, from all Comforts, or Confidence unto the Faith, (that
Appearance of Chrift) which frail be revealed j but now is hid, as a Seed only
in me.
Though t/jou canft not yet with good old Simeon, fingover Jefus Chrift in
thine Arms, a Song of Peace, and Reft to thy Soul :yet thou may it with Mary
have him in thy Womb. This Burthen, which thou bearcft,and goeft with (6
heavily, may be the Burthen of the Lord, the Immortal Word in thee.
Thefe Tangs, which thou feeleft may be,not to the Death of thy Soul, but
the Birth of a Son, a Saviour, whole coming forth (hall make thee to forget all
thy Sorrows, and Rejoyce; because a Son is born unto thee, by which Birth
thou art no more a Servant,but a Son.
I have now donefpeakingof the Servile, and come to the Son-like State la
Religion.
2.. The Son-like State. This is known by a Four-fid Property.
1. Love. 3. Spirituality.
2. Life. 4. Refgnation.
I. Property : Love. I ihall ihew this \\\ two places of Scripture.
I. Scripture: Galat. 4. 6. Becauje )e are Sens, he hath (ent forth the Spirit
of his Son into your hearts, crying, Abba y Father. St. Paul in thefe words tou-
chcth four Things, which will much open this Point, and this Particular.
1 . The Sonfiip of a Samt. 3 . The Difcovery of it.
2. The Conceahnent of this Sonfrip 4, The Eft tl of this Difcovery.
1. The Scnjhip ef a Saint. This is the Union of a Saint in one Spirit with
him, who is the only begotten Son of the Father, Jefus Chrift. It is the Fel-
lowship of the Perfbn of a Saint in one Life, one Image with the Perlbn of
his blefled Saviour. The Apoflle unites thefe two: our being Sons ; and our ha-
ving the Spirit of his Son. And that which St. Paul in this place calls The Spirit
cf His Son : he calls the Spirit of Adoption, Rom. 8. 15-. That Spirit, which
is the Spirit of all the Sons of God.
2. The Concealment of this Sonjhip. The coming of the Spirit into our Souls
doth not make us Sons, but mantfefis us to be fuch. We are Fir ft Sons, and then
the Spirit of his Son is fent forth into our Spirits. So we read plainly : Becaufe
ye
ye are Sons , he hath fent forth the Spirit of his Son into your Hearts.
Yv'hile we live in fin and flavery, we are in truth Sons, though we be, as
Princes in difguife. Yet ever God retains in himfelf, the Root, and Image of
our Perfbns, as of Sons,
So our State of Sonfh'p is twice hid : once in the Secret of divine Glory ;
again under the Shadow of our Fielh.
3 . The Difccvery cf this Sonjlup. This is by the fending of the Spirit into
our Hearts. This Spirit is manifold. Ephef 4. 3. Keeping the unity of the Spirit
in the bond of peace. Where the Unity is kept by a Bond, there a Multiplicity is
clearly fignified.
1 Cor. ix. 1 3. We are all baptized by one Spirit into one Body. Chrift and
his Saints are there (poken of AHthefe together are one Body of Divinity, and
Glory. Each particular Saint is a Member of this Glory, a Son, or Child of
this Divinity. Each one hath the fame Spirit, which comprehends all the Per-
fbns of our Saviour, and his Brethren.
God in his own time fends down this Spirit upon every one of his Sons.
When it comes, it difcovereth in itfelf, thy Saviours Perfbn, and thine, in one
Light, Life, and Form 5 in one Relation to God, as being both Sons.
The Spirit mining forth in thy Spirit, (hews itfelf at once, One with God,
and One with Thee. So it becomes both the Witnefs, and the Evidence of thy
Relation to God, as of a Son to a Father.
Therefore St. Paul tcachethus: Rom. 8. 16. The Spirit beareth witnefs
with our Spirits, that we are the Sons of God. The Spirit is the Brightnefs of
the Godhead ; which, as it defcends into our bofbms, opens the Godhead to
us, there difcovers us to our (elves, as We were Eternally comprehended in that
Root, as we grow up out of it, as we abide, and flouriih in it.
This Spirit being immediately united to God, immediately united to our
Spirits, is an immediate Teftimony of our Sonfhip.
4, The Eff'ecl of this Difcoz>ery. He hath fent forth the Spirit of his Son into
our Hearts, crying \ Abba, Father. The natural EffeB of our Sonfhip made
manifeff, in us is a natural AffecJion to our Father. While we are in the State of
Nature we know not whence we come, nor whither we go, when once we
have received the Spirit of Sons, we then fee God to be the Father, who did
bear us in his Loyns from Eternity, who brought us forth into this World;
who can never forget us, though a Woman fhould forget her only Child , who
hath ever Bowels of a Father, care, tendernefs,fweetnefs towards us j who can-
not always hold, but He mulldifcover himfelf to us.
When a Saint feels thefe Workings of the Spirit of God in his own Spirit,
then his Bowels turn within him, then he melts, then he cafls himfelf into the
Embraces of his God, and cries ; My Father : Abba, Father.
Thus God gives a Check to our Lulls, changing them into a divine Love,
by Vifcoverjs This
N.
t64l .
This is the Ftrfl place of Scripture.
x. Scripture, i Joh. 4. 16. 17. He that dwells in Love, dwells in God,
and God dwells in him. For God is Love. In this is Love made perfecl, that we
may have Boldnefs before him in the day of Judgment. Becaufe, as He is, fo are
we in this World.
Two things are taught us in thefe words :
1 . The Relation between God, and a Saint in an Evangelical State.
x. The Affeclion of fucha Saint towards God.
1. The Relation between God, and a Saint in an Evangelical State. The
Relation between a Father, and a Son in Nature hath three Parts.
1. Tart. The Nature of the Father is in the Pcrfbn of the Son. It is one
in both, as the Sap, and Seminal Power is the fame thorow the whole Tree.
x. Part. The Perfbnof the Sonfiibfifts in the Nature of the Father ; as
the Body of the Tree in the Root.
3 . Part, The Perfbn of the Father propagates and multiplies itfelf in the
Perfbn of the Son ; as the Body of a Tree runs out into Branches.
Such a Relation with fb many Parts is there between God, and a Saint, as
between Father and Son.
1 . Part. The Divine nature is in the Perfbn of a Saint, as the Fountain
of his Being, the Fulnefs of his Perfbn. Thus St. John faith : We dwell in
God I not in the Flejhly Image of God, as a Servile Chriftian j but in the Spiri-
tual Imaze, the naked Bofbm of the Godhead.
x. Part. The Perfbn of a Saint is in the Divine Nature, as in his Root, in
his Element, in his proper Principle 5 as that, which comprehends him, communi-
cates itfelf to him, fufiains him, flows in upon him, fl)ows itfelf in all things,
poffejfeth, acts him entirely. Thus faith St. John : We dwell in God : that is, as
a Worldly Spirit dwells in the Spirit of this World.
3. Part. God propagates himfelf in a Saint. Both are one Life, one Spirit
multiplying itfelf into various Forms : Both unitedly, and in One,pafi thorow
all Forms. So St. John again teacheth : As He is, fo are we in this WorU.
This is the Relation between God, and a Saint in an Evangelical State , as
that between a Father and a Son.
x. The Affeclion of a Son-like Saint towards God. To dwell in God, and
dwell in Love : to have God, and to have Love dwelling in us, are both One
thing. For God is Love.
God is an Infinite Sweetnefs,which is both Fountain, and Sea in one : a Foun-
tain fending forth many Streams, many Sons : a Sea drawing all into its own
Bofbm again by a Natural courfe.
He then that is a Son of God is a Son of Love : Love of that rirft Love,
coming forth from it, and returning thither, whence it firft came.
This Son-like or Filial Love hath Two Characters,
"». Character:
[6j]
i. Character: The Degree. z. CharaSttr : The Extent.
i. Character-. The Degree of Love. Love in a Son-like Saint rifeth to a
Confidence, a Boldnefs in the pretence of God, even then, when he puts on r,he
moft terrible Appearance in the day of Judgment.
The Ground of this Boldnefs in a Filial love is Three-fold.
i . Reafcn. A Saint, that is, a Son, knows, and feels God to be Love.
i. Reafon. He knows himfelf to be in this Love, to be One With God in
hisTIeavenly Glory.
2. Reafon. He knows this Love to be in him, God to be one with him m
his worldly Difguife : We have boldnefs>becaufe as he is,fo are we in this World.
All thefe Three Reafons are wrapt up in this One Claufe.
As he is in the World \ Love if elf : (b are we with Him, (enfible of Him.
As He is in the World, and at once above the World, in Glory : fo are we in
Him.
As he is in the World, clothing his Divine Sub fiance with Flejhly appearan-
ces: fb are we, becaufe he is in us. This is the firfi Character of a Filial Love.
1. Character: Extent of Love. A Saint, that is a Son, hath not a particular
Love to God,or any Object. He is,as his Father is,Love in its full Latitude. He
dwells in Love. Love is the Air, in which he breaths, in which he receives all
Shapes of things, in which he communicates himfelf to them.
A Son of God is like his Father in Two Things :
i. He is a beautiful Light mining upon all things equally, flamping its
own bright Form upon them,fo beholding them.
^. He is a Cloud of Sweetnefs, like gentle and fbft Rain falling upon every
thing, till it have (weetned it by degrees to the time height; and enjoying it
in that Sweetnefs :
Exhortation, Make GWyour only Mark, and Aim. What is ir, which you
feekfor ? Love ? God is Love. What is it, which makes every Action, or fulle-
ring; fweet? This, if Love be the beginning. What gives you Reft in every
End of things? Love. Then leek God above all things. Make him the Begm-
nii<T, and the End of your way. So you fball have a (weet Reft in all. For He
is Love.
How ftrange is that pei verfenefs, which is in the Nature of man ! When
man was firft made, he waspiaceJ in a Garden, where he had liberty to eat of
all the Trees, excepting one Tree only, which bare all manner oF Curfes for
Fruit, the Forbidden Tree. Yet then man eats of this one Tree, and lets the
reft alone. Now all the Trees in the fame Garden, which are all Creatures in
the World, have wo, and death growing upon them. .There is one Tree only
in the m'dft of the Garden bringing ionh Glory .and Immortality. This Tree
iiGod. Now man will feed plentifully on all the other Trees; but wiH eoe
touch this Tree of Life.
K We
[66]
We all have Notions in our heads, and Expreffions upon our Tongues con-
cerning God ; that, if we fpeak of Wifdom, He is Wife ; if we fpeak of
Strength, He hath power ; if we (peak of Glory, He is beautiful , if we fpeak
of Joy, and Delights,He is fweet. But oh that there were fuch Hearts in us to fet
up this God in our Spirits for the fupream Wifdom, Tower, Beauty, Sweetnefs !
1 will divide this Exhortation into Three.
i. Exhortation. Seek the Knowledge of God. As our Saviour once (pake
pafiionately over the Jews : O Hiernfalem, Hierufalem, if thou hadft known the
things of thy peace .' In like paflion doth my Spirit breath forth this over you,
that now read it : O Man ! O Woman ! If thou knewefi the One thing of thv
Veace, the Knowledge of thy God. This is the Chief, the only thing, the All-
things of thy Peace. For when thou knowefl him, thou knoweft Love in
truth, the Life of Love ; and this is Eternal Life. John 17.4. This is Eternal
Lfe to know thee.
Prefs the knowledge of God upon thy Spirit by the(k'&&& Motives.
1 . Motive : The Knowledge of God is the Inlet of all Grace, and Comfort,
Rom. 10. 14. How \h all they believe in him, of whom they have not heard ?
If Faith be the mother, and nurfe of a Spiritual Life ; the knowledge of God
is the Father, and the Food of Faith,and of that. If Faith be the Fountain,that
iends forth the Streams of Divine Strengths,and Confblations • the Knowledge
of God is the Sea that fupplies this Spring.
Rom. 10. 17. Faith cometh by Hearing, and Hearing by the Word of God.
The Word of God is the Image of God, which is Jefus Chrinr. This Word re-
prefents itfelf Three ways : Eternally : Internally : Externally.
1 . Eternally the Word of God reprefcnts itfelf to Glorified Spirits. That
Knowledge of God, which is begotten upon the Spirit by this Reprefentation
is call'd Seeing. For it is a Reprefentation in a clear Light, as before a man,
as face to face. 1 Tim. g. laft, Seen of Angels.
i. Internally to men on Earth by the Principles of Natural Reafon, or by
Supernatural Principles from the Spirit, or from the Written Word.
3 . Externally by the outward Creatures, by the Senfes, and Obje£h of
Sen(e. Thefe two laft ways of Reprefentation are call'd ; Hearing or Report.For
they are Representations of God conveyed thorow the darknefs of our Na-
tures, as a Voice fpeaking from behind us, from behind the wall of our Flejh.
When God is pleafed thus to give hisWord,to put forth a Difcovery of him-
feif thorow our dark Principles, as by the Hearing of the Ear, in our Souls ;
then God, in all that he appears to be, appears to be Live. This Senfe of God
thus impreit upon the Heart, unites it to God, makes it to believe h'm, truft it-
felf to him, repofe itfelf on him, reft in him, leave its defires, and hopes with
him ;tha: as He lives, lb this Heart snay live ; as he works, and carries on his
own Defire, fb he may work on this Heart, and advance the Happiaefsof it.
This Faith cometh by Hearing, Hear
E«?3
Hear then what Nature without you, fpeaks aloud of God : that He is good,
true, juft, full and free. Liften to that report, which is made of God by all
your Senfes, by all the things of Senfe, in the feveral Languages of their Beau-
ty, Power, Plenty, Pleafure, Variety.
Liften to the inbred voice of your own Reafcn. Hear the clear report,which
that makes of God ; that there muft be One, the Fir ft > and fo the Befi of all ;
above All, in All, gathering up ail into himfelf ; the Beginnings and the End of
All. >
Liften to Supernatural Principles. If you cannot hear,or underftand the lan-
guage of the Spirit ; yet hearken to the found of the Written Word, which
cries in your Ears : God gave bis Love, and Glory to man, before he gave a Being
to the World. When man had made himfelf Miferablefied gave Himfelf to mifery,
and death for man : God all along quite thorow lime to Eternity carries on this
work of making himfelf wonderful in man, and Man a wonder of Bleffednefs in
Him.
He that flops not his Ears againft thefe fweet Reports of fuch a God, a God
of Love, cannot but be charmed by them. A man that hears this, will beleive$
he will at leaft caft himfelf on God, and fay : Whither-ever thou goefi, carry
me with thee : Where- ever thou flay eft, be thou my Reft, To thee only, O my God ;
to thee entirely, O my Love, do I truft my felf This is thefrft Motive to the
knowledge of God.
z. Motive: The Knowledge of God emprcves, and exalts the ScuL Pfal. 90.
14. I y faith God, willfet him upon high, becaufe he hath known my name.^ovvQ
can tell, but they, who have tafted, what a Divine Height, what a Height of
Divine Strength, and fweetnefs there is in the Knowledge of God. I willfet him
on high : the word in Hebrew fignifies : / will feat him in afircng.Cafile fituate
en a high Rock. Such a Cattle is the Knowledge of God for Air, frofpecJ,ar\&
Strength. As a man grows in the Knowledge of God ; he feels himfelf lifted up
into a Divine air, in which purity , peace, pleafure, Angels breath ; he perceives
himfelf walled'm with an aflured fafety, and reif, which nothing can reach,
nothing can {hake.
The Knowledge of God opens a man's Eyes, to fee Fields of Glory, and
Rivers of Pleafure, in the midft of which he is every where ; together with
Hovfes of Fire, and Chariots of Fire, which continually plant themfelves be-
tween him, and every Enemy.
g. Alotive : The Knowledge of Gcd preferves a man from Evil. Gal. 4*
9. After that ye have Known God, or rather are knewn of him, how come ye to
turn back to thofe weak, and beggarly Principles, to which ye deftre to be in bon-
dage.
Thefe Beggarly Principles are the Principles of this world, in which we lye .
by nature, as in a Vrifon, in a Houfe of Bondage, where Sin binds us, Shame .
K % covers
[68]
covers us, Death feeds upon us. What fhall deliver us from this Prifon, this
Slavery ? The Knowledge of God will do it, and that alone can do it.
When God puts forth his own Image in us, he then owns us, and makes us
to know, and own him. Thus we know, and are known by this Image of God
living in our Spirits. As the Serpent of Mofes devoured the Serpents of the
Magicians: So this Image of God in our Spirits fwallows up all the Images and
Shapes of this inchanting World, which are as Serpents tcmpting,and ftingin^
us, cafting forth the Poyfbn of Sin, and death upon us. This Image prefents
us with Heavenly Forms ; plants us in itfelf * cloths us with itfelf • lb furni-
fheth us with Treafure, and Armour. Now having thus known God, and the
fweet Freedom of his Love • how can we defire, or bear to be again in bon-
dage to our former Vanities.
4. Motive : the Difccvery of God foews us, all, that our hearts cau wijh to
fee. Pfal. g 7. 4. You have this Counfel given you : Delight thy [elf in the
Lord, and be (hall give thee thy hearts defire. Acquaint thy (elf with the Lord,
and he (hall (hew thee thy hearts de(ire,'n (hewing thee himfelf.
What is GodlEfo. 5*7. 1 5*. He is the High and Holy One,that inhabits Eter-
nity* What then fhalt thou fee in the Difcovcry of God ? Thou (halt fee Ex-
cellency, and Joy at their Height, and fixt there, unchangeable, Eternal, as
Eternity itfelf ; without any Change, which is the caufe of all Lofs, and Death ;
without any Shadow of Change, which makes all Fear and Melancholy.
JVbat is God ? See by Jefus Chrift, who is the Image of God. You read of
him : Ephef. 1 . 1 o. God hath gathered up all things into One, in Him. What
then (halt thou^ in the Appearance of God ? Thou (halt fee all thofe Forms
of things, which affrighted, and oppreft thee in Shapes as Delightful, as Delight
itfelf. For thou (halt/ee all things in One, in drift. Thou (halt fee all Varieties
of things in One Beauty, as the various Mixtures of that with itfelf, or Multi-
plications in itfelf. Thou fhalt fee thy felf immortal in a State of full Glory:
according to that, which St. Paul (peaks : 1 Tim. 1. 9. The Grace, which was
given us in drift, before the World was. Thou fhalt /<*£ thofe dear Relation?,
thofe fweet Contents, which thou haft loft, and over which thou bitterly
mourned, breaking thine Heart ; or which thou feared to lo(e,and (6 lived ever
trembling in this Fear : Thoufhak/ee all the(e living together in one Bleded-
nefs ; prefent before thee in one view, never to die, never to be lod, whe/i
once thou feed God in thy Soul. For all things live to God. Thy dead Joys are
dill living in him ; Death itfelf, which kill'd them, and threatens thee, lives a
lovely life there.
What is God} God is Lcve. What then (halt thou fee, when thou feeft God ?
Thou VbsXtfee a pure, unmixr, abfolute, unconfin'd Lcve. Thou (halt fee all
f h:ngs having their Being in LcT'^be caufe they have the'r Eeing in God. Thou
fhalt jee all things animated by a Life of Lcve, inl^iredby a Spirit of Lcve :
becaufe
[69]
becaufe God is the Sutckning Spirit of all. O Sweet Sight ! To fee every thing
qmckned by Love, and (b made perfectly Loving ; every thing clothed with
l>z/e, and (b made perfectly Lovely. This he /ee/, that /eex God made mani-
feft to him.
Now, as the Woman (aid of our Saviour : Behold a man, that hath told me
allr that ever was in my heart : may not we fay this of the Knowledge of God :
Behold a Light, in which you fiall fee all, 'that ever was in your heart to hope,
wifh, or imagine ?
Is not this the Wifdom, wh;ch is fweeter than Honey ? Richer than Pearl ?
Better fortraffick than fine Gold ? Even the Knowledge of God, in the opening
of which, all delights flow forth, all Beauties fparkle, all wares of Bleflednefs
offer themfelves, and prefsin upon your Spirits. Seek then the Knowledge of
God in the firft, and lafi place, in all places, for it is in the place of all things.
This is the fir fi Exhortation.
i*. Exhortation : Let nothing keep yen at a difiancefrom God} Where can
you be Co well, as in the Bofbm of Him, who loves you ? Nay, who is Love ?
Nay who is Love to you if you will receive Him ? For he is all Love.
Whatever departs from God, departs from Love, and goes towa'rds Wrath,
Enmity, Hatred, take heed how you truft your (elf to anything, that tempts
you from God, whatever it pretends : It cannot come from Love, or bring
Love with it. It is an Enemy, and feeks to betray you by winning you from
your fweetefl Strength. The Blojfom of a Vanity, or Sin may be fair to the
Eye. But Hatred is the Root, and will be the Fruit.
Every thing of Love is of 0W,and carries the heart to God. Hatred, faith
Solomon breeds flrife. Canft thou look for Peace, I fay not, Tleajnre, in that
Temptation, which draws thee down from Love into Hatred.
3. Exhortation: Walk jvorthy of God ; If you be His Sons, you are Sons
of Love ; a Love which is untainted with Particular refpe£rs \ a Love, which
is Invincible by any unfuitablenefs, or oppofition, a Divine Love. Cherifh fuch
a Love in your felves, fhew it to others.
Let your Love be your Selves, as it is in God, that you may as fbon ceafe to
be, as ceafe to Love. Let Love appear, wherever you appear like your Selves*
Let your Love be asllmverfal, as your Converfation. Let it be your Nature.
Let your Love be like Aarons Ointment poured forth upon the Head of
things, theGodhead, and running down thorow all the Creatures, to the very
lowed Skirts, the leafi of Things.
BeyouLove, as God is. Love exalteth not itfelf. For it dwelleth with all
things as One, in One . Love ihinketh no Evil. For it looketh upon all things
thorow One, and judgeth of them, as they appear in that One. Love . is not an- ■
gry. For Union is its Life, and all its Streams arc fent forth from that ftveet
Spring. Love is not fufpicious. Fork makes itfelf One with All, and gathers
UP
up ail into One Principle with itfelf. Love workethfto ill. For it pofleffeth,
converfeth with, enjoys each feveral thing in One. So every thing to Love is
Loves Self. Thus God is Love. Thus beyou,l£ you be Sons of God. This is
to be Perfect, as your heavenly Father is.
z. Property : Life, Heb. 7. 1 6". Who, ( that is, Chrifl ) was not made ac-
cording to the Law of a carnal command, but the power of an Endlefs Life. A
Comparifonis made in this Scripture between the Priefthood of Aaron, and
our blefled Saviour. Aaron was a Prieft of the firft Covenant, the Law: The
Lord Jefus wds the Prieft of the New Covenant, the Gofpel. He that lives
under the Priefthood of the One, is a Servant. He that lives under the Prieft-
hood of the Other, is a Son.
We have a Threefold Oppofition between thefe Two States, the Servile, and
the Son-like.
The Firft Oppofition is between Law and Life. A Law is {omething impo-
fed, a Compact, a Treaty between Two. Life is (omething Inbred* A Principle^
a Spring, a Unity.
The Second Oppofition is between a Law-command, and a Life-power, A
Command works by violence, and force, from without, uncertainly : A Power
of Life works kindly, conftantly, inwardly, and fweetly.
The Third Oppofition is between Time, and Eternity. The Law of a Carnal
Command, a carnal, or Flefhly Command decays, and dies, it begins, and ends
in Time, as every thing of Flejli doth. But the Gofpel is the Power of an End-
lefs life.
He, that lives, as a Servant under the Law, lives in Flejhly Principles, which
are frail, fal(e, and fading. The imprejfions, which he hath of goodnefs are
made by terrour, and work unkindly. They are like Images in water, dark ;
ever vanifhing, if they be not maintained by outward objects, Ordinances,
Duties, Sermons, Books, Men.
He, that lives, as a Son, under the Gofpel, lives in a Divine Principle, is natu-
rally good. If you ask, why this man is good againft the ftream of all earthly
things, which are evil. It is his Nature to be fo. For he is made partaker of the
Diz'me Nature, 2 Pet. 1.4. If you ask, how he comes to love imitate, grow
up into an unfeen Glory, the Eternal Spirit. It is his Life to do fb. As every
Plant hath irs proper Life, by which it is formed, and grows. So to this man
hisGod, his Jelus is his Life. You may wonder, that a Son of God mould con-
tinually flow forth into Spiritual Difcourfes; continually bath himfelf, in high,
hidden, heavenly Joy 3 ; continually be mattering Lulls, and Paflions, in de£
pight of Temptations without, and within him ; continually maintain a Low-
!y,and Lovely temper in this froward world. But all this is no wonder, for he
is carried on by the Power of an Endlefs ( indiiToluble, invincible ) life.
This is the Second Property of a Son- like State.
5- PrC-
g. Property : Spirituality, I Corin. 3. 1. I could not /peak to you, as unto
Spiritual, but as unto Carnal, Babes in Chrift. Galar. 4. 1. The Heir, while he
is a Child, differs nothing at all from a Servant, though he be Lord of all. Thcfe
two places laid together (hew, that a Babe In Chrift, and Servant in religion
are both the famething • as alfb, that a Servant and a Son art diftingulfhcd by
their Spirituality, and Carnality. He is a Son, that is Spiritual.
St PWgiveth Two Defcriptions of Spirituality in this Chapter to the Corin-
thians.
1. Defer ipt ion: Spirituality feeds iff elf on Meat, not on Milk. v. ^. I could
not feed you with Meat, but with Milk. A Spiritual Peribn keds, and liyes on
Divme things ; not only, as they are reprefented in Flefidy Types, and Images;
but as they areprefented in their own Shape, and Figures.
Our Saviour complains of Nicodemus : John 3. n. If I have fpoken to you
of Earthly things, and you receive them not : how would you under ft and them, if
IJhouldfpeak of Heavenly. If now you do not underftand me, when I (peak
of Heavenly things in an Earthly manner, by refemblances taken from below :
how would you take in,or bear Heavenly things exprefs'd in their own language,
let before you in their own form, -and Glories.
The Heathens have a Fable of Semele, a Lady, who had the chief God for
her Lover. She defired that {he might fee him in the Form, and Majefty of a
God. She had her defire, and dyed, oppreft by the weight of Glory. In like
manner, if you mould fliew the myfteries of God, and the Gofpel to low, and
legal Spirits by their own Light, without the Shadowings of Flejhly Similitudes,
and Parables ; you would undo their Religion, confound their understandings,
drive them to defpair, deadnefs, or profanenefs.
This is the Fir ft Description of Spirituality.
1. Dejcription: Spirituality keeps the Unity of things, 1 Cor. 3. 7. While
there are divifions among you, are you not carnal ? Every thing is Carnal, which
makes Divifion ; that aione is Spiritual which maintains xhcUnity.
1 Gen. zS. Man was made in the Image of God, and to have dominion
over all the Fowl, Fifh, and Beafts. Man was the Harmony \ and Unity of this
lower World. He knits up into one Frame of Life, and Beauty the divers Na-
tures of all the fe vera! Creatures. Thus he was the Image of God. This Fir/?,
Earthly man was the Type only of the Second, the Spiritual man.
Colcfs. 2. 1 8. Many are blamed, not fo much for looking into the Nature
of Angels, as for not looking upon them by a right Light, in a right Pofture:
Not holding the Head: Not beholding the various glories of Angels in the Di-
vine Unity of Chrifl's Perfbn.
A Spiritual man rakes nor away the Differences of things, he allows, owns
them in their utmoft variety, latitude, and defiance. But he tunes them, and
attonesthem. 1 Cor. j x.-%2, 2.5-. St. Paul makes the Body of man a Figure
of
of this truth. 7 here are many Members. The greater Comelinef is put upon
the more uncomely payts . So there is no fchifmtn the Body. Thus the Son of
( rod know?, that there are divers Farts of things : the pleafant, and the pam-
fa/ Part: the dark, and the light Part: the comely, and the uncomely, He
knows alfo, that the higheft Vleajures are put upon the raoft painful Van : that
the eternal light refts upon the greater! darknef, that the moil: uncomely Things
are cloathed with a divine Cornel 'mefi, as the Death of Chrift. So there is no
Scbijm in the Body of things to him. He makes, or finds a Unity every where.
Sc. Paul fets out Spirituality at large: i. Cor. i. I o, I i. No man knows
the things cfa man, Jaiie the Spirit of man. No man knows the things of God,
hut the Spirit cf God. The Spirit fearcheth out the deep things of God. A Saint,
while he is Carnal, knows thole things only, which lie within the Compafsof
a humane Spirit : and divine things only (b far as they are fhadowed out in
the Spirit of man. But he that is Spiritual, knows all things, the things of God,
as they Chine cut in the Spirit of God. He Ceesthe great Deep of the Godhead
diicoveivd in the Spirit, and all things, as forms floating upon thisDeep,as the
waters or this Abyfs,
This is an eminent difference between a Carnal, and Spiritual Chriitian. A
Carnal Chriftian fees Heavenly things only, as Images ftamp'd upon an earthly
Subftance, reprefented in an earthly Principle. A Spiritual Chriilian fees earth-
ly things, as Images in a Heavenly Subfta?jce, and Principle.
i , Cor. ^. 13. Spiritual things arejpirituallj difcerned: Comparing Jpiritual
things with ft'iritual. A Servile Saint is in the Flefhly Principle, as in his own
Place. He therefore meafures every thing by Flefhly Grounds, and Objects.
He receives each thing, as it is proportion^ to flefhly Appearances, and Noti-
ons: or prompted by flefhly Apprehenflons, and Impreltions. A Son-like Saint
is in the Spirit, as in his Element. He therefore receives things according to the
Suggeilions and Iniulions of the Spirit: he compares them with the Appear-
ances, and Workings of the Spirit : fo he tryes, and judges them.
This is the Third Property ot a Son-like Saint, Spiritually.
4. Property : Resignation. The Son of God practifeth this Rejtgnation in
Three Cafes : in
1. Wants, 1. Woes. 3. Works.
I. Refjpnation in Wants. Matth. 6. 31,31. Our Saviour takes off his Difc
clples from a Solicitude concerning Worldly Supplies, by putting them in mind
of che Relation between their God, and them: After all thefe things the Hea-
then take care : Tour Heavenly Father knows, that you have need of thefe things.
A Son-like Chriftian, thus difputes it in himfclf : The little Child flays freely
before his Father. He takes n> thought, what hefljslleat at Supper, what he [It all
put on to morrow. He leagues all that to his Father to provide- I alfo wiUcaft
'■ om me upon my Fa: her. He knows what is vecef.wy for the manr
.
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tenance of my Beings of the Beauty, Comfort of my Being, every moment. Let
thofe be troubled with thefe anxieties, who know no God, or know not that God to
be their Father. It is my Fathers Pleafure to take care of me. It jhall be my
only care tofleafe him. If I be careful for any outward thing, my care (hall be not
a Solicitude for my felf, but Obedience to Him. let the care of this al/o (hall be
upon him. For if my Father cloath the Flowers, and my Fleflj, will he not much
more cloath my Soul: if He feed the Birds, and my Body, will He not much more
■fed my immortal Fart with food convenient for it.
z. Refignation: in Woes. When our dear Lord faw a black Sea of Hor-
rours ready to break upon him, when he heard the Tempeft of Divine wrath
now roar about him : in the midftof all this he maintains a Calm upon his
Spirit by ^Refignation of himfelf, and all things to his Father : Father, not my
Will, but Thine be done.
There is nothing fo natural, as for a Child to run to the lap of it? Parents
in extremities, and to have a Confidence in them. It is as natural for aGhild of
God in pains, or griefs to call itielf into the arms of God, and there to breath
forth its fbrrows after fuch a manner as this : My God, thou art my Father :
thou haft a greater (hare in me, than I have in my J elf I was thine, before I was
mine own. Thou gave ft ?ny Being to me, and me to my [elf. O how great is thy
Dearnefs towards me thine own ! How great is thy Delight in me ! Thou art far
nearer to me, than my Self to ?ny Self. I have my Being not in my Self, but in
Thee. I am the Branch, thou art the Sap, the Spirit that runs thorow this Branch,
and quickens it. How much more quick, more deep, mere full a Senfe haft thou}my
God, of all my Sufferings, than I can have ? Thou canft do all things. Thou haft
Strength, I have none. Thou knoweft all things. Thou haft W'ifdcm, I have none.
I then give over my whole Being unto thee. Bear me3 as thou deft always, in thine
Arms, and carry me, whither thou wilt. Comprehend me, as One with Thee. Let
me be Thine, be Thou mine 3 and do, what thou wilt with me. lean fall no lower
than thmfalleft with me. When I am at loweft, I [hall have thy Power, and V/ir-
dorn beneath me. As thou rijeft, thou (halt ra'fe me together with thyftlf by Thefe.
Application.
U/e. 1. A Conviction of the Evil in Sin. Can I think, and not think, that
I have a Being ? Can I think that I have a Being, and not think, that I have it
from (jW,the Fountain of Being ? Can I think,that I have my Being from Him,
and not think of Him;as my Father ? Can I think of Him, as of a Father,znd
oppole my Will to His Will,and cherifhinmy Breaft an Enmity againft him ?
This [do, as often as I Sin. h there any thing Co Unnatural, as Sm ?
I will prefs this Uiffuafwn from Sin by a 'Tvto-CoXd Aggravation oixxit Evil
in it.
1. Aggravation. There is no Obl/gati;n like to that of a Child to its Ea-
rlier. A Mans Wife is his Gloiy, 1 Corm. 11. 8. But it is the Glory of an
Image
:
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Image. For the Man is the Head of the Woman, who is of the Man. But the
Father is the Firft, the Fountain Glory of the Child, its Head. For the Child
is of the Father.
God is the Father of us all, our Head, our Glory. Do we then refufe to be
guided by him ? Do we chufe our Shame inftead of him ? Can we cut our
(elves off from him, to unite our (elves to vanity,and make our Lufts our Head?
A Manflwtld hue his Wife, as his own Body ; faith St. Paul : Ephef. <j. ^8.
A Man's Wife, is as Himself But a Father is more. The Lord Jefus (aid : It is
more Rlejfed to give, than to receive. Thie Child is to honour, to love its Father
above itlelf as a greater, a more Blejfed Thing j as that which gives it(elf to
itfelf
Our God is our Father. How unnatural then, is it to prefer our Self; nay
the Brutifli, thefenfual part of our (elves, nay the Difbrders of that part be-
fore Him? The Afoftle fitly joyned theieTwo: Levers of Pleafure more than
Lovers of God : without natural Affection.
2. Aggravation : There is no juch Father, as God is. God is twice our Fa-
ther : once by Nature-, another time by Grace. When we Sin againft him, we
are his Enemies four times over. i. We deface his Image in our Natural man-.
%. We obfeure, and oppofe his Heavenly Image. 3. We grieve the Spirit of His
Grace. 4. We crucifie his Son. Shall iwc be le(s than Men to him, becau(e he is
more than a Friend to us ? Shall we be worfe than Single Enemies to him, be-
caufc he is better than a Single Father to us ?
O Let us take heed, how we refute the Commands of our God.as a Father;
left we receive not from him the Comforts of a Father in our Confufions, and
Deflations, when we mail moil; need them; left we be not received by Him
into theBofbmof a Father, when Death fhall take away all other Refuges.
Ufe. 1. Exhort at icn;Confolat ion to the Children of God. Maintain the Affett-
ions, and Obedience of Children towards God. Have the Confidence, and Com-
fort of Children in God.Remember thisalways,that God is your Father.lt was
this, that carryed on Jefus Chrift with (b much Integrity, and Induftry, thorow
Life, thorow Death : John 17 4. Father, I have finijhed the Work, which thou
gavefl me to do. It was this comforted Jefus Chrift in the Darkeft Night of
Affliction, when he was forfaken by all his followers, and Friends : John 1 6.
2.4, Ttt I am not alone, for my Father is with me.
Would you have Oyl for the Wheels of your Spirit to make it run fwiftly,
imoothly,and fweetly thorow the hardeflyand rougheft Employments ? Say this
over often to your Spirits : This is the Work of my Father. Would you have
Oyl for the Lamp of your Hearts, to make it burn with a bright, and chearful
Fiame in thegreateft Trouble: Say this over often to your Hearts : This is the
Will of my Father.
Enforce this double XJfe upon thy (elf hj Three Corf derations,
I . Curl'
v.
%
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1 . Confider, God is by Nature more than a Natural Father to thee. JThou
haft thy Being not only of, but in Him. In Him we live, and move, and have
our Being: A&S17. 28.
Can then thy God forget thee, or thou neglecl Him, while thou art in his
Power, his Pretence, his Arms, hisBofbm ? There thou art ever. Canft thou
lie in his Embraces, grow up out of his Heart, and fee him frown at Sin, and
yet Sin, and yet not melt under his Frown ? Can he hold thee in his Spirit, as
one Spirit with him, and hear thee groan, and feel thy heart beat, and yet not
melt over thee ?
2. Confider. God is by nature many Fathers to thee: The Continuation of
thy Being is a continued Creation. For it flows forth from God fre/h every mo-
mentSo many moments as there are in thy life • 10 many times over is thy God
thy Father, Gen. 2. 7. God breathed into Alan the Breath of life, and he be-
came a Living Soul. TheifTuing forth of our Life, and Being from God is.
compared to Breathing. 'Tis as perpetual.
Can God call ofYaUafTeition^and care for me,in the lame moment,in which
He brings me forth ? Or can I in that very moment,in which 1 receive my Being
from Him, rob Him of it, pollute it, turn it agalnfr, Him. This I do every mo-
ment in which I fin. For but now c^me I lorth from God j that Appearance^
which fill'd the laft minute, being vaniihr, and giving way to this. A 'Mother
forgets her Sorrows (b fbon, as a Man-child is born into the World. Sure
then God cannot forget his Delights in me, his Loves to me, fb loon as He
hath brought me out from Himfelf into this world : and this he doth frefhly
each minute of Time.
3. Confider. God is my Father, 2. fweeter,2.nd nearer way,than by Nature ;
by Grace too. The relation of a Father is the Top of all Sweetnefs,and Near-
nefs in Nature. But as much as Heaven is above the Earth ; Time above Eter-
nity ', God above the Creature : fb much is a Father by Grace tweeter, and
nearer than a Father by Nature.
If a Natural Father plant his Image, and place his AfkcYion, his Care upon'
his Son : (hall not thy Heavenly Father much more love thee, make thee like
Himfelf, make all Provlfions of life, and joy for thee ? It is the rule or God,
He that provides not for his Family ( in Nature ) hath denyed the Faith* and is
worfe than an Infidel. Can Himfelf- then ever deny Himfelf fb far, as to prove
unfaithful, or unnatural towards his Family of Grace, his own Children that
way ? He will certainly take all care of them with all tender nefs.
He that blafphemed, or dlfobeyed his Parents under the Law, was to die.
What deaths then is he worthy of, who doth not think fweetly, fpeak fweetly
of, obey chear rally this Father of his Spirit ?
Ufe. 3. Direction. If" you would attain to the State of Sons, and know
God , as your Father : feed well upon this Four-fold MediiatUn.
L 2 1. Medi-
— -1
i . Medita. I lay Eternally in the Fulnefs of the God-Heady as in the Loyns
of my Father. Ephcf I. $. Having predef mated us to the Adoption of Chil-
dren by J ejus Chrifi to Him j elf, according to the Pie afar e of His TVilL
When God had hisFirft and mod retired thoughts before the World ; then
was I in his thoughts, as a Son of Delights, all lovely, without a fpot. When
no other thing yet was,when no Creature was yet made,when God lived alone
in the higheft, and pureft Joys of his own Nature • then in the midft of all
thofe Joys was I in the Fulnefs of the Divine Nature prefented to him, as an
Image of Himself fpringing up in him, to be fait forth into this world, again
to grow up out of this world into that Eternal Image of His Pleafure, and
Will. Thus was Wredcfiinatedz Son.
2. Medita. God hath made me his Son a fecondtrme by Turchafe. He hath
given his Sethis Beloved,\m Only Son for me, that I mig;bt be his Son, 2 Cor.
5. 21. He was made Sin -for us ; that we might be made the Righteoufnefs of
God in Him. God hath given the Body of his Son to reproaches, and pains •
his Soul to Guilt, and Horrours; His Perfbn in both parts to Death • his Name
to Infamy. Thus he was made Sin for us. And all this that we might be made
the Righteoufnefs of God, Images of his full Beauty, Sons of his higheft Glory,
in Him, as He is, who is the Substantial Image, the EiTential Son.
As the Seed is by Nature placed lowed in the Earth, at the bottom of the
Plant, that by the DifTolution of itfelf, it may bring forth its kind : So was the
Son of God laid below, at the bottom of the Creature, in the depth of Dark-
nefs; that by his DifTolution he might refblve himfelf into us, and as by an
Exchange bring forth his Son-flip in our Perfons.
3. Medita. God hath made me his Sen yet ence more by Defgn. He hath
joyned me in Affinity with his only-begotten Son. Marriage on Earth is a
Type of that True Marriage between my Saviour, and my Spirit, Ephef. 5-. 30.
He hath joyned me with Him in Ccnjanguinity, Heb. 2. 1 2. He that San-
ctifies, ( which is Jefus ) and they that are Sanctified are both of One.
He hath made me One with his Eternal Son Myflically. The Myftical Union
is a Myfterious one, hidden, Divine, the higheft Uniony fuch as is among Di-
vine things ; not to be reftmbled by any thing among the Creatures, not to be
comprehended by any mere Creature. I in them, and they in me my that all may
be made perfect in One, John 17. 21. 22.
4, Medita. God hath made me his Son finally by Generation, I Pet. 1. 3.
He hath begotten us again to a lively hope by the Refurrect ion from tie dead. As
the Eternal Spirit lay like a Seed in the dead body of our Lord Jcfus, which
putting forth itfelf, brought forth Eternal Life, and Glory in it : So God the
Father fends form the fame Spirit into our Spirits by which the Divine Life,
and Image of His Glorified Son fpring up in us, making us alio Sons to Him
in r!.c fame manner;
i h is
Thus if you would lead Son-like lives with God, confider him as your Fa-
ther. There is no Earthly Relation, or Form, which more fets out the Spiri-
tual, Evangelical, Eternal Union between God, and Man, than this of a Fa-
ther. Trace it, apply it from the beginning to the end, and it will lead you
into all the Myfieries of Eternity. Only remember thefe two Cautions. 3 . Take
away all the Imperfection, which this Relation hath in the Creature, i. Add
to it all Perfeclion,xhzt it is capable of, or can be imagined. So apply it to God,
and a Saint. For the Brighter!: Beauty in Nature, is but a Shadow of Spiritual
Glories.
I have finifh't \S\e Second? art ofmyText,which is the Race to theKingdom.
3. Part. The Royalty, or Kingly State itfelf: Fitter into the Kingdom of God.
Do£h 3. The Third Doclnne from this Third Partis this: T^e- Third,
and loft State in Chrifiianity is a State of Royalty, or a Kingly State.
This Kingly State is defcribed by St. Paul, Rom. 14. 17. The Kingdom of
God is Rightcoufnefs, Peace, and Joy in the Holy Ghofi.
The Kingly State or Royalty of a Saint hath Four Properties.
1. Right eoufnefs. 3. Joy.
1. Peace. 4. The Holy Ghofi.
I. Property. Rightcoufnefs. This is the Conformity of a Saint to God, as to
his Rule, Genef 17. 1. Walk thou before met and be per ft cl \ Saith God to
AbraJoam. To be Perfetf, and to be Righteous are the fame thing. Set thy
God, the Supream Glory, continually in thine Eye, as thy Pattern, and thine
Aim : So (halt thou be perfectly Pvighteous.
I will endeavour further to unfold the Nature of this PJghteoufnefs by two
Hluftrationsy and one Dfiinclion.
1. Illufir. Then a thing is truly Right, when it anfwererh to its Idea, that
is, to its Firfi Principle, and Pattern in God. God himfelf in the Fulnefs of his
Perfbn is the Principle, and Pattern of Man.
Righteoujnefs is the Image of God in Man. Cclofs. 3. 10. The New man,
which is the Righteous man, and the Righteoufhefs of man is laid to be Crea^
ted in Knowledge, after the Image of Him, who hath created Him. There is a
Twofold Image or' God, one Earthly : the other Heavenly : The Earthly Image
of God in Man, is the Righteoufhefs of Nature : The Heavenly Image is the
Righteoufhefs 0/' the Spirit, or in the Spirit.
%. Illufir. Then a thing is truly R;ght,when it anfwereth its Endm God.
God is the End of all things: Fre<v. 16. 4. God made all things fir Himfelf
The End of Man is the Pojfejjlon, and Fruition of God as his only Portion of
Beln^, Beauty, BlerTednefs,?/^/. 16. 5. The Lord is my Portion, faith my Soul.
This then is the Righteoufhefs of man, his Union, and Ccmmunicn with
God, to live in Him, by Him, with Him, to Him. For this reafon is Chrift fa'd
to be made of God Rightcoufnefs, and Sanct if cation to us^ 1 Cor, 1 , 30, Bccaufe
in
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in the Perfon of Chrift it is, that God and Man are made One, one Love, one
Life, ont Likenejs.
Diftintl. There sre two forts of Righteoufnefs.
i . Imputed, x. Inherent.
i . Right eoufnefs imputed. You may read of this : Philtp.^.y. That I may be
found in Him, not having mine own right eoufnefs, which is of the Law,but that
which is ofGod,by Jefus Chrift SXhtxt is a Righteoufnefs of the Firft,ar\d of the
Second Adam. That of the Firfi Adam, is our own, the Righteoufnels of the
Law. It riteth out of the Earth, it is but a Shadow, at Deft, the Gilding of an
Earthen V click a Reflection upon a Brick Wall. That of the Second Adam
comes down from Heaven, is of God, is the true Gold, the (lire, fubftantial,
everlafting Righteoufnefs.
As when a Cloud is placed in that part of the Sky,on which the Sun (hoots
Forth his Beams, the Cloud is over-fpread by thole Beams, and made Glorious
in their Glories : So are there four Things in this Imputed Righteoufnefs.
i . The Perfon of Chrift, as the Sky, or Heaven,
x. The God-head, as the Sun fhining in this Sky.
3. The Cloud, poor man drawn up from the Earth into the bofom of his
Saviour, by his Union with Him.
4- The Glorj of the God-Head falling upon him, encompafling, and clo-
thing his whole Perfon in Jefus Chrift. This is that Righteoufnefs, which is of
God by Jefus Chrift.
1 Cor. ix. 26. St. Paul teacheth us, that if one member be honoured,all
the members rejoyce together with it. When a Crown is let upon the Head of
a King, it puts a Royalty, and Majefty upon his whole Perfon. The Head of
Man is Chrift, the Head of Chrift is God. The Glory of the God-Head in Chrift
is the Crown upon the Head of the Heavenly man; this puts a Royal Beauty of
Holinefs,the Majefty of that Divine Righteoufnefs upon every myftical mem-
ber upon each Soul, how mean foever, that is united^to Jefus Chrift in one
Spirit thorow believing.
The Beauty of the God-head fhining thorow the Humane Nature of Chrift,
thorow his active and paiTive Obedience, thorow his Wounds, and fo falling
upon that Soul, which hath caft herfclf into the Arms of her Saviour : this is
the Imputed Righteoufnefs or. man.
Take this Caution concerning this Righteoufnels. It is (aid to be imputed,uot
bec-iule it is not truly Ours, and in us : but becaufe it is not Primarily Ours,
but by cur Union with another Perfon.
Toe Colours in the Rain- bow are laid to be Apparent, not Real ; becaufe the
Rain-bow is not their Spring, though it be their Seat ; but they are reflected
from the Sun mining on the watry Cloud. So this Righteoufnefs is laid to be
imputed to us, becaufe it is Firfi feated in Jefus Chrift, and then reflected from
Him
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Him on us.Yet it is a true Righteoufhefs,it is truly, immediately on our Perfcns,
in our Perfons, as Jefus Chrift is.
It is therefore (kid to be imputed, becaufe it is not ours Primitively, but Con-
sequently ; becaufe Chrift is ours j yet not as Abfent from us, but Prefent in us,
pfflefs'dby us.
1. Righteoufnefs Inherent, x Cor. 3 . laft. We all as in a Glafs beholding
the Glory of the Lord, are Tranftated into the likenefs of the fame Image from
glory to glory, as by the Lord the Spirit. The Lord Jefus at once enters into a
Twofold Relation to man : one of a Sunjhining all over him : the other of a
Root growing up in him. We fee his Glory in our felves, as in a Glafs, we bring
the face of Glory with us. We have the Glory in our felves, and are our felves
thcGlafs. There is the Sun mining, which beautifies, and juftifies a St. We
grow up into that Image, by the Lord, the Spirit of that Glory, planting it-
lelf in us. There is the Root growing, which purifies, and fanBifies us.
Our Saviour, when he difcovers Himfelf, appears at once, without us, and
within us. Without us he rifeth upon us, as a Light of Lovelinefs. E£ 60. 1.
Rife cut of the Duft, and firine, for thy Light is come, the glory of the Lord is
rifen upon thee. Within us He rifeth, as a Light of Life, Galat. i . 16. When it
plea fed the Father to reveal his Son within me.
This is our Righteoufnefs, Imputed, and Inherent.
This Righteoufnefs is the Crown, Robe, Scepter of Royalty in the Kingdom
of God.
1. The Crown. So St. Paul ftiles it, iJim. 4. 8. Henceforth is laid up
forme a Crown of Rightecufnefs, which God, the righteous Judge Jlull give me in
that day. The R^ghteoufhefs^the Glory of God reftingon Man, is that Crown,
which both entitles him to, and enftateshim in the Kingdom of God.
As a King ever pofleffeth his Crown, though he wear it only on high days, at
fblemn meetings oi the people : fo a Chriftian may have this Crown, though
laid up, while he is on Earth. But he doth not appear with it openly, till that
great day, the Refurre£t.ion, when the whole world (hall meet.
x. The Robe. The Righteoufnefs of God, and Man is the Imperial Robe,
which both, as Kings, areclorh'd with, Ef. 61. 10 He hath covered me with
a Rcbe of Righteoufnefs, as a Bridegroom duketh himfelf with Ornaments. Behold,
a Royal, and a Bridal Robe ! It is Rightecufnefs which puts upon the Spirit the
beauty of a Bridegroom ', the Majefty of a King. That Soul, which fhines
forth in Righteoufnefs makes itfelf a King not by Right only, but Choice too 9
by Lovey as well as Law.
Pfal. 45\ 4. 5". In thy Majefty ride profperoufly, becaufe of Truth, Meehnefs,
andRightecuJnefS)&c. Ihine Arrows flick in the hearts of thine Enemies, the
people jail under thee. This was fung of the Lord Jefus ; Rightecufnefs cloth'd
■him with (b fweet a Ma jefl -/.that he piere'd theHearts cf His Enemies w'th Ar*
) ■)'■>' 6
[8o]
rows of Love, Such a King is every Spirit, which is Brother to this Jefos.
Righteoufnefs fits upon him, and fhines from him,as a Garment of Light,Truth,
and Wifiiom ; it frews, as wrought into a Harmony of Courage, Juftice,Tem-
perance ; it fparkles with Tempers of Goodnefc, Gentlenefs, Meeknefs, Hu-
mility. Thcfe things,like Arrows, wound the ftubborneir. Hearts with a Liking,
and a Love j that a man's bitter eft Enemies bow to him.
3. The Scepter. Pfal. 45. 6. It is (aid to our Saviour : The Scepter of thy
Kingdom is a Righteous Scepter. Righteoufnefs is the Scepter of Strength in
the Kingdom of Chrift, by which all things arc fwayed,and governed, Pfal.
10. 7. If a mans ways pie afe the Lord, his Enemies ft all be at peace with him.
II >lxefs, or Righteoufnefs is fucha Harmony ,fuch a Mufick between God and
Man, as all things hear, and obey.
They that make ufe of hellith Charms, make the Picture of a Perfon in
Wax, and as they work the Wax by the Fire, fo they work upon the Perfon.
Goodnefs hath a Heavenly Charm in it. For a Righteous man hath in himfelf
the Heavenly Image of God,whichis the Firft,and radical Image of all things.
By this Image,he hatha power upon all things.
Thus Righteoufnefs is the Crown, Robe, Scepter m the Kingdom of God.
1. Ufe. Learn to hate Sin by the Rule of Contraries. For, if Righteoufnefs
cloaih you with the higheft Honour, Worth, Strength or Kings • if it crown
you with the Glory of God, if it carry you up to the Life of God : then what
doth Sin ? Sin by the Rule or Contraries puts upon you the Bafenefs, Badnefs,
Jieaknefs of Slaves , Sin wraps you up in the Shape, Cows in you the Seeds of
Devils.
Let us then look on Sin in this Five-fold View : As it puts on us. 1. Weak-
nefs, 2. Badnefs. 3. Bafenefs of Slaves. 4. Shapes of Devils. 5". As it plants in
us Seeds of Devils.
1. Sin futs upon us the IVcaknc >s of Slaves. Gen. 49. 3. 4- Reuben, thou
art my Fir ft born, the Beginning of my Strength, Excellency of power. O Man !
O my Soul ! confider what thou wert in thy Beginning. A Divine Flame
(hot Forth from an Angels Bofom into this lump of Clay, not to abide imprifb-
ned in it, but to [ecd upon it, as ruel, fo to return, and make its way upward,
making all things that refill, its prey, and nourifhmenr, What is it, that hath
thus enfeebled,and coo'fd thee,and chang'd thee Irom Fire into Water ? Sin hath
done this.Now thou 1 yell [bread upon theEarth,fwaycd by every weak Breath,
or Spirit, that blows upoa thee : unable to contain thy felf; cafting thy (elf
into the Figure, and Shape of every Object, on which thou touched. ThySin
hath thus weakned thee.
Man was the Reuben of God, the Fir ft- born in the firft Creation, the Ex-
cellency of Dignity, and Power ; the Head of Strength. He was the Chief
Image of the Divine Nature, made to be the Spoufe, and Queen of the God-
Head
[Si]
Head, the Onely One of her Mother.The Reft of the Creatures were to be,as
C6»c#£i^j only, particular, inferiour Images of God, The Soul foolifhly for-
(akes the Bofom of her God,to throw herfelf into the Embraces of thefe Con-
cubines ; Co lhe dehleth herfelf, and them ; fo (he difhonoureth her King, and
Husband in both ; Co pours forth her felf loofely upon the Ground as fpik
Water.
x. Sin puts a Badnefs into men. It puts into us a Three-fold Badnefs 3 of Folly,
Filthy Fury.
1. Sm fills us with folly. Sin Co far befools thee, O vain Man, as to defphe,
deny Bleflednefs, Beauty, Eternity there, where they are, in God> the Firft, the
Fountain, the Subftance of all Beings : and to feek them there, where they are
not, in Flefhly, fhadowy, fleeting Trifles.
This is that Folly, the Head-Spring of all Sin, which St. Paul complains of,
Rom. 1. xi. They became vain in their Imaginations, their fiolijk Heart bernr
darkned. This was the Folly, The Eternal Subftance, and Fulnefs was darkned
and difappeared in their Spirits, which brought forth inftead thereof: empty
Images. So St. Paul explains it at the 2 3. rv. Changing the glory of the Incor-
ruptible God into an Image made like to Corruptible Man, and Birds &"c.
What degree of Folly is this, to refufe to acknowledge , or own the true
God, who is Eternal Life : and to make each painted, perifhing Vanity a God to
us , while we make it the Objecl, and SpringoC our Hopes, and Happinefs ?
But thus it is moft juft, that they to whom the true God, is but as an Idol,
an empty name; to them each Idol, each empty Appearance fhould be their
God. This is the Firfi Badnefs in Sin, Folly.
x. Sin fills a Man with Filth. Carnality, and Corruption Ggnlfy both the
lame thing in Scripture. To be Spiritual is to be Holy ; to be Flefhly, Sinful,
To be Carnally minded, ( that is, to be Flefhlv-minded ) is Death : but to be
Spiritually minded is Life, and Peace : Rom. 8. 6,
Is there any thing more foul than this ; for a Soul, which was made, as a
Spirit, for Spiritual Joys, and Glories -, Co to mingle itfelf with Flefh, as to lee,
receive, rellifh nothing but by Senfes of Fleih ; Co to drown itfelf in Flefh, as
to be uncapable of converting with, taking contest in any, but Flefhly ob-
jects ? This is the State of a Sinful Soul : Thus is lhe ©vet-fpread with Flefli,
as one great Spot.
The Interpreters of the Proverbs teach us, that the Toung Man there, is the
Soul, which is naturally Immortal, ever young, ever flour ilhing : the Matron,
the chart Spoufe, that woes this Young Man, Divine WifUm, the Heavenly
Image of the Divine Nature : The Strumpet this Worldly Image of things. O
fay now, when thou Sinneft ', Alafs ! Htw do I diflwncur, and defile my felf '? /,
whojhculd, who might live chaftly, conflantly, [weedy with the Eternal Image of
Glory, my God, my Spoufe, mine own : I pm -forth my felf into the lap ofStran-
M gers
[82]
gers, of Unconflant , IVtwrifo , Flattering , Fading Beauties in Flejh.
O Filth I O Shame ! That Spirit,that fhould tread upon the Stars, ride upon
the Angels, rejoyce with God everlaftingly ; that Soul labours and fweats in
Duft, and Death, as a Slave ; rowls in the Mire of Flefh, like a Bead ; rakes in
the unfavory (inks of all various Lufts, as an unclean Spirit.
3. Sin fills a man with Fury. Solomon In h's Proverbs tells us of One, that
throws a be ut Fire-brands and Swords, and faith, Am I not in jefl ? Pro v. x6.
18. 19. This is Solomon's Feci, which is a Sinner. Can it be, that any fhould
make Ruines, and Reproaches their Delight, nay their Devotion too ? "Jonah
laid once. He did well to be angry even unto Death. Can it be, that any mould
cherilh a Rage to the Death, Deftru&ion of Men, Kingdoms, and Souls; and
then think fuch a Ra^e, Religion ; (uch a Fury, Zeal ; and that thefe things they
ought to do? Can it be that any mould draw Tears, and blood from others,
from Millions, from fuch as do them no harm ; and then fay, With fuch Sacri-
fices God is wellpleajed ; that God, who is Love ?
O take heed of Sm,u blows up in a mans Breaft,the Fire of Hell ; it ftrange-
ly corrupts Nature \rfe\£ conlumes a!] good Nature in Man. There is no Notion
ib common, no Principle fa plain in the minds of men,which it will not darken,
and deprave. It will make you believe that Hellifh Palfions,are Heavenly Mo-
tions; and that there is Fury,and Fire in the Bo(bm of Sweetnefs it(elf,of God.
This is the Second Evil'm Sin, Filth.
3. Sin puts upon a man the Bafenefs of a Slave. Prov. ^8. I. The wicked
fieeth, when none purfues. Sin makes a man the verieir. Coward in the World,
the object of thegrcateft Pity and Scorn. When thou hail committed a fin,
how art thou afham'd to fee the light, to look up in the Eyes of God or any
man,to behold thine own Face in a GlafsPHow doll thou ftart at every Motion,
tremble at thine own Shadow, fly from the Reflection of thy lelf in the
thoughts of another ? How doft thou wifh to be tranfported into fbme Wilder-
nefs,where thou might'ft be a Stranger to all things, and efpecially to thy felf ?
Gen. 4. 14. Cain complains : I am driven from thy Face, and from the
Face of the Earth ; a Fugitive and a vagabond fliall I be in the Earth. Behold
the weight of Shame, with which Sin oppreflTeth a Guilty Soul. Who would
buy all the pieafures, and profits of Sin at (uch a rate, as this ? To be driven
by Shame from the Face of God, and every Creature ? To be hunted by the
wretched Senfeof Guilt, as a Deer with the Arrow flicking in his fide ? To
run reftlefs thorow all Companies, and Conditions, as a Fugitive, and Vaga-
bond in them all }
Gen. 3. 7. It is faid of our firft Parents, when they had eaten the forbid-
den Fruit, their eyes were opened, and they (aw, that they were naked, and now
they were afhamed. Do you aska what is Sin ? There is an infeparable Peace,
and Pleafurc gees along with every good deed ; There is an unavoidable (ling
of
[8*3
of Shame, and Horrour in the tail of every evil A&. He that doth evil, hath
his Eyes immediately opened by that, which he feels in himfelf; and now he
knows what he hath done.
What is that, which when you have done it, takes away your fweet Peace,
and Reft from you ? which makes you wifh for a thick Darknefs to fall upon
you, that may hide you from every eye ? This is Sin, hate it, and fly from it.
This is the Third Evil in Sin.
4. Sin wraps up a man in the Shape of a Devil. Man being in Honour con-
tinues not9 but becomes like the Beaft, that perijheth. What doth the Body of a
Man now differ from that of a Beaft , more than the Body of one Beaft. differs
from that of another? Nay the Bodies of many Brute Creatures excel it in
Beauty, Strength, Vertue, Senfe.
What hath thus chang'd Man, and put upon his Body the form of a Bead ?
Sin hath done it. But if we could fee the Soul of man, as plainly, as we fee
his Body; we fhould fee that far more like to Devils jhzn this is to Beafjts. The
Evil Powers, and Spirits might well fay of Man,when he had tinn'd j He is be-
come as one of us.
What reafbn hath man to abhor this Poyfonous, this Potent Evil, which
transforms him into this monftrous Shape, that he appears, as a Beaft among
the Beafts,in his Body ; as a Devil among the Devils,in his Soul ?
5". Sin plants the Seeds of Devils in Man. Daniel teacheth us in his Pro-
priety, that the Mefliah fhould come to take away Sin,and Iniquity. Dan^.t^.
We read in the Prom ife, Gen. 3. That there fhould be Enmity between the
Seed of the Woman, and the Seed of the Serpent. The Seed of the Woman
is the Mellias : Then the Seed of the Serpent muff, be Sin. Each Sin is the
Seed of a Devil in us, which as it grows up, becomes a perfect. Devil. A Lying
Spirit entred into Ahab's Prophets, and polfeff. them when they became Lyars.
Happy were we, if as often, as we feel motions to Luft, Covetoufhefs, Fal-
fhood, Ambition in us j we would then fay : Now aLuftful, Covetous, Falfc^
Ambitious Devil enters into me; if I yield to him, he will carry me away into
the Water?, and Fires, of Confuf ion, and Torment, he will be ifill growing
into me, till I become one Devil with him.
2. Troperty : Peace. This is the Second Troperty in the Kingdom of God,
that is, in the Royal State of a Saint on Earth.
The name of Peace in the three Learned Languages fignifieth Three things:
a CeJJation : a Combination: a Perfection \ a CeJJation from trouble; a Combi-
nation^ or league with all things : Perfection of excellency ,and joy to give Reft.
There is a Threefold Peace.
1. Natural: the Peace of the Elements in the great World, and the liitle
World of Man's Body.
x. Civil : the Peace of men among themfelvcs in their outward Conver-
fat'on. i\l % $.. JZefcpia (s 1
LH1
3. Religious : this is the Peace of the Soul in relation to God. This Re-
ligious Peace is Two-fold.
1. Rational: that which is built upon the Principle of Reafcn.
1. Spiritual : that which is fprung from a Divine Light. This is the union
of mans Spirit with the Spirit oi God, which is the Band of peace.
It is a Spiritual Peace, which I now fpeakof: This hath Two Parts.
1. Part: Silence. 1. Part: Satisfaction.
He, ( that is, God ) wakes me to lye down in green pastures, etnd leads me by
fill waters.
1. Part'. Silence. Pfal, 23. 2. In this Pfalm God is brought in, as a
Shepherd ', the Soul as a Sheep. In this verfe Three Things are put together.
1. The Profperity of the Soul. 2. The Repcfe of the Soul. 3. The
Stilnefs of all things about the Soul.
1 . The Profperity of the Soul h exprefs'd by green pafturcs. The Lord
Jefus makes the Soul to feed on the green Paftures ot the Frefh, and Flouri-
fhing difcoveries of his Perfbn, and Excellencies. That this is the Souls Pafiure
appears by that place of Scripture, John 6. 57. As the living Father hath
fent ?ne; and I live by the Father : So he that eateth ftte, fliall live by me. As the
Father is the Paflure-greund of the Son, on which he feeds, and out of which
he is taken into this World, to be ma^-e a Sacrifice : So the J' aflure ground of
the Soul is J ejus Chrifl.
2. The Repcfe ok the Soul is flgmfied : lie males me to lye dovm in green
paftures. Jefus thrift, as a Shepherd makes the Soul to lay herfelf down to
jell with fecurity in the midft of his appearances fpringingup round about her.
3* The Stilnefs and Silence of all things about the Soul is let down : He
leads me by fill Waters.
iVaters are often ufed by the Scriptures to reprefent the nature of Spirits, John
7. 38. 39. He that believeth en me, as the Scripture faith, out of his belly jhall
flow Rivers of living waters. This hefpake of the Holy Ghojl, which they, that
beleive in him, ijhould receive.
The Scripture maketh two refemblances between Waters, and Spirits. 1 . As
the Springs of water nouriih the Earth, and make it fruitful : So every flefhly
thins; hath a Spirit, which fends forth its flreamsupon it, to refrefh it. P/W.46.
4. There is a P^iver, that makes glad the City of our God. The Holy Spirit is
the River, that maintains, and renews the life, and appearances of God in the
Flefh, which make the City of God on Earth. 2. The Second Refemblance is
this, 2 Pet. 3. 5. We read of the Earth landing in the Water, and out of the
Water. In like manner we learn, Heb. 3 1. 3. that the things which are feen,
were not made of things, that do appear. Some read it thus : the things which
are feen, were made of things, that do not appear
As the Earth (lands in the Water, and out of the Water : So every Vifibk
Thing {lands in a Spirit, and ftands up out of a Spirit The
The Tumultuous Workings, and agitations of thefe Spirits in us are the
caufeof allunquietnefsin our Spirits. But when Jefus Chrift leads forth our
Souls into the Fields of his Excellencies,and gives us of his Love : He calms all;
fo that every Spirit by which we pafs along, as by a River fide,is ftill,and filent.
The Peace of the Soul dependeth upon the Silencing o£ a Three-fold Spirit
in her.
I. The Spirit of Wrath from Qod. 2. The Spirit of the Devil. 3. Her
ewn Spirit.
1. The Spirit of Wrath from G^muft be filenc'd in us,that we may have
peace, Jere. 25. 30. You may read of this Spirit of Wrath. The Lord jhall
roar from above, and fend forth his voice from his holy habitation : He jhall roar
upon his habitation, aud cry aloud, as they that prefs the Grapes} againfi all the In-
habitants of the Earth,
The terrours,and troubles of the Soul do not always come from, or by fbme
Secundary caufe ', but fbmetimes they come immediately from God Himfelf. God
comes forth into the Soul,like a Lyon : He fends forth his voice quite thorow
the Soul, as the roaring of an enraged Lyon : He prefTeth, and fqueezeth the
Souls with his own weight, with aery of Wrath ; as Grapes aretroden. This
may be the cafe of any Soul, even the moft Holy Habitation of the Lord,while
(he is the Inhabitant of an Earthly body.
What fhall the Soul now do, that is in this cafe ? To what Creature fhall
(he call to help her againft the mighty God ? What courfe will you take to
find reft to this Soul ? No creature, no courfe can give any reft, till it pleafe
God to change Himfelf from a roaring Lyon, to a ftill, and quiet Lamb in the
Soul. He can make this change in a moment,and by this change make the Soul,
though (he Were but juft before,as a dreadful Foreft to herfelf, now to become
a fafe, and filent Fold, that ihe may lye down quietly, and take her reft.
See, what Job complains of, and what he prays for, Job 1 o. 1 6. Thou
huntefi me, as a fierce Lyon : Thou fluweft thy felf marvellous upon me : v. 1 7.
Thou renewefi thy wiineffes againfi me : Changes, and War are upon me. v. 1 o. -
Ceafe, and let me alone, that I may take a little comfort.
Oft-times God purfues a Soul fiercely, and fwiftly,as if (lie were fbme great,
and mighty creature. He hunts her from thought to thought, from place to
place, from creature to creature ; not fuffering her to take her breath. He re-
ntweth hisWitncJJes againfi her', He maketh her guilt, her miferies, her fears,
his wrath, eternal horrours to appear continually before her in frefh, and new
Shapes , as iv'itnejfes againft her. So he makes himfelf marvellous upon her in *
thofe various, and heart- fhaking Forms of dark nefs, with which he clothes
Tiimfeif. in the mid ft of her. He brings Changes : He fuffers her not to abide
in any temper or ftate, but tofleth and changeth the whole appearance of
things to her \ till fne be quire loft in confufion, and amazement. .
An.i
[86]
And poor Soul, whither fhall fhe go ? \V hat fliall fhe do, that (he may
have calc, that fhe may have (bme comfort, though never Co little ? She can
have no eafe, no comfort at all, till Gods time be come, till his will be,to ceafe,
and take his plague away from her, and filence the Spirit of his wrath within
her. All that the Soul can do in the mean time is , and that by his Strength
alone, to wait, and cry : Ceafe thou from me, O God, There is a Time to break
in pieces : and a Time to bind up, that which is broken.
Otj. But (bme one may fay : How can God trouble or difquiet a Soul, im-
mediately, and by Himfelf, Fury is not in Him, E(.' 14.. 4. There is no Prin-
ciple of Evil or Torment in the Perfbnof God. There is no Spirit of anguifh,
or vexation in the Divine nature \ We read of him, VfaL 16. 11. Jn thy pre-
Jence is fuhicfs of joy. When God brings forth his own pretence into the Soul ;
he brings along with it all peace, and pleafantnels, a Fulnefs of Joy.
Anf. You muftdiftinguilhupon the Appearances, and the Verfon of God.
D'ifiinci. You mull diltinguim upon the Appearances of God.God puts forth
Hnnj elf immediately two ways, either in his own Appearance, or in a firange
Appearance.
1. Fir ft, God puts forth Himfelf immediately, (bmetimes in his own Ap-
pearance : and then he ever makes peace. This Apppearance of God calms,
quiets, and fweetens all in the Soul, Ef. 4. 5. Upon all the Glory fliall be a
Dejence. The Pretence of God in his proper Glory, the naked Face of God
looking forth in the Soul is a Defence from trouble,and terrour.This is the Holy
Moun', on which nothing can hurt, or fpoil. This Difcovery of God is a. Light,
which hath no darknefs in it, no trembling, or fear,
Therefore, when the Holy Ghrfi had (aid, Pfal. 16. 11. In thy prejence is
the fulnefs of Joj : He adds for explication : At thy right hand are pleafures for
evermore. The preftnee of God at the right hand of his own proper Sweet-
nefs, and Glory ; which is his Strength: this is ever accompanied in the Soul,
v. ith a I u m fs of Joy, and ever lading pleafures.
%. Secondlj7God can put forth Himfelf immediately in a firange Appearance,
without the in terpoial of any Created Subftance between God, and that Ap-
pearance ; between that appearance, and the Soul, Job. 10. 15-. Jefus Chrifi
)peared to Mary, arid converted immediately with her in the liktnefs of a
- Lrdtner,which made her weep ror fear, that fhe had loft her Saviour, who was
hi under this ftrange Shape $ which drew forth her tears.
So God can (ct his own Perfon, and pretence in our Souls in the Shape of a
Stranger, of an Enemy, of a devouring Tempefl, of a burning Fire, Pfal. 1 8.
II. It is written of God : He maketh Darknefs his Secret place : and thick
/ his pavilion. God can make Darknefs in thy Soul His Secret
-> . e, out of which he fhoots his invenomed arrows into thy heart. He can
make . kCloua iponthy S u!; his Pavilion, from whence he will make
war
war upon thee. Thus we muft diftinguifh upon the appearances of God.
2. Dijlintf. Secondly, we muft diftinguifh upon the Perfon of God, as He
is in Him/elf: and as He is in Jefus Chrifi.
i. Firfi , God as He is in Himfelf "is One, One reft,and blcflednefs in every
State ? Thus God is All in All, all that fweetnefs, peace, joy in every Appea-
rance, which he is in any Appearance.
It is faid in Job of the Earth, as it was in its firft State : No firavger paffed
thorow it. So it is true of the God-Head in its firft State,in its fimplicity ; that
there is no Strange Appearance there. This Throne of God wherever it is fet
up, is a Circle j and every hand is the Right Hand there, every Shape, in which
God puts forth Himfelf is Love.
%. Secondly, God, as He is in Jefus Chrifi Jazth. his Right,znd his Left Hand,
his Sweet, and Strange Appearances ; Light, and Darknefs ; Love, and Wrath :
Revel. 6. 1 6. They cry to the Rocks, and the Mountains to fall upon them, to
hide them from the wrath of the Lamb.
Jefus Chrifi witnefleth: John f* n. The Father judge th no man, but hath
committed all judgment to the Son. This diftingu:ihing,and dividing Judgment,
by which God puts forth Himfelf in Love upon fbme, in Wrath upon others ,
is not exercifed by the Father, that is, by God, as He is in Himfelf-, but by the
Son, that is, by God, as He is in Jefus Chrifi '.
This is the Kingdom of God, the (hining forth of the God-Head from the
right hand of the Lord Jefus, in its own proper Glory, calming, and clearing
up all in the Soul ; fcattering, like Clouds, thofe flrange Appearances of Dark-
nefs, and Terrour, into which God had before put himfelf.
This is Chrift fliewing us the Father, difcovering God in his Firfi Light, as
He is the Fountain of Love, where there is neither Fear, nor Torment.
Ufe. i . For Tryal. By this we may try our felves, whether we be in the
Kingdom of God, or no. The Kingdom of God is Peace. If you be truly in
Peace, you are of a truth in the Kingdom of God.
I will enlarge this Tryal by Three Inflames, which are the Glory, the Grace,
the Blejfing of God.
i. Glory: Firfi the Glory of God, and the Peace of God ever go together,
Luk. i. 14. In the Angels Song thefe two are united: Glory to God on high,
Peace on Earth. Jefus Chrifi, when he came down from Heaven, and was in-
carnate : Angels in their Praifes, and Prayers at the Incarnation, joyn thefo
two, Spiritual Glory, and Spiritual Peace, as undivided in their Life, and Death,
in their abfence, and prefence.
The Soul, that is without Peace, is indeed without in that Darknefs, which
h without j whither nothing of the Glory of God comes, whence no Glory is
given to God. If thou canit live without Peace ; thou livefl in a true Hell,
where there is nothing of the Light of the Glory of God j nor any defire of
ir. If
[88]
If thou had ft any taftc or glympfe of the Glory of God in thy Soul ; thou
would ft feel a fweet peace within thec, with thy God, with thy (elf, and with
all things.
The Glory of God is a Healing, a Uniting a Perfecting thing : it makes all
perfect in One, Mai. \. i. A Sun of Righteoufnefs flail arife with healing in
his Wings. The Sun-fhine of Glory falling from the Face of God upon the Soul
in any degree, fweetly and fbundly clofeth up wounds,maketh up breaches,and
divifions in the Spirit. The Wings of the Sun are his Beams. Each touch of any
one Beam of the Glory of God upon the Soul, carries a healing, lenifying, ap-
pealing Fertile.
z. Grace. Secondly the Grace, and the Peace of God ever go together. St.
Yauly when he prays for the Saints at the beginning of all his Epiftlesl joyns
the!} Two : Grace, and fence from God our Fatherland from our LordyefusChrtfl.
So much of the Grace oi God, as goes forth into the Soul ; (b much of Peace
goes along with ir. Where there is no Peace, there is no Grace.
There is a Two-fold Grace of God, the Love of God towards the Soul ; the
Lovelmefs, or Image of God in the Soul.
i . Where .there is nothing of Peace, there is nothing of the Grace of God,
that if, of the Love of God, yet appearing to that Soul. Where the Love of
God is poured forth,it is an overflowing Sweetnefs, i Cor in. 13. 5". Charity
thmketh no ill. This Charity, which is (aid in the fame Chapter to be perfect, to
remain/vr ever, can be no other, than the Love of God let down from Heaven
into the Soul, and revealed there, gathering the Soul up into itfelf, to dwell in
this Love.
The Soul, that dwells in this Love, t hinks no evil of God, of itfelf, of any
thing : but is at peace with all, hath fweet thoughts of all. For the Love of
God is its Eye, by which it fees, and its Heart by which it thinks. It fees God,
itfelf, and all things by the Light of this Low: it thinks of all things by the
Strength ot this Love.
1. Where there is nothing of Peace, there is nothing of the Grace of God,
that is of the lovelimfs of God, of the Beauty ot Holinefs in that Soul. So
much of Peace, fbmuch of Holinefs, and Spirituality: So much of Diffraction,
and Dllquxt, io much of Corruption, and Carnality.
Where things begin to descend, there begins Flefl), and Divificn. As things
delcend, and £0 lower, lo thefe things increase. Where things begin to afcend,
there begins Spirit, Spirituality, Unity, and Peace. The more \vc afcend, and
go upward, the more we increafe in thefe.
3. Bleffing. Thirdly, the Blefing, and the Peace of God ever go together,
T*ro*v. 1 ). 17. Better is a Dinner of Herbs with Love, than a flailed Ox
v/r.h hatred. Love is the Womb of Peace, and Hatred is the Mother of Unquiet-
r. s j as appears by that place, Vrov. 10. u. Hatred ftirreth up firife: but
Love covereth a multitude of Sins. Didft
C89]
Didft thou live at the higheft rate of all content in thine outward man,and
hadft no peace in thy Soul ; thou couldft have nothing bleft to thee. All thy
delicacies would have a bitternefs on thy palate, and a venom in thy bowels,
that will never fuffer thee to have a true joy in any thing,which thou enjoyeft.
Hadft thou but a Dinner of Herbs the loweft fare, luch as the Cattel may
have together with thee- and hadft Spiritual peace with it : thefc Herbs would
have filch a blejjing in them, that they would be, as the food of Paradife was
to man, when he had Herbs, and all Green things given him for meat.
If thine inward man had a (tailed Ox, thofe Oxen, which IVifdom flays,
Prov. 9. 2. prepared for it ; the ftrongeft notions, the higheft Myfteries let be-
fore thine underftanding': if thou hadft not the peace or. God in thefe, theie
could be no Blejjing ; thy Soul with them would not thrive, it would be but
as Pharoalos lean Ktne, that devoured the fat one?, and were ftill, as lean : All
thy notions, and Myjhrie* would be but a tinkling noife, an empty found vani-
shing without any profit, or lading pleafure.
But Herbs,the loweft adminiftrations, thedarkeft difcoveries of Chrift toge-
ther with peace, is a Feaft of fat things, and Wine upon the Lew,, which though
it have notfb clear manfeftations, yet may have,asfwect,andj?rong confutations.
Obj. But now (bme good Soul may cry out r Alafs ! this lhuts me quite out
of the Kingdom of God : by this I have nothing of the Glory of God, or of
His Grace in me, or of his Blejfmg going along with me, fori have no peace.
My Tears are my Drink, Day, and Night.
AnJ. Thou art no good judge in this caufe. For thou may ft be deceived
two ways, and this is the Twofold Anfwer, which thou art to make to thine
own Soul.
1. The Kingdom, and the Peace of God may both be grownup to a
good degree in thee, though thou diicern them not.
2. The Kingdom, and the Peace of God may he/own, though they be not
grown up in thy Soul.
Anf. 1 . Fir ft, the Kingdom, and the Peace of God may be grown up to a
good degree in thy Soul, though thou difcern them not.
Mar. 4. 2 7. The Kingdom of God is compared to Corn, which while a man
Sleeps and Rifes, Night and Day, Sprigs and Grows up,he knows not how. The
Image and Peace of the Lord Jems may be fpringing, and well fprung up in
thy Spirit, while thou fieepe ft in the Darknefs of (bme Temptation, and haft
no (enie at all of th:s Spring, and Growth, though it be continual, and fiouri-
ihing within thee. This is hard to believe, or underftand,/?^ it mould be. Yet
thus the Lord tells thee, that his Kingdom, which is Peace puts forth itieif in
the Ground of thine Heart, and profpers, and grows a tall plant there, while
thou haft no ftnfe of it, but Jleepeft; though thou knoweft not how.
Our Saviour diftinguiiheth this growth of the Kingdom of God in the Soul
into a Threefold St at c : v. 28.- The Earth bringeth forth fruit of h$rf elf \ £irj&
N the
C9°]
the blade ', then the Ear • after that the fall Com in the Ear.
The Earth is the Lord Jefus in his Earthly, or Flejhljr Image; as he is the
Grctmd out of which we all Spring forth in our Firft State, or Image. He in
us of Himfelf fends forth and (hoots up his Kingdom ratttrally in our Souls as
Tires fet or planted in Him.
The full Corn in the Ear ; the Ear \ the Blade fignify a Tloree-fdd Evan-
gelical State of a Saint on Earth, in the Body.
The Firft is the Royal, or Kingly State, of which lam now fpeaking. The
other Two are diftin£t. degrees of the State of Sonfiip, or Child hood, as it is dif-
ferent from the State of a Servant, which hath the Kingdom of God only S:zvn,
not yet groivn up in him.
i. Firft, xhe full Corn in the Ear. This is the Ryal State, in frhich the
Myfteries of the Gofpel aredifplaid, the Spiritual Perfono^. the Lord Jefus in
all" his Proportions is form'd, and puts forth himfelf in the Soul with zfulnefs, a
fulnefs of Spiritual Light, Peace, Strength, and joy. Yet all this clearnefs, and
fulneh is under a tv7/7, in the Husk ftill of i*Vf/?;. It is the Rill Corn in the Ear
not thrett? t out by Death, and ivmnoivd by a Reiurreorion j bur ftiil Handing
in this World.
Thou mayft have this State in thee, and yet not fee the Corn for the Flush. :
but miftake, and misinterpret Chrift in thee ; becaufe thou feed the Flefo ftill j
and feeleft thy felf fhaken with Winds, and beaten with Storms, as being ftill
in the cttn Field of this world.
a. The Second State is the Ear. Thou mayft have the Blefmg, Grace, and
Glory of the Lord Jefus running up in thy Spirit to a good height, with great
ftore of Sap : thou mayft be now near to a kind of perfection in Spirituality.
Yet all this may be in a form of Darhiefs, EmptineSs, and Ccnftfxn.
Take heed of judging xhzStatejn wh:ch thou art ; the^e»'er,and vertue in
thee, by the appearance.For (b doing thou mayft call Light, Darkners ; becaufe
it Jhinesin the Dark. Be not like a foolifh Husbandman, that fhouid look upon
his Corn in the Field, when it were new Eared, and fhould complain, that all
his hopes were c^ft away ; that he had Straw or Grafs, inftead of Wheat \ be-
caufe he yet fees not the Corn formed in the Eat.
3. The Third State is the Blade. Do not deny the Kingdom tf God with the
Peace thereof to be come up in thee • becaufe thou canft not difcern it It may
be truly come up in thee : but perhaps 'tis ycrin the Blade, in tender, weak,
low appearances; hardly fhewing itfelf above the Clods of the plowed Earth,
the trouble of thy broken heart \ hardly diftinguifh't from iveeds,x\\e workings
or theFlefh in thee.
Mow take this Threefold Caution.
1 . Cant. Firft, take heed of over-feeing or undervaluing the full Corn, be-
caufe it is ftill in the Ear or Husk. Do not caft away from your felf the Praife
of Chrift, and Joy of Spirit,which belong to nftrcng, a::.J reigning Chrift ian
becai
becaufe you have Strcng, and raging Temptations, as being ftill in the ffejb-
i. Cant. Secondly : Refafe not to acknowledge Jefus Chrift in the Ear ,
becaufe you have not yet the full Corn,
3. Cant. Thirdly : Deny not Jefus Chrift to have appeared in you ; be-
caufe he is as yet only in the Blade or tender Herb.
Thus I have difcours'd upon the Fir ft Anfwer to a Doubting Soul.
Anf. ^. The Second Anfwer is this : The Kingdom, andPeaceof God may be
[own, though they be not grown up in thy Soul. You muft diftinguifh between
the Devil's Madmen, and God's Mourners.
I. The Devil's Madmen are fiich,as throw abroad Swords5and Fire-brands
in the midf} of their own Spirits, and fay ; Are we not in jefi ? They tofs
Vanity up and down in their Souls, and Lives ; they brandifh,a«nd blaze their
Pride, Paifion, and Lufts. Thefe are their Peace, and Kingdom ; their Plcafures,
and Glories. But they have no fenfe of the Peace of God, and his Kingdom.
They underftand not how they drive thefe far from their Souls, and kindle the
Fire of Hell-torments in their Hearts, while they roul themfelves in carnal fe-
curity, and Flefhly Pleafures. Againfl thefe this ufe is directed, arid the Ter-
rours of God are difcovered.
z. But Secondly > ther.e are God's Mourners, holy Souls, which can take no
Joy in any Worldly thing, becaufe they have no fenfe of the Peace of God in
their Spirits. Thefe good Hearts are clothed with a Garment of Heavinefs;
but that Garment is as a vail only upon the Beauty of Jefus Chnft,which is of
a Truth in their Hearts, though as yet it be hid from their Eyes. Arid there-
fore their Eyes are full of Tears, they go on weeping j but the/ carry their
precious Seed with them in the Secret of their Souls.
Thefe are Gods Mourners, and thefe are to apply to themfelves, that fweet
Promife, Ef. 57. 18. I have feen his ways, I will heal him \ I will had him
alfb, and I will reftcre V~eace to him, and to his Mourners, the verfe before was :
For the iniquities of his Covetoufnefs I was Wroth with him, and fntote him : I
hid me> and was Wroth, and he went on frowardly in the way of his Heart.
How abfolute, how fweet, how full is this Promife ? What objection canft
thou make againfl: thy felf, which the Lord doth not here punctually an'fwer?
1. Object. Thou fay efl : I have been very {inful,and ftiii continue fb. Mer-
cies, Judgments dome no good; but make me more wanton, or more froward
in an evil way. Anf. Hark, the Lord tells thee, that he knows all this, He
hath feen thy ways, the Evil of thy ways, and every Aggravation of the Evil
in them : yet he faith : I will heal thee. He undertakes to be Himfelf thy Phy-
fician.
1. Object. But thus cry eft cut : I am Sick- with my Lufts ; I am wounded
with imfcrie:?, I am broken with honours. And I have no Strength to recover
my felf out of any of thefe. Anf. But the Lord Jefus faith : I will heal thee
of all thefe Evils, of thy Sins, thy Sorrows, and thy Fears. I wtfl do it for thee,
by mine own Right Hand, and for mine own Sake, 1SI x 3- Obj.
.[91.]
3. Obj. Still thou objeBeft againft thine own Mercies, and complained;
that thou knoweft not Jefus Chrift, not the way to Him : Or if thou
didft ; thou haft neither Will, nor Power to come to him, that thou mayft
be healed by Him. Anf. But whet faith the Lord to thee ? I will lead thee
alfo : I will fir ft come to thee, I will ftretch out my Hand towards thee, and
take hold of thy Spirit, I will draw thee towards my {elf, I will dire A thee in
the right Paths of my Love, I will bear thee up in the way, that thou (halt
not fall in it, nor fall from it.
4. Obj. But thy Melancholy, Dark, and Sullen thoughts ftill abound in
thee, and fuftcr thee to have no Peace. Thefe fill thee with Fears, and Trem-
blings, that thou canft not take comfort: in any thing. Anf. But God will
reftore comfort to thee, and to thy Mourners. He will bring again, that Comfort,
which thou had ft once in thy Spirit, which thou had ft in Paradife. It is now
but laid afide, hid, fown in thee. God will bring it forth to Light, and let it
before thee, and make it to grow up out of thine own Spirit, in the fight of
thy Spirit,and in the fight of all thy Mourners ', all thofe melancholy thoughts,
which now fill thee with fb much heavineis.
I will reftore Comfort : Saith God. The Comfort, the Joy, for the want of
which thou Mourneft, is thine already, it was thine Eternally, it was the Grace
given to thee before all times in Jefus Chrift, as St. Paul fpeaks to Timothy. But
as the Trees were firft in the Creation, and then the Seed, and then again the
Trees are reftored to themfelves out of their Seed. So thy Comforts have been
hid in thine Heart, in which they lye m their proper Seed, and out of which
God will make them to grow up, and Co reftore them to thee, and thee to thy
Spiritual, and Heavenly (elf.
Thus much for the Second Anfwer : The Peace, and the Kingdom of God
may be fown though they be not grown up in thee.
Sol have done with the Fir ft Spirit to be filencd in the Soul that fhe may
have Peace ', which is the Spirit of Wrath from God.
z. The Spirit of the Devil. This is the Second Spirit to be flenceJ in the Soul
for her Spiritual Peace. Read thofe Verfes, Pfal. $.6. x. 3. Therefore we will
not fear, though the Earth be removed : and though the Mountains be carryed into
the midfi of the Sea. Though the Waters thereof roar, and the Mountains foake
with thefwellmg thereof. Selah. In the verfe following you read of a River,
who fe fire am s refreflithe City of God. This River is clearly the Spirit of God.
This Sea then, which troubles the Earth, muft be the Spirit of the Devil, the
Natural Power of Darknefs in the Creature, which, while it kept its own place,
and opder, had a Beauty in it ; but forfaking its own habitation^ St. Jude fpea~
keth, it brings Confufion.
You may confirm that fenfe of the Sea in this place, by comparing Two,
or Three places of Scripture more, one with another.
Geyu 1. z. That Darknefs, out of which the Light, and Strength of the
Crea-
Creature was firft raifed, is exprefs'd by a Sea : Darknefs was upcn the Face
of the Deep, and the Spirit of God moved upon the Face of the Waters.
Revel. 20. 5. The Angel cafis the Devil into the Bottcmlefs Tit. The
Word here, which is tranflated Bottcmlefs Pit, a five res anfwersinGr^,tothat
in Hebrew, Tehom \ which is expounded, the Dgeep, in that Firft of Genefis.
And the Sea is frequently called by this Name thorough the Scriptures ; Tehim;
'!A0vff<w ; The Deep. The Devil was caft down into the great Deep of his
own Darknefs, and fhut up there.
Revel. 21. 1. I jaw a new Heaven, and anew Earth, and there was no
more Sea.Thc Spirit of the Devil,znd the Power of Darknefs was now fhut up
in itfelf,and no more troubled the Peace and Beauty of the Creature. Though
there was (till Night, and Day, Darknefs, and Light; yet there was no more
Sea, the Darknefs, was as a fweet Calm Stream refrefliing the Earth,and ming-
led with the Light of Life.
This Sea of Darknefs,and coafufion lies at the bottom of the Spirit of every
man naturallj.lt encempafleth us on every fide. This often opens itfelf upon
us, and the Mountains of all our Strength, Joy or Glory are (wallowed up in
the midft of it.
When the Waters of this Sea, evil Spirits roar upon our Souls ; they fill
them with Fear, amazement, and Horrour.
The Sea is accounted the Caufe of Earth-quakes. The Earth in a Man, all
the Foundations of his Life, and Joy are violently fhaken in him, when this
Sea (wells beneath them.
What Peace, what Eftablifhment can there be to the Soul,while this Power
of Darknefs rageth ? As the World (hall have no Peace, till it be bound up
in its own Deep, fb neither can the Soul.
This is the Second Spirit to be filenced.
3. The Spirit of a Man in Him/elf Before the Soul can have Peace, her
own Spirit mud be filent in the midft of her.
Tfal. 4. 4. We have this advice given us : Commune with your own Heart
nponyour Bed, and be fill. This feems to be a Contradiction Commune, and he
ftiU. But the Selah added, points out a more hidden fenfe.
Here are Two Terms in this Scripture, which have a various Senfe : Heart,md
Bed.
1. Heart. Commune with your Hearts. What is the Heart? The Heart is
the Inward Principle, the Life-Principle.
1. The Heart is the Inward Principle. So you read of the Heart of the Sea9
Exod. 1 5'. 8. and the Heart of the Earth, Mat. 1 2. 40.
Mark 7. 18. Whatfoever thing come th from without, defileth not the Man.
v. 1 9. Becaufe it entreth not into thy Heart, but into thy Belly ; and paffeth into
the Draughts, v. 2 1> From with'm,from the Heart of men proceed Evil thoughts,
Adulteries^ dec.
The
[941
The Meats ^ which we take in from without, reach the Boly in all the parfs
of it; and they reach the Soul, as it lives in the Body, working upon it, and
making changes in it. Both thefe then are the Belly, the Outward Man, which
is maintained from an Outward Principle, and paiteth away into the Duft, and
Darknefs.
But the Heart is more Inward, and Immutable. It is that, which abides in
the Invifible part of things, and is that Hidden Spring, the Principle both of
Soul, and Body.
This Heart in the Natural Man is the Spirit of Man, in the Spirit of the
Devil, or in the Spirit of Divine Wrath ; or rather in both. So from the Heart
come evil thoughts. So St. John faith, l John. 3. zo. If our Hearts condemn
*s, God is greater than our Hearts and knoweth all things. But if our Hearts con-
demn us not, then have we corifidence before God. Every man hath in him a Prin-
ciple more Inward, than the Spirit of the Devil, which is the Spirit of God, as
it comes forth into his Spirit, and gives his Spirit, a Created Invifible, Immortal
Being in itfelf among Angels.
This is that Heart of man, with which he is to ccmmvme, this is the Seat of
Justification, or Condemnation : The Spirit of Man&> it lives above in the Spirit
of God, according ; o his Wrath, or his Love : Or the Spirit of God, as it be-
comes the Principle of Nature, a Principle in the Spirit of Man.
If this Heart condemn us; that is, the Spirit of God, as it is the Principle of
our Spirits: God is greater than our Hearts: that is, the Spirit of God, as it is
in itfdfo above our Spirits, hatha greater Fulnefs of Majefty, and Light in it-
fc:f , where it is, as the Light in the Sun ; when as in our Spirits, it is, but as the
Light in the Star. If therefore it teftihe Wrath to us in this relation, in which
it is,but as a Glance ; it fhall more fully teftify wrath againft us in that Stare
in which it is the Full Glory. As it is a Principle in our Spirits it opens itfelf
truly, but imperfeclly : in a right Senfe j but in a part only of its own Senfe.
But as it is in itfelf it knows all things; it opens itfelf to the utmoft of its
own (enfe, and eternal purpofe.
A man fhould neither comfort, nor condemn himfelf from the language of
his own Spirit, as it lives in the Outward Soul, or Body, and fpeaksof its own.
This Spirit fhould be fi 'lent, and ftill.
But we are to commune with the Divine Principle in us, with our Spirits, as
they dwell within, in the Spirit of God. For fb the Spirit of God, and our
Spirits, are twilled in One, make One Heart, teftify One thing, and that truly,
whether it be for Life, or for Death ; from IVrath or from Love.
For the, Spirit of God, and of Man in this Principle, are an Imrrgc of the
Spirit of God,as it is abfolute, and fupream in the God-Head.
But there is a Heart, within this Heart. This Heart is Principle of Life or
Deaths Love or Wrath. There is within this a Heart, which is the Life-Vrinci-
:lt, and the Love-Yrinciple.
i. The
[9)3
a; 72* £fo*rt w the Life-Principle. Prov. 4. 2 3 . J{^ f£y £fozr? 'with all
Diligence : for out of it are the Iffues of Life. What is this Heart, which we
are to keep, when we are to deny our f elves? We are to keepit,not with Caution
to preferve our (elves from it ; but with Confidence, to preferve our (elves by it.
This place of Scripture is like that before it,P?w.4. 1 3, Where Solomon (peak-
ing of Wijdom, or Inftruclhn, faith : X^ i><?r, forfbe is thy Life.
Jefiis Chrift, as he is in the Spirit, is our Life-Principle, ColoC 3. 4. When
Chrifi, who is cur L ife Jhall appear.
He is the Treafure of our Hearts, and our trued Heart. Tor from Him,^sHe
is in the Spirituality of his ownPerlbn, are the Iffues, the Out-goings, of cur
Life, Mat. 6. 2 1 . Where your Treafure is, there will your Hearts he alfo. Our
Treafure, and our Hearts are both with Jefus Chrift in Heaven, Colof. 3. 1.
The Heart, is thtTreafury of all good thing?. A good man out of the good
Treafury of his Heart bringeth forth good things, Mat. 12. 35*. Jcfus Chrift
is this Heart, which hath the Treafure in it. For in him are all the Treafures of
Wifdom, and Knowledge hid, ColoJ. 2. 3.
Jefus Chrift is the Heart, as he is the Head of Man, 1 Corin. 1 1. 5. The
Head of every Man is Chrift : The Head of Chrift is God.
The Lord Jefus, as he is the Heavenly Man, is the moft proper Head, and
Heart of man: the Firft Principle before all others, the moft inward Principle
lying within, and beneath all other Principles ; the Life-Principle.
Thus we fee, what the Heart is.
1 . Je(us Chrift, as He puts forth Himfelf in the Natural Spirit of Man, to
be the Principle of Nature either, in a Power of Wrathy or Love.
2. Jefus Chrift, as He is in his own Heavenly Spirit, and Per (on ; compre-
hending the Life, Perfection, and Bleflednefs of Man in Himfelf, as in a Di-
vine Root, or Treafury.
2. The Bed. This is the Se ccnd thing,of which we are to feek the meaning.
We read of a Bed of Tribulation, Revel. 2. 22. This Bed is a Spirit of Dark-
nefs, Weaknefs, Woe, and Torment.
We read of a Bed in Tribulation, which God prepares for tho(e, whom he
loves, Pfal. 41. 3 . Thou wilt make all his Bed in his Sicknejs, or, Thou
wilt turn it, the Infide of Peace, Love, and Glory, for the Out fide of Pain,and
Trouble : or thou wilt change it from a Bed of Languijhings, into a Bed of Reft,
or a Bed of Love.
We read of Beds of Joy> and Glory, Pfal. 149. f. Let the Saints be joyful
in Glory, let them Sing aloud en their Beds.
In the Canticles there is mention made of thc-Bed of Chrift, and His Spoufe :
Can. 1. 16. Our bed is Green. There is al(b Solomons Bed, who was a Type
of the Heavenly Bridegroom, Cant. 3. 7. Behold his Bed, which is Solomons,
threefecre valiant men are about it, of the valiant men of Ifrael.
This Bed is the Spirit of the Lord Jefus, which ihines forth, and buds with
Sweet-
Sweetncfs, and Beauty, which goes forth in the midft of the ^»ge//,cloa thing
itfelt with thofe Mighty, and Glorious Spirits. This Spirit draws the Soul
forth from the Tumults of the Flefh, takes her oft from her own Strength,and
cafts her upon itfelf, as upon a Bedot Reft.
By this time we lee, what the Holy Ghoft means by the Heart, and the Bed.
Let us now return to that place of that Vfalmifi, tor the opening of which
we have brought in all thefe Scriptures, VfaL 4. 4. Commune with your own
Heart upon jour Bed, and be ft ill: that is, difcourfe not with your Spirit, as it
lives in this Body, upon thefe Outward Appearances. For (b it is one with the
Strange Woman, it is a Strange Heart : it is a Fountain, that makes itfelt com-
mon, and defiles itfelf 5 it is not your own Fountain alone, your own Heart \ but
a vhindr:ng,falfe, lying Weart.
Retire your leif into your Chamber^ which the Candle of the Lord fhines ;
that is, into your Spirit, as it hath the Spirit of God, for the Spring of Natu-
ral Light, and Life in it. Here wait quietly, and fiiently for the openings of the
Spirit of God in the fecret Voice of Nature within you.
But, ftay not here, Silence this Spirit too, draw your felf yet more inward,
into the Spirit of the Lord Jefus, as He is the Inward Man, within, the more
inward than, the fecreteft Retirements of the Natural Spirit.
Here caft thy felf upon thy Bed'm thy Heart,zr\d commune with thy Heart
upon thy Bed. This is thy Bed, and thy Heart both in one. Here lay thy felf
at Reft, upon this Spirit, which is the Comforter ; advife with this Spirit, which
is the only Counsellor, the Spirit of Truth. So be thou [till, let thine own Spirit,
the Spirit of this World, and Nature in thee befilent.
He that thus hearkens in Silence,\v\ia.t the Lord will fay, fhall certainly hear
him fpeak Peace to his Saints.
The Spirit of God in thy Natural Man may fpeak of Wrath to thee; and
God will confirm that voice of Wrath in the Spirit of thy Natural Man. And
fo here thoj can ft find no Bed to comfort thee. B.itgo a little beyond thy Na-
tural Mem, and thou (halt meet with the Spirit of God,as it is in its own Free-
dom, and Fulnefs in the Lord Jefus.Here is a Bed ready prepared for thee. Now
filence thine own Spirit for ever ; and hear no more, what the Spirit in thine
own Spirit fpeaks; but, what this Spirit fpeaks, as it is here, in Jefus Chrift y
and this Spirit will certainly make thee to hear the voice of Joy,and Gladneft.
Thus the Lord giveth his Beloved Reft : not in themfelves, but in Himfelf
IhavTe nowfinifhed the Fir ft Part of Spiritual Peace, which is Silence j the
Silencing of a Three-fold Spirit ', the Spirit of Wrath from God ; the Spirit of
the Dc^-il; the Spirit of Alan.
1. Pari : Satisfaction. The Second Fart of Spiritual Veace is Satisfaction.
This coniiftsin Two Things.
A Swett League with all th'mgs.
x. A Satisfactory Reft in this League.
1. A
C97] ,
x. A Sweet League with all things. There can be no Satifaclion-,
where there is any thing wanting, and not made up, or any thing Crooked, and
not made fir aight : as Solomon (peaks, Eccl. I. 15°. There is no Satisfaction,
where there is Divihon, or Contention.
Jobs Friends promifeth this Satisfaction to Job, Job y. 23. Thou [hah be in
League with the Stones of the F'teld,and the Beafis of the Field fall be at Peace
with thee. v. 24- And thou jhalc know, that thy Tabernacle jhall be in Peace.
Behold a League with all things below thee, Beafis, and Stones : Principles,and
Appearances of Life defcending are the Beafis : The Stones are the Principles
and Appearances of Darknefs defcended to the loweil , the Dead Images of
things. Behold a Leaguehere with all things above thee ; thy Tabernacle j) all
be in Peace. The Powers above thee are thy Tabernacle : The Angels are thy
Tabernacle, God is thy Tabernacle. Thou (halt dwell peaceably in thefe. Thefe
{hall be in Peace, not in ftormy or fiery Appearances upon thee.
Behold a League with all Times, with Eternity : Thou Jhah know, that thy
Tabernacle jhall be in Peace. Thou fha't not fear, what is to come ; becaufe all
Times to come (hall be in Covenant with thee. Whatever Times come to o-
thers, (till thy Tabernacle, thy Angel, thy God (hall be peace upon thee ; and
this thoufhalt know, before hand.
This is that League with all things, which Jobs Friend promifeth to him,
without which there can be no Satisfaclion or Peace.
<Quefi. But you will perhaps ask me, how this League is made.
Anfi I anfwer, that it is made by living in the Spirit of Jefus Chrift.This
Spirit in you is this League or Covenant. For the Spirit is the Unity, and hath
the Band of Peace in itfelf, Ephef. 4. 3.
The Lord, who is the Spirir,is call5d,the God of the Spirits of a1 I Flejh,Nunf.
16. 12. and 27. 16. This place agrees with that, Luk. 20. 7 S.God is the
God of the Living, net of the Dead, for all things live to Him.
As our Saviour (aid; that Little Children had their Angels', which beheld the
Face of God in Heaven : So it is moft true, that each Fltjkly Appearance hath
its Spirit in which it lives with, and to God. Every Beafi, or Stone hath its
Angel, in which it is comprehended after a living manner, and by which it is go-
verned. Every Angel hath its Spirit in Jefus Chrift, hi which itfelf is again con
pre h ended after a ttiwim manner , and by which it is entirely managed.
Thus the Spirits of all things are in the Spirit of Jefas Chrift. The Spirit
of every Creature, which is the Scepter, that (ways it, the Law- giver to it, is in
the hand or the Spirit of Chriit, and goes forth from between his Feet.
If then thou would ft be in League with all things, and at Peace with them:
be thou One Spirit with Jefus Chnft; fo all Tilings, and Times fhall be Om
Spirit with thee jand this Unity of Spirit is the Bend of Peace.
To be Spiritually-minded is Life, and Peace, Rom. 8. 6 If thou wouldft live
comfortably, uke heed of dwelling in the llejldy Tabernacle, in the Flefhly Sa-
O vour,
vour, and rcllifhof things. Let thy underftanding,and Soul abide in the Spirit
of God. So thou fhalt converfe always, every where with lively, and lovely
Objects. All things round about thee, within thee, wirhout thee, fhall have
Life, and a Harmony, a Tuneablenefs with thcmfelves, and wirh thy Spirit, a
Peace-fulncfs in their Life. All things fliall have an Angelical Life and Sweet-
nefs to thee as they have to the Elett Angels. All things mail have a Divine
Li/eand Sweetnefs to thee, as they have to God.
This is the Firft thing, in which Satisfaction con fids, a Sweet League with
all things.
i. A Satisfactory Reft in this League. This is the Second Thing, in which
the Satisfaction of Spiritual Peace coniifts.
Ef. 14. 3. And it (hall come to pafs in that day • the Lord fljall give -thee Reft
from thy Sorrow, and from thy Fear, and from thy hard Bondage, wherein thou
waft made to ferve.
Poor Soul ! while thou lived in the Darknefs of Flefhly things, thou haft
Sorrow breaking thee by the Oppreflion of prefent Evils, thou haft Fear pur-
fuing thee with the expectation of more Evils yet to come,zhou haft thyDefires
carried forth unceflantly, and violently toward thofe Objects which cannot fa-
tisfy, but divide, dtlappoint, and diftracr, them, making them to labour under a
hard Bondage, to work in the Fire, and feed on the Wind.
But when the Day of the Lord, the Day of the Spirit comes ; then the Soul
is in Covenant with all things • fhe hath all Evils fubdued to her,(o her Tafjtonate
part is Satisfied, and calm j fhe hath all good things freely to enjoy, fo her De-
fires are at reft in the bofbm of their proper Objects • thus the whole Soul hath
Peace^ all her Faculties acquiefce in their feverai Perfection s,all her Powers move
with a full Complacency in their feverai Operations.
Thus that is made good which is prophefiedin another place, Eft 32. 17.
The work of Right eoufnefs fhall be Peace and the Effect of Right eoufnefs, JQuiet-
nefs, and Ajj'urance for ever. When thou haft the Lord Jefusin the Spirit, then
thou haft Righuotifnefs brought forth to viSlory in thee. For all things are then
gathered up into One Body, orFulnefs of Divine Glory in thy Soul. Now thou
^a{t Peace with Quietnefs, and AJJurance for ever. This is the Satisfactory Reft,
wlie"1. no Faffum hath any thing, to difturb'ix, no D'-fire wants any thing to
h'aB it But all is quiet in the Soul for present, and affured to Eternity. This
God doth,when he brings us into his Kingdom, which is the Unity of the Spirit.
Thus much for the Second Property of the Kingdom of God, which isYeace
in 1 he Two Vans 01 it, Silence, and Satisfaction.
Application.
. 1. Direction. If you would have Peace* underftand, and diftinguiih
ri| the Gt tunds of your trouble. As they are Three fo you fliall know them
feverai ways of wirfang.
<md. The Spirit of Wrath from God hath its way of Working in
the
1
'■ .
C 99J
the Soul peculiar to itfelf. It makes prefent Imprefjions of Trouble, and Ter-
rour. But it doth it with an Abfolutenefs, an Arbitrarinefs9 laying no Frem/Jes,
drawing no Conclufions.
This was the great Difpute between Job, and his Friends. Job comp1ained
that God fet a Watch over him\ a Spirit of trouble, that fhould fuffer him ro
take no Reft, no way, on no fide : that He fear' 'd him with VijiGns^and frighted
him with Dreams \ God appointed a Spirit over him, which fiU'd him deeping
and waking with dreadful Appearances, Job. 7. n. 14.
jobs Friends charge Bim to have Iniquity in his Hand, Job 11. 14. And
Hypocrify in his Heart, Job 8. 13. otherwife fay they : Thou jhouldft have
proffer d ft ill i thy hopes flruld not thus have perijhed. So they Wi^VremiJes to
the Wrath of God, which fell upon Job.
On the other fide Job maintains ; the Vanity of this Life, where all things
fall alike to all: the Ahfdutenefs of God, who deals alike with all at Vleafure:
the Sligbtnefsy and Shadowinefs, of Man in this Flefhly State, where God alike
fweeps away the Lives, and Glories of all forts of men, as Shadows :The Ex-
cellency of Afflictions in the Saints: thcVropriety of this State of thingSjWhich
is properly fiibje6t to the Principalities, and Powers of Darkntfs, Job 9. n.
2 3. 24. He deftroyeththe Verfet'l,and the Wicked. None therefore can fay, 1 hat
any Sufferings are a Sign of a Reprobate Man, or of Hatred in God. If the
Scourge flay J uddenly, he will laugh at the Tryal of the Innocent. God will laugh
at the miferies of a Good man, as being, but a Melancholy Dream , when the
Man is afleep, which wakes him, and he finds himfelf well in Glory.The Earth
is given into the Hand of the Wicked, and hath covered the face of the Judges
of it. It is improper to expeel: any thing right in this State, which is theSeafon
for Darknefs,and the time of the Reign of thofe Spirits which are the Powers
of Darknefs, under whom the good Angels are vaiied, and imprifoned.
Thus Job fhews his Friends how they plead deceitfully for God. And Job
hath this Teftimony given him by God, that his Friends had net fpoktn right
things of God, as he had done.
Job would grant, that he hadfinn'd. But the Lord could forgive him all
his Sins, and he knew His Redeemer livd, his Record was en High. He would
never grant that his Sufferings were any Argument of his Sinfulnefs, or want
of Sincerity in him. '■'■■
Jeremy complains, Lamen. 3. 6. He hath fet me in dark places, as they that
be dead of old. The Spirit of Wrath from God can make itfelf a Prifbn of Dark-
nefs to thee, depriving thee of all the Sweet, Comfortable, Lightfom Ap-
pearances of things ; leaving thee only Shady, Frightful, Empty, Melancholy
Shapes hovering about thee, as they that are Dead. This Spirt can kec p- thee in
this Darknefs, that thou flialt find noway out of it, by Friends, Ordinances,
Prayers, Endeavours of thy Spirit within thee. This Spirit can b'nd tht-c -fad-
up in itfelf, fit heavy upon thee, fink thee ftill lower, as a Chain. So he goes
Ox on
C 100]
on complaining, v. 7. He hath hedgd me about ^he hath made my Chain heavy.
But the Spirit of Wrath rrom God never draws forth any uncomfortable Con*
clufions for Eternity. No when fuch thoughts as thefe arife : I am cafi away for
ever : I flu 'I be eternally damnd m Hell. Thefe thoughts are not from the Spirit
of God, but from fome other Spirit. And (6 Jeremy brings them in. v. 1 8.
J [aid j my Hope, and my Strength is per? fled from the Lord. It is not : He, the
Lord [aid, though he were in His 11 rath : but, I (aid.
Thus we fee, how we may know, when the Spin: cf Wrath from God is the
Ground of our Inward Trouble.
There 4 a Four-fold Remedy againft this Trouble.
1. Remedy : Refignaikn. Say in the micfl: of this Darknefs, and Fear ; I:
is the Lord, let him dc,whatJocver pleajeth him. I am in His armsy thefc are His
ways with me. Can the fame Fountain bring forth Bitter, and Sweet Waters?
Be not deceived, be not difturbcd O my Soul, but leave thy (elf with God, as
a Faithful Creator • let him make, what He will of thee. The Word cf the Lord,
every Appearance, in which God comes forth unto thee, is good. Fear not to
receive him, and to fit down, though it be in Darknefs: for then thou fitted
under his Shadow. Only neither take from, nor add to his Words, or Appearan-
ces in thee ; by the Suggeftions of any other Spirit.
1. Remedy: Retirement. Withdraw from the Flelhly Man3 together with
this Pillar of Clouds and Fire ; which fits upon that. Draw thy Spirit up to
the Unchangeable Spirit of Glory, and the State of thy Spiritual Man in that
Glory. So did Job : My Record is m High. Appeal from that Teftimony, or
Difcovery, which God gives of Himfelf below in thy Earthly Man; to that
Teftimony, or Difcovery, which God gives of thee, above, in the Simplicity,
and Nakednefs of His Divine Nature. So did Paul : Of fuch a man I will boaft \
a man caught up into the Third Heavens, into Varadife. Though thou canft fee
nothing but anger, and frowns in the Face of Jefjs ChriiT, as thou feed that
in thy Flefh below : yet thou mayft fee Joys and Glories in thy (elf, as thou
feeft thy Perfon in the Heavenly Perfbn of the Lord Jefus above.
3. Remed)- : Prayer. Cry to God continually for Two Things: Firfty
that He would take his Hand off from yen. No means, or Power can remove
your Trouble, till the Hand of God be removed. *Tis that, holds down your
Eyes, that you cannot fee the Light of Comfoit. No art, or force, can remove
the Hand of God, till Himfelf pleafe to do it : The Second is, that He would
turn unto thee.
4. Remedy: Watting. Submit, and Wait. I waited patiently for the Lord,
and he inclined unto me : Saith David. Give the Lord leave firft to fit dov/n
Himfelf, andFeaft on his own Will, and thy Comforts ; while thou waiteft,and
miniitreft all thy Peace, and Strength to Him j then wiiiGod fay to thee : Sic
thou down,and Feaft upon thy Will in mine,upon thy Joys together with mine.
So much for the Difcovery, and Remedies of the Firjl Ground of Inward
Trouble, 2.. Greund:
[IOI]
z. Ground : Tloe Spirit of the Devil, when he is the caufe of Trouble,mani-
fefts himfelf by his Lying Arts ; and Murthering Aims. He increafeth thy
Feelings by Fears, and thy Darknefs by falfe Reafonwgs. He would teach thee ,
to argue againfl: thy felf from the prefent Anger or. the Lord towards thee
that he eternally hates thee.He would teach thee to difpute againfl: thy felf ; that
no Sufferings are like unto thine,and therefore never any Sinner like unto thee.
What clear Falfhoods are thefe, when God plainly affirms in his word : that
All things come alike to all, and no man can know either Love, or Hatred by any
thing under the Sun ?
The Devil is ever drawing Inferences of Defpair from Defertions. prompting
thee to fuch Language, as this in thy Spirit : This Evil is from the Lord', why
Jhould I wait any louger upon him ? There is no hope for me in God.
Thus the Devil is known by Lies leading to Defpair 3 which leads to Death,
and Deftrufiion.
There is one Remedy againfl this Ground of Trouble befides thofe mentio-
ned before , and that is this : Refill the Devil, and he will fly from you.
Beat back his Suggeflions, by flopping your Ears againd them. Anfwer
him, that he is the Accufer of the Father, and the Brethren one to another. When
he puts into you Dark thoughts of God ; Defpairing thoughts towards God ;
that he is a Lyar, and a Murtherer. But God is Light, and there is no Darknefs
in Him: God is Love, aad Fury is not in Him. All thefe Fears are thy weak-
nefs, and thy Low Eftate, in which thou fufferefr with Jefus Chrifl.
3. Property. The Third Property in the Kingdom of God is Joy. St. Paul
in 1 Thef. 1. 19,10. joy ns thefe Two, Joy, and a Crown : Te are my Joy, and
my Crown.
Spiritual Joy hath Three Parts.
1. The Exaltation of the Soul. 1. The Enlargement. 3. The Acti-
vity of the Soul in God.
1. Tart: The Exaltation of the Soul in God is Twofold.
I, There is a Spiritual Exaltation of the Soul over her Spiritual Enemies.
i.Chron. 2 0.17, It is faidof Jehofliaphat, and all Ifrael, that, they returned to
Jerufalem with joy. For God had made them to re Joyce over all their Enemies.
This is a Figure of the Souls Joy over her Spiritual Enemies , when Jefus Chrift
brings her, as a Conqueror into the Spirit, which is the Jerufalem above.
This Exaltation, and Joy is defcribed in thePerfon of our Lord Jefus : Colof
a. 15*. He fpoyled Principalities and Powers, making ajhewof them openly trium-
phing over them. Thus is her Royal State, fet above the Principalities of Hell,
the towers of Darknefs ; Corruptions, Temptations, Death, and Devils. She fees
them fet under her Feet, that is, beneath her lowed Appearance ; She fees them
fpoyledoi all power to hurt, and glory to tempt her. Shefkewsxhevn, and makes
them manifefl in the Light of God. She Triumphs over them, exalts herfelf^
and rejoyceth over them \ raifing a Joy,and a Praife to herfelf,and her Saviour
out of them. This
This is the Firft Exaltation of the Soul in her Spiritual 'Joy.
i. The Second is the Exaltation of the Soul ft? the Spiritual State of Jefus
Chrift. This is fet forth in ^.Parable, by our Lord Jefus : Mat. iy 23. The
Lord lakh to him that had emproved, and multiplyed his Talents : Well
done, thou good, and Faithful Servant ', thou hafi been Faithful in a few things,
I will make thee ruler ever many : enter then into the Joy of thy Lord. Here is a
Rule, and a Joy ; the Kingdom, and the Joy ol the Lord. To both thefe the
Soul is at once exalted with her Lord.
This Parable is worth our (lay upon it for a while. The Opening of it will
add much Light to this Particular oi Spiritual Joy.
A Chriftian hatha Two-fid Si at eon Earth.
1 . State of fad Employment. 2. State of fweet Enjoyment.
1 . A Chriftian hath a State of fad Employment in a Twofold Seafon ; while
he is a Servant \ and while lie is a Son, before he is yet pad the growth of a
To ung Alan.
1. $eafin. The Fit ft Seafon of a Chriftians fad Emphjmcnt \s, while he
is a Servant. He then lives under Legal A dminifi Wat ions, which arc the Mani-
fcihttions of God in tbe Earthly Image. Thefe are the Two Talents, with which
the Soul is now to Trade. When Adam was driven out of Paradife, he was
to till the Ground, and to cat his Bread in the Sweat of his Brows. So a Saint
in this Seafon is put to dig into the Earthly Image, and to feed upon the Bread
of Heaven in the toil, and labour of his Natural Principles.
2. Seafon. The other Seafon of a Saints fad [Employment is, when he IsaSov,
but not yet grown up out of the Age of a Toung Man, to that of a Father,
or zKiflg. Now he hath in his Soul the Evangelical Appearances or God, and
Jefus Chriit. But he hath them after a Flejhly manner , and in a FiefLly way.
Thefc Appearances are the Five Taknts.The Lord Jefus, while he was in the
27c/?;, had nor, v here to lay his Head. So it is with the Soul in l\\\sSeafm. She
hath not yet attained to her State of Reft She is not yet come to lev jwcet E?i-
joy??unis. As her Saviour, to (he hath a Baftfm to be baptized with, and'ftie is
f: \nd, till it be ever. She is in difficulty ^pain^nd travel, till thefi I.
be multiplyed. Then comes the fweet Enjoyment, winch is rile Second State of,
a Chriftian on Earth.
2. A Chriftian hath his State] of fweet Enjoyment., when tfie Talents are
multiplyed. But what is the multiplying of the Talents ? What is the calling of
them into the Bank to receive them again with increafel Our Saviour tcacheth
us, what all this means by another, a plainer Parable, John 11. 2.4. If the
Corn Jye not, it abides alone. But if it dye j it brings forth wtichfruit.
The Fjejhly Appearances of Chrift are the Talents un-multiplyed, the Corn
abiding alone. While they fo continue, they are folitary, melancholy, bearing
little fruit of Glory to God, or Joy to the Soul. But then the Soul cafts thefe
Talents into the Bank, then fhefbws this Com, when (he rcfigns them to God,
when
when Hie crucifies them, and dies to them by the po wer of the Death of the
Lord Jefus in her.
Now the Soul hath them within her rlfing again in the Spirit, after a Spiri-
tual manner. Now me receives them again with an increaje of Holinefs, Peace,
and Joy.
Now the Lord Jefus faith to the Soul : Well do»e,good9 and faithful Servant j
thou haft been faithful in a few things, in peer, lew, and dark majiifefi at ions. Thou
haft fubmitted them to my willed yielded them up to the power of my Death. I
therefore will make thee ruler over many. Thou jhalt no more be jubjefitto low,
and fingle Appearances. Thou fialt reign in the power, plenty, and variety of more
Glorious Mamfeflaiions. Enter thou into thofe high, and Spiritual Difcoveries of
God, in which thy Lord and Saviour now enjoy* Himfelf So the Kingdom, and
Joy of the Lord jhail be thy Kingdom., and joy.
Application.
Ufe. i. Examination. There is. nothing of more concernment to us, than
to dijlinguifh, and difcern aright our Joys. Senfual, and carnal Joys are apt to
make us fenfua], and fleftMy, ignorant, and brurifhj as the Beafts. Delufive Joys
make our Souls, as Devils in the form of Angels of Light. Spiritual joys,
when they are truly fuch, rnakeusmoft like to God,
The Delights of Nature, and fenfe are indifferent things, lawful, if they be
lawfully ujed. They are therefore to be taken with much moderation, and cau-
tion, as the V/ine, that St. Vaul fpeaks of to Timothy : Drink not alwaies Water :
but drink a little Wine for thy healths fake,
Delufions,and faife Raptures of Spirit are zfweet Poyfbn, which are taken
in greedily, and kill (b much the more fpeedily. The Soul is naked, open, free,
fimplein her joys, (he mingles herfelf inwardly, and deeply with the Spirit of
her joys : As Herod offered to the half of his Kingdom to Herodias, when fhe
pleated him, with dancing before him.
It is then a thing of great moment to underftand the nature of our Joys
that we may know, when to admit, and to reject them ; How, and to what
height, to cherim, or check them ;
I will propound Four Tryals of our Joy.
I . Tryal The Firft Tryal is this. Spiritual Joys ever fpringfrom a Spiri*
tual fenfe of the Lave of God towards us. Rom. 5. St. Paul (peaks of his Joy.
v. 5. Rejoycmg in the hope of the Glory of God. He goes on difcourfing of the
growth . ftrengtk effects of this Joy. Then v. <r. He fhews you the Ground
of his Joy : The Love of God isfted abroad tn our hearts by the Holy Ghofl that
he hath given us
Splrkucr Joys can give an account, and a reafbn of themfelves. There are
Three things, which, go co makeup the Reafon or Spiritual Joy,when it is Right.
i The Love of God, not any Lovelineis of our own, or the Sweetnds of
any Creature,
2.. The
a. The Difcovery of this Love in an open, manifefl: way, with a Fulnefs,
and Clearnefs ; like a Liquor m that is poured forth, and fpread abroad.
3. The Holy Ghofi making this Difcovery, and evidencing it by his own
prcfencc, and power in the Soul. This is the Reafon, which Spiritual Rejoy-
cings, and Gloryings give of themfelves : The Love of Godjhed abroad in our
Hearts, by the Holy Ghofi, which he hath given us.
Are your Joys ignorant, fudden, and violent, fuch, as fpring from no ap-
pearing caufe, and can give no account of themfelves ?
Whence do your Joys arife from a Senfe of the Love of God, or from a
Reflection upon your Selves, upon any thing, of, or in the Creature ?
Whence have you yovxSenJe of the Love of God ? Is it wrought upon you
by Fancy, by the nrength, and frequency of Imagination ; or by the Ferfuafions
of your own Souls ; or by the Reafonings of your own Hearts confulting with
themfelves, and with the Letter of the Scriptures, without the Holy Ghoft y
by any of the Words, or ways of mans Wifdom, or Power, without you or
within you ?
If your Joys be fuch, as ihefe, you have reafon to fufpecl:, and fear them,
lead they be from the Father of Lies, and not from the Father of Lights , from
the Fountain of bitternefs, and enmity, not of fweetnefs, and Love.
2. Tryal. The Second Tryal of your Joy is the Effecl of it. Spiritual
Joys increase Spiritual Strength in the Soul as they increase themfelves.
Nehem.. 8. 10. Go your ways, faith Nehemiah to the People, Eat the Fat,
and Drink the Sweet, and fend portions to them, fir whom nothing is prepared.
For this day is holy to the Lord. Be ye not firry : for the Joy of the Lord is your
StttHgih. Thus the Lord Jeftis fpeaks to the Soul in the Miniftry of the Gof-
pel : Go yr.ur ways, Feed upon the Fat of my Glory >Dr ink the Sweet of my Lcve.
Send forth Fort tens, and,. Mo.mfe fiat ions of this Glory, and Love to them, who
have nothing of it yet prepared) and fit forth in their own Spirits. This day is hcly
to me • in it you are to live altogether to me, and in the Light of my Appearances.
Then let not your Hearts be heavy, nor your count (notices fid, FormyJoyjhaUnot
weaken, or betray you. MyJoyjhall be a Vrfcrvative againfi Corruptions, a
Strength againfi Jemptatiom, the Fewer of a nzv: life carrying ycu upon high into
1 r Ccmtntmion wi:l God, and Conformity to hitn.
There is ^Thre fold Joy that takes toitfeii often the name of being Spiri-
tual.
1. A ":<, 0 - ig from our natural temper, and Complexion, from fpark-
llrigS of Blood, or Fiafliings of melancholy is many times miftaken for a Spiri-
tual Joy. B it this Joy dif/olves, it makes the Soul airy, light, and loofe: it ex-
| eth the S >ul to Vanity, and S'n.
2. A wrought forth by an Evil Spirit of Delufion carries the Appea-
rance of a Spiritual Joy. Th\s fwells the Soul, makes it vain-glorious,conhdenr,
n itfelE In this State the Soul eafily falls into Temptation, eahly falls /w
. itioa. 3 Spiri"
j. Spiritual Joy truly (b called. This Knits the Union between Chrift and
the Soul more clofe,and ftrong : It gathers up the Soul more fully into the Spirit
of the Lord Jefus.
St. John faith : He that dwells in Lovetdwells in God. It is as true : He that
dwells in Spiritual Joys, dwells of a Truth in the Lord Jefus.
Vanity, Luft, Paflion, Pride come to the Soul in other Joys, and find her fit*
reft for them. But, when they come to the Soul in her Spiritual Joy, fb far, as
fhe is in that Joy, they find nothing in her, nothing to comply with them.
This is the Second Tryal.
j. Tryal. The ThirdTryal of Spiritual Joy is the Quality of it. Spiritual
Joy is a Glorious Joy, I Pet. i . 8. Tou Rejoyce with Joy Glorious,and unspeak-
able. Spiritual Joy hath a Spiritual Glory refting upon it,and puts a Spiritual
Glory upon the Spirit, and Perfbn of that man, in whom it is.
Spiritual Joy arifeth from a fight of the Glory of God. Therefore it hol-
deth forth the Image of this Glory in the Spirit, and in all its workings.
Try your Joys by this : What of the Glory of God ? What of the Myfte-
ries of the Gofpel? What of the Heavenly Man ? What of the Spiritual
manifeftations of the Lord Jefus have you feen, or known? St. James faith,
that ; Faith is dead without works, that is, without the life, and power of God
working in you. So Joy without the Spiritual Difc&veries of God in it, is car-
nal, dead and empty.
Tell me not, that your Heart is full of Joy. But unfold tome thqfe Difco-
^erJej,thofeShinings out of God, which you have met with in your Spirits.
So fhew me your joy.
Obj. But you will fay perhaps : I fee a Glory , but it is unexpreffible, and you
are uncapable of it.
Anf. I anfwer to that Four Things.
i . A Spiritual Glory cannot be expreft by any infericur Yrinciple,ox Power,
by any abilities of the Natural man. But it can exprefs itfelf. As it can be jo it
can be maniftfted in the Soul. Spiritual things give a Subfiflance to themfelves
in the Natural man : So they can give an Exprefficn to themfelves there.
Rom. I o. 8. The V/ord is nigh thee in thy Heart, and in thy Mouth, v. I o.
With the Heart man believeth unto Right eoujnefs, with the Mouth man confejfetb
unto Salvation. The Life of Chrift, who is the Glory of God, hath a Month
as well as a Heart in the Soul of man.
The Glory of God unites itfelf to the Spirit, and Principle of man, for the
adopting of him, and entituling of him to Heaven ; for his Jufiificaticn. It
puts forth itfelf by the Mouth, thorow the whole Image of the man, for the
Change, and Transfiguration of that ; for his Glorification.
Anf x. Secondly ; it is true, that the Glory of God in the Soul cannot
exprefs itfelf, in its own Form, thorow the natural man. But it can exprefs
itfelf by Earthly Images, by Types,and Figures ; fo as to convince even Car-
nal Hearts. P Je(u$
[io6]
JefusChriflfo mewed forth the Glory of his Father, while he lived in Ffefhj
that the very Officers wh'.ch came to apprehend him, confefled, and laid j Ne-
ver man f pake like this man : John j. 46. He fpake to their fenfe, as having
Authority^ \fynw. He put forth thorow his Flefh, Declarations, of that Power
of Light, and Divine Glory, winch dwelt in him, beyond all that any other
Spirit, or Principle could fend forth.
Anf. 3. Thirdly, though a Spiritual Glory cannot evidence, or teftifie itfelf
to Natural men, yet it may to fuch as are Spiritual As Face anfwers face in
a Glafs,fo doth the Heart of man : Saith Solomon. Prov. 17. 1 9. So doth the
Spiritual Heart of man. There is a Proportion between Spiritual men, and
Spiritual things. The Glory oi God in one Heart thews itfelf to the Glory
of God in another Heart, thorow the Natural man, as a Face (hews itfelf to
itfelr in a Glafi.
He that hath an Ear to hear, let him hear, what the Spirit faith to the Chur-
ches, Revel z. 7. A Spiritual man hath an Ear in his Heart by which he can
hear, and take in thorow the outward Ear, the things fpoken by the Spirit,
even as they are inwardly fpoken by the Spirit in its own Language.
The Spirit of the Prophets isjubjeB to the Prcphcts, faith St. Paul, 1 Corin.
14. 3 i. Spiritual men can judge of the Workings, the Appearances, the Joys,
the Glories of the Spirit in another man ;as Rational merman judge of Reafon.
Anf 4. Spiritual Joy is as unexprcfLble, as Spiritual Glory. You may hold
forth, as much of one, as of the other. If you can declare nothing of either
diilincl:iy, and clearly ; then both are at the heft, but coniuied and uncertain
in your Souls.
Spiritual Love, and Spiritual Joy have both this Property; they fet the Heart
on work, to be ever enditwg a good matter, fwcet matter, touching the Xw£-,the
Glory of the Lord Jetiis. They make the Tongue of a man like the Pen of a
ready writer, Pjal. 45*. 1. fweetly,fwift!y,iormir!g,and warbling forth diftincl:
Expreffions of the Divine Glory.
Thus much for the Third Tryal.
4. Tryal The Fourth Tryal of Spiritual joy is this: Spiritual Joy is a-
bovethe Natural man, I Pet. 1. 8. Joy Glomus, and Unfpcakable. 1 Cor. z.
9. The Eye fees not ; the Ear hears not; the Heart takes nor in the Spiritual
Joys of a Chriilian. Senfe, Fancy, Reafon, all the Faculties, and Powers of the
Rational man are too low to reach, too narrow to receive thefe Jovs.
Obj. If it be thus, how can any man have thefe Joys, or have any fenfe of
of them, while he is on the Earth ?
Anf. Ianfwcr to that by Two places of Scripture. 1. The Fir -ft place of
Scripture is, ^ Corin. 4- 7- W& have this Treafure m Earthly VefjtU, that the
Excellency of the Vower may be of God, and not of us. The Spiritual wan po£
(efleth the Treafure of Spiritual Joys in itfelf. But the Natural man holdeth
i# itfelf this Joy jbecaufc it holdeth the Spiritual man in itfelf, as the Water of
life
[IC7l
life in a Veffel So the Excellency of the Power, which takes in Spiritual J6y,
is cf the Spiritual man, though it be in the Natural man, who is united with
the Spiritual man in One Perjon.
2. The Second Vlace of Scripture is, 2. Cor. 4. la ft. We as in a Glafs be-
holding the Glory of the Lord, &c. The Natural man is the Glafs, the Spiritual
man is the living Face. As a living Face makes an Image of itfelf in a Glafs,
and then lees, enjoys itfelf in that Image. So the Spiritual man makes an Image
of its Joys in the Natural man; and hath a living, fubftantial Enjoyment of
them that way: while the Natural man holds the Image only. After the fame
manner the Soul in the Body contemplates,enjoys itfelf,and all immaterial things,
in the imagination only, which is a Material Glafs.
Examine your Joys; do they admit a Stranger, the outward man into their
Fellowfhip, to intermeddle with them ? Do they flow alike thorow the Regene-
rate, and the Unregenerate part,as upon a Level ? I would then queftion,though
I would not condemn them.
Thofe Spiritual Joys have the greatefr. Doubtfulnefs, and Danger in them,
which make the greateft Impreilions, Motions, and Difcovcries of themfelves
in the Natural man.
St. Paul fpeaketh of the Spirits putting up from the Heart of a Saint, Un-
expreffible Groans, Rom. 8. Thofe Griefs, and Joys are moft likely to come
from the Spirit, which make the lead Sound, Noife, or Alteration in the Flefh-
ly part.
I have done with this Ufe of Examination.
Ufe. x. Conviblion. Do not think Religion, or Holinefs a Melancholy thng.
Do not fear to be Religious, as if then you mud part with all your Delights,
and put your ftlf into the perpetual Defertot a fbiitary, fad fbu r Conversion,
Holinefs, and Religion have their own foy, and will take none of yours.
1 Tim. 6. 6. Godlinefs is great gain with Contentment, Let me commend
Holinefs to you in Three V articular s.
1 . V articular. The Fir ft Particular is this : Holinefs is a Kingdom in it-
ftlf: It is Godlinefs, ivoiZ&x., the Right way of taking in, and holding forth the
Majeftyof God.
Holinefs, is the Uniting of the Soul, by & vital, and conjugal Union to God,
who is the Lord of All, who is All in All. Thy Maker it thy Hmband.Ef.^t*
Religion is a Difcovery in the Soul, of God, as the Eternal Spirit ,the .Qmckning
Spirit; as bringing forth Himfelf, as working his own works, as fulfilling Lis
J07, as fetting up his Kingdom in the Soul. He hath ftnned into our Hearts the
Clory of tie Knowledge of God, z Ccrin. 4- 6.
Religion is a Drawing of the Soul up to God, into the Glory of God : as
xht Sheet, which St. Peter faw, was drawn up into Heaven. Brethren, partakers
cf the Heavenly Call, Heb. y. I.
Can this be a Melancholy thing, where rhere is Co much of Heaven, fb much
P x of
[>c8j
of the Love, Lite, Glory of God himfelf ? Can there want Content, where
there is a Kingdom ^ the Kingdom of God ? Or Delights, where the Immortal
King Jefus Chrift: keeps his Court ?
Why fhouldft thou think it ilrange, when all things in Nature are united to
their Head, and in tkat have their Perfection j that thy Soul fhould be re-uni-
ted to her God, and partake of his Fulnefs, and there pohfefs a Fulnefs of Joy?
Thou art our Father: Say they in the Prophet, I will return to my Father \ faith
the Prodigal Son, Luke 15. I 8.
This is the Fir ft V articular.
x. Particular: Godlinefs, or true Religion is Gain. It is (b, far from making
you loafers in any point • that it gives you your own again with Ufury and
Increafe. It will not divorce your Spirit from any of your Joys • but it will
make the Marriage-bed of your Delights, Honourable, and Undefiled : Green,
and Flouriflring.
There is a double Gain of Joy in Holinels.
i. There is a Gainful Change made upon your Joys, when you come to be
truly Religious. Your former Joys are transfigured like the Garments of Jems
Chrift. They are changed from a Vile to a Glorious State, from a Corruptible to
an Immortal State.
%. There is a Gainful Addition made to your Joys, by being H">ly. Holinefs
brings in upon your Spirits h:gher, greater, and more Heavenly Joys, fuch as
you were never acquainted with before.
Godlinefs hath the Promifes of this Life, and that, which is to come, i Tim.
4. 8. Gen. 49. 2.6. Jacob blefleth his Son Jojeph after this manner : The
Almighty frail blefs thee with the Blejfmgs of Heaven above, and with the Bleffmgs
of the Deep, that Heth under, v. xy. He adds : The Blejfmgs of f by Father bath
prevailed above the Blejfmgs of my Progenitcrs. Come, taftc, and fee, what
Sweetnefs, what a BleiTing there is in being Holy. The Blefling of a Holy and
Spiritual Principle in your Hearts will prevail above the Bleflings, and joys of
all your Natural, and Worldly "Principles. Yoj fhaU have the Delights of
Heaven above, and the Delights that are in the Deep of Nature which lies be-
low.
All thefe you fhall enjoy, while you are on Earth , 'tis true indeed you (hall
enjoy them in the Promifes, which is, as a Spring in the Earth , which is by
the Life of Faith as under a vail of Contradiction j in a hidden way ; but a
fweet, (ure, fubftantial way.
Do not thou Doubt, but that God can make Alrahams dead Bcdv a Father
to an Ifaac , even thee in this Earthly State, which is dark, and dead to pofiefs,
as thine own all mirth of Angels, men ; all the Precious things of the Sun, and
Moon, the Creature, and the Creator, if thou put thy truft in him.
Do notfear to give up, and Sacrifice thy Ifaac,thy Natural Joys to thy God,
by devoting thy ielf to Him in a Religious way. It (hall be no lofs or Death
to
[109]
to thy Joys. He fhall give thee thy Ifaac, thy Joys again, in the Figure, and
Feliowftip, as a Seed of Eternal Joys.
3. F articular: Religion gives you Joy with Contentment', with Aflurance,
and Reft. When you come to God, and have your Joys in him, you are at
home, at your End, in your Center : So all the Workings, Defires, Inclina-
tions of your Soul are iatisfied, they acquiefce, and are ftill.
God is your Beginning, and your End : When you live to h!m,he gives you
aflurance in your Joys, he feals them to you ; becaule he is the Beginning, the
firft of all. He gives you Refi in your Joys, that you care for, you are capable
of nothing more ; becaufe he is the End, the dole, the fulne(s of all.
Happy, and Blcfled is he, to whom the Kingdom of God is come : God
giveth that man Joy, and no trouble 3 no Stain, no Shame, no Sting with it,
Happy, and Blcfled is he, who hath fhare in this Joy, for to him the Bitter-
nefs of Death, and every evil is already paft.
z. Part : Enlargement. The Enlargement of the Soul in God is the Second
Tart of Spiritual Joy. This is fitly expreft by the Prophet. Efa. 52. 9. Break
forth into Joy, Sing together, ye wafi places of Jerufalem : For the Lord hath
comforted his people, he hath redeemed Jerufalem. The Lord firft Redeems the
Soul, delivers her from the State of Servitude, and Subjection -, thenfhe^razi*
forth into Joy.
Natural Joy is the Dilatation, or Enlargement of the Heart. Spiritual Joy
is the Dilatation, or Enlargement of the Holy Spirit in man. When the Di-
vine Principle in the Soul breaks out of the Darknefs of our Nature, when it
breaks forth from the Bonds of Flefh into its own Liberty, and Freedom : this
is the Kingdom of God, and the Joy thereof in the Soul.
You have this Joy of the Kingdom fitly, and fully described in a Parable,
by our Lord Jefus : Mat. 1 5. 44. The Kingdom of Heaven is like unto a
Treafure hid in a Field : the which, when a man hath found, he hideth, and for
Joy thereof goethjind felleth all that he hath,andbuyeth th<it Field.The opening
of this Parable will tend very much to the Explaining of this Particular, of
which I am now (peaking.
There are Five Things to be opened in the Parable. 1. The Field. 2. The
Treafure in the Field. 3. The Concealment of this Treafure. 4. The
Difcovery of the Treafure. 5. The Purchafe of the Field.
1. The Field. Tins is the Firft Thing. The Kingdom of God is like unto
a Treafure hid in a Field. What fhould this Field be ? Can it be any other
thing, than the Natural Image of God'in Man ? This is that in which the He a*
venly Image lies hid, as the Sub fiance in the Shadow, as the Child in the Mother*
as the Seed in the Field. This is that, which is not quite hid, but is quite lofi
in us ;and to be recovered, and re-purchafed by an Exchange cf our Selves,
and all that we have.
As the Sea in the Creation exprcfleth the Darknefs of the Creature : So the
Earth
[no]
Earth reprefcnts the Contrary "Principle of Light, and Beauty in the Creature,
which (rands up out of that Darknefs : He hath founded it upon, ( or above)
the Waters : Pfal. 24 2. God hath given to the Earthy Principle of Strength,
and Eminmcy, by which it appears out of, and above the Darknefs, Therefore
the Vfalmifi adds in the fame place : He, ( that is, God ) hath eftablijhed it,
( that is, prepared, adorned, and fixed it, he hath put a Beauty and Strength in-
to it ) above the Floods, ( that is, all Dark,confufed,and wandring principles. )
Then he goes on. v. 3. Who Jhallgoup into the Holy Hill? (that is, out of
the Waters of the Darknefs of the Creature, which now have over-flown all,
into this Hill, this Habitable Earth, which is above the Waters ; the Principle of
Beauty in the Creature, as it is in its Flower.) This is the Earth, of which
Chrijr {peaks in a Parable, Mark 4. 28. The Earth of its own accord fends forth
the Fruit.
The Field now is the Natural Image of God fpringing up out of the Prin-
ciple of Light in the Creature, and clothing that with itfelf • as a Field doth
the Earth. This Field in its Fiourifhing State was the Garden of Eden, or Para-
dije, which Paradife, though outwardly, and in the letter, it was a real Garden
yet was it alio, and principally Inward, and in the Spirit, the Natural Image
of God (hitiing forth with a peculiar Glory upon the Beauty of the Creature.
It is very obiervable, that Adam, when he fell, was caft out of the Garden,
out of Paradife only : Gen. 3. 23. Therefore the Lord God fent him forth from
tie Garden of Eden. But Cain, when he had killed his Brother, was caft off
from the Face of the Earth. For fb he complains, Gen. 4. 14. Behold I am
driven aivayfrcm the Face of the Earth, and from thy Face fliall I be hid.
There is the Earth, the Face of the Earth, the Field, which is the Natural
Image of God jthe Garden, which is the Glory of the Field, the Face of God
in this Image.
Man fallen from God in Adam is banilhed out of the Garden. He hath loll
the pleafant, and glorious Appearances of God in him^ by the Natural Image.
Yet he hath the Fitldkh in him (till, the Natural Image itfelf: which though
it be hefet, over-grown, (hut up with Bryers, and Thorns from the Earth, cor-
ruptions, cares, miferies from the Image of the Creature; yet it affords usfbme
low, weak Strength, and Sweetnefs for man to feed upon. So you (hall read,
Gen. g. 18. Bryars, andThorns fijall it bring forth to thee,( that isjhe Ground )
end thcujhalt eat the Herb of the Field. Though thou, O man feed, no more
the Trees (f the Garden, the high Appearances of God in the Glory of his
Image ; yet thou (halt have the Herb of the Field (till left thee.
Man, Wke^Cain filling into the depth of Sin, murtheringin Abel, the Image
of God remaining in him, hath a Darknefs brought upon him, which takes
iiwiv fromh;nr, all the Difcoveries of God, with every thing of the Beauty,
and Sweetnefs of his Image. He alfb hath withdrawn from him all the Com-
fort, Chearfulncfs, Vigour, and Life of the Light' Principle in the Creature.
Though
fill]
Though that Light-Principle remains ftillinhfm, yet he is reliefs in it, and as a
Stranger to it,reje&ed by it. Thus he a driven from the Face of the Earth, he
is hid from the Face of God, he is a Vagabond in the Earth.
We fee now, what the Field is.
^. The Treafure. This is the Second Thing in the V arable, the Treasure hid
in the Field. This is Jefus Chrift, Eph. g. 8. Paul faith of himfelf, that he
was to make known among the Gentiles, the Unfearchable Riches of Chrifi. Jefus
Chrift is the Treafure of Unfearchable Riches.
The Lord is the Seed, in which ail rhe Vertue, or Powers of God, or the
Creature lie wrapt up. He is the Root, which bears the variety of all Divine,
and Humane Excellencies.
Colofs. i. 19. It f leafed the Father, that all Fulnefs jhould dwell in him :
namely, in Jefus Chrift, as in its Principle.
Colofs. 2. 9. All the Fulnefs of the God-Head dwelleth in him Bodily : that
is, fully, flourishingly, ihot forth into all its diftinet Branches, and Fruits.
This Jefus the Treafure of Heaven lies hid in the Natural Image of God
in Man, as the Seed lies hid in the Field, or as the Plant lies hid in its Seed, or
as the New Creation lies hid in the Firfi Creation. So St. Paul tells us, the
M) 'fiery of the Gofpel was hid from the Beginning of the World, Ephef. 3. 9.
Jefus Chrift is called the Seed of the Woman in this fenfe. As jefus Chrifi
is to God, his Image, in which he beholds himfelf : So the Woman was to be to
the Man, who was made in the Image of God. She was to be, as that Image
of God, drawn forth from Man, fet continually before the Man, that he might
bring forth Children in that Image.
Gen. 2. 2 3. It is faid : Adam called her name Woman, becaufe Jhe was ta-
ken out of Man. Woman in Hebrew is Ijhah, Which is the Name of God, and
the Name of Man,py ned in one, to fignify,that the Woman was as the Image
of God in Nature, fprung forth from Man, and united to him.
Jefus Chrift is the Seed of this Woman, the Natural Image of God in the
Creature. This is xhtTreafure in this Field, as in a Worrits
3. Concealment.' The Third Thing is the Concealment of this Treafure.
There is a great deal of difference between the State of Innocencym Nature;
and the State of Grace in Chrifi. The Firfi Adam had only the Natural Image of
God appearing and flourifhing in him. But a Saint under the Gofpel hath the
Lord Jefus revealed in him, who is the Super-natural, and Heavenly Image,
which lay undifcovered in the Perfection of Nature, and did not as yet put
forth itfelf thorow that Inferiour Appearance of God in the firft Creation.
The Scripture tells us of Two Paradifes : an Earthly, and a Heavenly Para-
dife.
The Glory of Nature before the Fall, was but an Earthly Paradife, Gen.
2. 9. God planted a Garden Eafiward in Eden. And out of the Ground the Lord
God made to grow every Plant, that was pleajant, &c. Here you have a Vara-
dife made to grow up out of the Earth. The
The Glory of the Gofpel in Chrifl, to which a Saint is to be advanced is a
Heavenly Varadife, z Cor. u. 2. I knew a man, faith St. Taul, caught up in-
to the Third Heavens, v. 4. caught up into Faradfe. Here you have a Para-
dife ofj or above the Third Heavens.
We read, that the moft Holy place was not yet opened while the Firfi Ta-
bernacle flood : Heb.y.S.The way into the moft Holy place was not yet made mani-
feft, while the Fir ft Tabernacle wasftandmg. So the Heavenly Paradife was not
difcovered,while the Earthly Paradife flourifhed in the Creature, but there was
a vail between them. Jefus Chrifl: lay hid in the Image of the Earthly man.
Thus the Treafure was hid in the Field, before the Fall of Man.
Bur by the Fail, the Field itfelf was loft. The Natural Image of God with-
drew, and difappeared in all the Glory of it, when man finned. So far, as it re-
mained j it remains captived, imprifoned by the Devil, under Darknefs, Lufls,
monilrous Images, Rom. 1. z%. Sinful men are (aid to change the Glory of
the incorruptible God ( in the Natural Image) into the Image of a Corruptible
Man, of four-footed Beafts, cVc. The Fall of Man brought in this Corruptible
Image in which Man, and all the Creatures now are, which detains the Image
of God, as a Prifbner in itfelf.
Thus now the Treafure is doubly hid, in the Field, and in the Bryars, which
over-grow, and hide the Field itfelf.
4. Difcovery : Which, when a man finds, faith Chrifl:.
When Jefus Chrifl was to come in the Flefh, he fent John Baptifl to pre-
fare his way. This Preparation was to be made by a reftoring of the Divine
Image in Nature, which is the Fir ft Reft itut ton of all things, that was to be
made by E-iab ; and thlsEliah tozsjobn the Baptifl. He was alfb to point out
Jefus Chrift ; to fhew how he was figured out in that Firfl Image, and now
ready to break forth thorow this Image.
Sd, when the Seafon comes in the Soul, Jefus Chrifl, the Eternal Image puts
up the Natural Image of God in the Soul ; and puts forth himfelf thorow it : as
the Seed of Corn fir ft comes up in the render Blade, like a low Herb, an ordi-
nary Grafs before it comes forth into the fhape of Corn.
So the Redemption, and the Difcovery begins in the Soul, which makes way
{or the Joy of the Kingdom of God.
f, ThcFurcbsfe. He hides it, and goes with joy. and fells all that he hath,
and buys this Field. Here the Purchafe of the Field for the Treasures fake is ex-
preil. About this the Soul goes with Joy.
But what means this Second Concealment} This Hiding of the Treafure a-
gain, after that it is once found? This Hiding of it is, the laying it up in a
Mans Heart : The hiding of it in a Mans inward Spirit \ and the hiding of a
mans (elf in it, according to his Inward Spirit. A man now draws this Trea-
sure of Glory out of that Fiefhly Darknefs, under which it lay, into his in-
ward Irincitle; and withdraws his inward Principle out of the Flefh, and
me Lulls of it into this Treafure. Then
Then a Man for the love of this Treafure, and in the Strength of it, fells
all that he hath <, calls away his Corruptions, the Creatures, his own Being, as
they are bis own, as he hath them in him f elf, that he may have his own Being,
and all the Creatures, in the Natural Image of God ; and that Image, in Jefus
Chrifr. : And this the Soul doth with Joy. For this is that Enlargement, that
Liberty, which is the Kingdom of God, and the Joy thereof in the Soul,
Now the Frrfi Image of Gcd is brought put of its Prifon ; now Jefus Chrift
is brought out of his hidden, flreightned State to Freedom in the Soul. Now
thofe Difcoveries of God, which lay fhut up in Jefus Chrift,as in a Seed,thrufh
forth themfelves into Liberty in the Spirit of Man. The Spirit of a man is
brought forth from the darknefs,narrownefs of Lufts,and the Fk(h,into the Li-
berty of thefe divine Appearances, into the Spirit of the Lord Jefus, where
the Spirit of man is in a Depth, Height, Breadth, Length, without any Limit,
or Confinement. This Liberty is the Divine Joy of the Spirit.
I will conclude this T articular with that place of Scripture, Pfal. 96. 12.
Let the Field be joyful, and all that is therein : then fliall all the Trees of the
Wood Rejoyce.
This Ffalm is a Frophe/yof the State, and times of the Go (pel, as appears
by the Firft Verfe, which calls this Tfalm a New Song. This is the Name, by
which the Gofpel is frequently exprelled in Scripture. The Ssnfe then of this
Ffalm is chiefly Spiritual.
In the Verfe before this Twelfth Verfe we read thus. v. 11. Let the Heaven*
rejoyceyand let the Earth be glad, let the Sea roar with thefulnefs thereof. Th c
Natural Image of God, as it is above the Creature, and the Head of the Crea-
ture, is the Heavens-. The Earth, the Light-part : the Sea, the Dark part;
which both make One Creature, as Earth, and Sea make Ove Globe. Then fol-
lows, v. 1 2. Let the Field rejoyce. The Field is the Image of God,as it gro ws
up out of the Creature, and is the Life of that.
While a man is in a Sinful State, the Field languiflieth ; the Vermes, and Ex ;
cellencies of God are withdrawn, and hid in it. But when a man is New-born,
then this Field rejoyceth, and breaks forth into Singing. The Difcoveries of
God grow up high, full, and thick, as Trees of the Wood, and Sing together
in the Soul ; which is now at Liberty, and in Joy, in the midft of them ; as in
her Voradife reflored.
Application,
life, 1. Information. That which hath been fpoken on this Particular
inftru6h us in Three Things of very great Concernment.
1. Infir. What Man is. 2. Infir. What a Sinner. 3. Inftr. What
a Saint.
1. Inftr. What Man is. That, which makes a Man, is the Natural Image
of God. Firft isy that which is Natural, then that which is Spiritual, 1 Corin.
15*. 4.6.
CL Three
L"4J
Three Things go to make up the Being of a Man. To be a Man is,
i. To be the Image of another. 2. To bethe Image of God. 3. To
be the Image only, and no mere.
1. To be a man, is to be the Image of another. Gen. 1. 16. God made
Man in an Image, m a Likenefs. He that is a Man is to have no Principle, Form,
Activity, appearance of his own. But in all he is to anfwer the Principle,Forms,
Ablings, Appearances of another, in that manner, of which Solomon fpeaks,
Pro v. 27. 19. As in the Water, Face anfwers Face : fo is the Heart of Man.
Man in this Creation is the Face in the Water, which anfwers to another Face
above the Water.
All Creatures are Reprefentations. Man, the chief Creature is the chief Re-
frefentation* The Philolbpher called Man, C"0" fa!™f» a Creature made for
Imitation ', to hold forth (bmething before, and above himfelf.
St. Paul calls the Ftrfi Adam a Figure or Type: Rom. y. 14. St. Paul in
one place tells the Corinthians, that he transferred things to himfelf, and. to A-
polioses in a Type,oi Figure, for their fakes. Man is topoflefs his Being, and all
things, that appertain to it, as in a Figure, as a Type of Come higher thing.
With what Humility, and Peace ? In what Silence, and Satisfaction would
Man live, if he did but know himfelf ; that he ivalkt in a Figure ; that his
whole Being, and Life is altogether a Figure of (bmething above him, (bme-
thing to come, which is to be revealed in him ?
What would become of all our Pride, Plots, Paifions; if we knew • that
Man is as the Reflection of the Light of the Sun from a Glafs upon a wall.
That reflection, that Light upon the wall danceth, and trembleth, as the Glafs
moveth,from which it is call ? The Sun is God: the Light Jefus Chrift: the
Glafs, the A?igelical Nature: the Refleclion, or Light on the Wall, the Earthly
Man.
This is the Firft Thing in the Being of a Man.
a. To be a Man, is to be the Image of God, Gen. 1. 26. God made man
in his own Image, and Likenefs, Rom. y. 14. The Firft Man was the Figure
of him, who was to come : that is, of Jefus Chrift.
Man is the Supream, andUniverfal Image of God in the Firft Creation ; as
Jefus Chrift is in the Second, Ecclef. 6. 10. That which hath been, it is named
already, that it is man : and he may not contend with him, who is mjghtier than
he. Alan is all in this Firft Creation which is that, which hath been already,
and is now faded, paflingaway, but this Afo# mud yield to Jefus Chrift, who
is coming, and bringing with him a New Creation.
So far thou art a Man, as thou comprehendeft, luftaineft, fubducft, poiTeflefl:
enjoyed all linages of things among the Creatures,in thy (df, as the Univerfal
Image ', and thyfelfas znlmage,m the Appearance of God.
He indeed is a Man, and lives, as the Image of God, who lives at a Height
above the Creatures^ in himfelf -, and at a Height above himfelJ-j in God.
That.
That, by which we fee a Building, a Wood, a large ProfpecT, or the Body
of Heaven,is a very little thing, and lies in a little compafs in the Apple of the
Eye, as one with it. But it (hews not the Eye, to the Eye ; nor irfelf to the Eye ;
but only thofe things, which it reprefents. Man is the great Reprefintative of
God. He ceafeth to be a Man* fo far, as he fees any thing, befides himfelf. in
the Creatures; and any thing befides G^,in himfelf.
As God in Divine things : fb Man, as the Image of God in Natural things,
is to be All in All. This is the Natural Righteoufnefs, and Perfection of Man,
thus to ftand in the Imnge of God.
This is the Second Thing.
g. To be a Man, is to be the Image only, and no more. David faith, Tfal 39.
6. Man walks in a vain flow : an empty Image. And lead you fhould think,
that this is fpoken of Man only fince his Fall : when man was firfl made in a
State of Perfection, Gen. I. 16. it is laid, tkat God made man in his own
Image, and Likenefs : the very lame word is ufed there by Mofes, which is ufed
here by David : T S E L E M. The Word fignifies a Dying Shadow.
Man is only a Shadow of God without the Subftance : a Shadowy Image,
not a Sub(lantial one : an Image, which fubfifh by the Subftance, and hath the
Likenefs of it : but poffeffeth not the Subftance with the Life in itfelf.
The Difference between Man,zs he was created atfirft, and the Lord Jefus,
is expreffed by St. Paul, 1 Corin. ij. 49. As we have born the Image of
the Earthly, fojhall we bear the Image of the Heavenly aljo. Man is an Earthly
Image : Jefiis Chrift is the Heavenly Image of God.
Earth is an Image of Heaven in a bafer Subftance, or Kind. Man is an
Image of God in a Principle of Darknefs, which hides, and vails the Subftance.
Jefus Chrift is a Perfetf Image i which holds forth the Subftance clearly, and is
One with it.
Thus Man at his be ft Eft ate is altogether Vanity, as David fpeaks.
So we have feen, what Man is : by which we fee, from whence we are
fallen : How little of Man there is left in Man. When Man was perfe£r, Hu-
mility, Submiflion, Obedience was the Perfection of man, as being an Image
only. What little reafbn then hath empty, wretched man now for Pride, Vain-
glory, Confidence, Self-love?
I have done with the Fir ft InftruBitn.
1. faftr. What a Sinner is. A Sinner un-mans himfelf He puts himfelf out
of the Image of God into fbme low, inferiour Image of a Creature. God com-
plains of finful men, Vfal. 4. 1. How long will ye turn my Glory into Shame I
Man is the Glory of God , Saith St. Vaul^ that is, the Image of God. Man by
by Sin exchangeth this Glorious Image for fbme bafe Image among the Crea-
tures,which becomes an Idol, and a P„eproach, when it is not held in the Image
of God, as in its Head. Thus Man turns the Glory of God into Shame.
O ! That we did underftand, how Glorious an Image Man is by his Crea*
CL ^ tion :
C"6]
rion j what a change Sin hath made in him ! Wefhoukl then hate Sm to pur-
pole, and tremble at every A£b of it.
r i. The Ape of a Man, and not a Man.
A Sinner is A 2. A Monfter.
£ 3. A Devil.
1. A Sinner is the Ape of a Man, and not a Man : He is a Beaft in the
Likenefsof a Man: or the Image of Man ihut up, and imprifbned in a Bru-
tlfh Principle,and Image.
Tfal 49. 12. Man being tn Honour continued not, but becomes like the Beaft
that per ijheth. By each act of Luft, Pailion, any inordinate Inclination toward
any Created Appearance, thou un-clotheft thy fe!f of the Image of God,
which is thine Honour, and clothed: thy (elf with a Particular Image, which, if
it be without Life, is a Stock, or a Stone, if it have Life is a Beaft. So, whil'd
thou lived in it, thou art but the Ape of a Man, and a true Beaft ; putting on
contempt, (corn, and Death ; inftead of Honour, and Immortality.
2. A Sinner is a Men ft er. When thou finn eft, thou confounded: the Ex-
cellent Image in thee with a bafe Image, Co thou makeft thy (h\[ a Monfler.
Gen. 6. 2. The Sons of God Jaw the Daughters of men, and took Wives of
them. Then at the fourth v. we read, that there were Gyants upon the Earth
in thofe days. Give me leave to make an Allegory, or an Allujicn of this Story,
which you pleafe.
The Divine Image is the Man, the Sox of God : All the Inferiour Ima-
ges of the Creatures defcend from this, depend on this, are the Secon-
dary, and weaker Births of it. So they are the. Daughters of Men.
While the Image of God in Man holds the lower Images of things in a,
Subjection, and fub 'ordination to itfelr, as Daughters to their Father : all things
then are in their Order, and Beauty.
But when the Son of God, the Suprcam Image, which is Man, looks down,
and dotes upon the Inferiour Images the Daughters cf Mm ', when it marries,
and mingles itfelf with them, then confufion comes in : then this Beautiful
Image, Man, becomes a Monfter, avA brings forth Mon Iters.
Now Gyants are born : Man comes forth in a greatnefi,and force resembling
the Image of God in Man , but is in the true Form, and Principle of a Beaft.
The Divine Image is fallen,imprifbned,dead in the midft of all this Greatnefs.
Thus of a truth Sin is the higheft Inceft, the moil unnatural confufion, the
true Engendring of Monfters.
g. A Sinner makes himfelf a Devil. A man by Sin withdraws the Crea-
ture from the Image of God : lets it up in its own Principle, and Image : fa
maintains it in the place of, and againft the Image of God.
Rom. 1. 25". St. Paul lets forth the Nature of Sin after this manner . who
changed the Truth of God into a Lie,fcrving the Creature wore than the Creator y
whoa blejfedfor ever, See here the nature of the Devil diicovercd in a Sinner.
When
f"7]
•When thou fathered any Sin,thou by that A& makeft thy fdf the Father
of Idolatry, Lies, and Murther.
I . Thou makeft thy felf by Sin the Father cf Idolatries : Thou fetteft up
the Creature above the Creator, and ferveft that, more than thou doll; him ;
Sacrificing thy Heart, thy Love, and thy Life to ir.
x. Thou makeft thy felf by Sin the Father of Lies : thou fetteft up the
Creature ; as if it were fbmething of and in itfelf , when as it is meerly no-
things fave as it is in the Image of God.
3. Thou makeft thy felf by Sin the Father of Murthers : Thou killed, and
deftroyeft the I mage of God ; which is the Firfl Murther, and the Fountain
of all Murthers. Thou changeft the Truth of God into a Lie. Thou makeft
away that Image of God, which is the Truth, and Lifeoi all the Creatures;
by letting up inftead of it thofe things, which as they are in themfelves, with*
out that Image, are not only Vanity, but a Lie too.
He knows very little of the Nature of Man, of the Creature,o£ God ;who
knows not Sin to be the mcft ridiculous Apifcnefs, that he may defpife it: the
mod horrid Monfiroufnefs, that he may hate it : the higheft Deviliftnefs, that
he may tremble at it, and fly from ir.
So much for the Second Inftruction, which (hews us, what a Sinner is.
3. Infir. What a Saint is. Then a Man begins to be a Saint, when the
Natural Image of God begins to be reftored in him with advantage ; with the
advantage of the Super-natural Image bringing it forth again from itfelf, and
itfelf in it, together with ir.
The Kingdom of God brings forth itfelf, and the Kingdom cf Nature a Se-
cond time in itfelf Behold, I make all things new , Saith J ejus Chrifi, when he
appears in the Soul.
The, Second Adam revives, and rcftores the Firfl Adam,'w\ us; but as in its
own Spirit, and Bofbmj that fb the Earthly Man may become Heavenly, and
Immortal.
I will conclude this ufe with Confclaticn to Two Sorts of Mourners, Gods
Mourners.
1 . Ccnfolation. You who have loft the Innccency of your Natures in Sin, and
Guilt ; be you comforted in the knowledge of this : The Righteoufhefs of God,
the Eternal Image of Glory fhall break forth in your Souls, and bring forth
the Firfl Image of Beauty, your Natural Innocency again upon you ; with an
Increafe of Glory.
It is the Lord that juftifies, who fiall condemn : Saith St. Taul, Rem. 8. 34,
Who, or what Guilt (hall condemn thee, or be able to fink for ever the Inno-
cency, and Beauty of thy Nature; though it now have lain long buried un-
der thy Lufts ? The Lord, the Lord himfelf (hall come, and this Beauty of
thine fhall come with him, and thou (hall fee it again with Joy.
2., Confolatiotf.- You, who have loft the Chearfulnefs of your Spirits, and
the
ihe facet Picafantncfs of your Natural tempers in Melancholy, and Tcrrours
comfort your (elves in the knowledge of this. The Spring of Joys, the Eter-
nal Spirit, the Spirit of our Lord Jefus (hall open itfelf within you ; and (hall
lend forth from itfelf the ancient ftreams of your firft Peace, and joys ; of
your natural chcarfulnefs. Your natural Spirits mail once more dance, and fing
together in this Spirit.
All your Springs are in this Heavenly Image : the Springs of your firft Inno-
cency, Beauty, Peace, Plcafantnefs. All (hall open thcmfelves again upon you
rromthc Boiom of this Image, at the Appearance of it, never to befhutmore.
And this Heavenly Image mail certainly appear in you. Only do you wait
with Hope, and Patience for the appointed Seafbn.
Do notmourn at the Death of any natural Beauty, or Content , as without
Hope ever to fee it again; th« Hour comes apace,and perhaps now is, in which
thy dead Innocency, and Joys (hall hear the Voice of the Son of Man, Jefus
Chrift in thee, and live again by him.
Do not doubt, but believe. The Earth fhall hear the Heaven. The Earthly
Image of Life, Paradife, and Heaven in thee (hall be awakened again in thy
Spirit by the manifeftationof thy Saviour in thee. Thine Eyes (hall fee thy Re-
deemer ; and he fhall ftand the laft upon the Earth. Thine Eyes fhall certain-
ly lee Jefus Chrift, when he (hall redeem the Earthly Man in thee with all its
Excellency, and Sweetnefs from thefe Powers of Sin, Fear, Death, and Hell,
which have carried it captive. And thou malt fee this Jefus the Heaven of God,
the Heavenly Image, laft of all ftanding, and appearing in thy Earth, thy
Earthly Mjm, thy firft Image.
Be of good chear, faint not. Death fhall not prevent this BleiTednefs. Thou
malt live, when God ihall do all this ; thine Eyes (hall behold it, and thou (halt
}c of it, and ked upon it. For God hath undertaken it, and he will bring it
■ pals. Beheld I make all things new ; faith He, who is the firft, and the laft.
Believe, and wait : for the fewer •ds are True, and Holy. Revel. 2.1. y, 6. And
he that [ate upon the Thrctte [aid: Behold I will make all things new. And he
(aid, Write, ( write upon your Hearts this Sentence, behold, I the Lord make
all things new. ) For thefe words are True, anil Holy. And hejaid unto me \ ft
is dene : ( This is the Finilhing of all things, the ending of the Myftery ) I
- } oh a, and Omega , the Beginning, and the End: I willgrve unto him, that
.s kthirfl :, cf the Fountain cf the Water cf Life Freely, that is, without any
ling of Suitjihlenefs to it, or SatisfaM'ton for it, without any Condition, or Con-
$Hemtiit.
J. Vat : The Activity cf the Soul in God. This is the Third, andtafi Part
'Divine Joy.
The Pfalmift exprciTcih Joy by Shouting, and Singing: Pfal 65-. 1 3. T;s
Vaftures are clothed with Flocks \ ( the Appearances or God are Green, and
Flour Hiring, they bring forth, maintain, and put forth thcmfelves into nume-
rous
[xi9]
rous Flocks of Saints : ) the Valleys alfo are covered with Com\ ( The lowed
State of things in the FJefli, and the Natural Man are cloathed with Jefiis
Chrift, and grow up into him, who is the Bread, and Beauty of Eternal life. )
they Shout for Joy, they alfo Sing. This is Spiritual Mufickjhz working of Spiri-
tual Joy, to Shout, and to Sing,
We read of a Two- fold Song, which Spiritual Perfons fing, Revel. 1 5*. ?.
They Sing the Song of Mofes, and of the Lamb, The Song of Mofes is the Law \
the Song of the Lamb, the Gofpel. When the Children of Ifrael had pafled
thorow the Red Sea, and faw their Enemies lie dead on the Shore : then they
Sung the Song of Mofes, who drew them out of thofe Waters, according to
the Signification of his Name,
When the Soul hath efcaped out of the Sea of Blood mingled with Fire,
which is the Diffolution of her Natural principles in Troubles, and Terrours
by the Baptifm of the Spirit ; when fhee lees her Spiritual Enemies flain on
the Dry Land of Chrifts Spiritual Appearance : then (he Sings the Song of the
Lamb, who was dead, but is alive, and lives for ever 3 the Song of Peace.
Singing naturally, with the outward voice, is the higheft, and fulleft Acti-
vity of the Natural Spirits. So Singing Spiritually, and with the Inward Man
is the higheil Activity of the Spirit in our Spiritual Part,
• This Spiritual Mufick, or Singing, which is the working of the Wine of
Spiritual joy in the Soul, conftfts of Three Things.
1 . The Heightning of the Soul towards God.
z. The Tun'mg of the Soul to God.
3. The Exercife, or Entertainment of the Soul upon God, and with God.
1. The Heightning of the Soul towards God. This is one Piece of that Acti-
vity of Spiritual Joy, which is the true Mufick of the Soul.
In that place cited before, Vfal. 65. 1 2. Singing, and Shouting are put to-
gether, 1 Thefial. 4* 1 &> The Lord Jefus is (aid to defcendfrom Heaven with a>
Shout. This Shout is the Awakening, and the Elevation of the Soul, or Body
towards the higheft State of things, by the Powerful breakings forth of the
Glory of God upon them.
Pfal. <yj. j. David had (aid : I will Sing, and give Praife. Then he calls
upon himfelf, v. 8. Awake up my Glory, awake my Vfaltery, and Harp : 1
my f elf will awake right early.
Some (ay, Davids Glory was his Tongue : but then (lire it was fuch a Tongue
of Fire, as fat upon the Heads of the Apoftlcs, a Tongue of Spiritual Manifefta-
tions, and Heavenly Glory, like a Flame, enlightning, and heating both at once.
Man is the Glory of God y faith St, Vaul, 1 Cor in. 11. 7. The Spiritual
Man is the true, and Spiritual Glory of God. The Natural Man is but a Sha-_
dowy Glory.
David calls upon his Glory to awake \ as diftincT: from him/elf', and then he
faith : I frail awake j like that of St. Paul, Galat. z. xo. I live not, but Chrift
m
[ I20]
tn me : there is the Glory awakening itfelf : and the Life, that I live, is by the
Faith of the Son of God : there is himjelf awakened in that Glory.
Then the Soulfmgs, when the Life of Jefus Chrifi, which is her Glory
awakens itfelf in her, and awakens her together with itfelf, into the Light of
God, to a Co?item plat ion of and fixing upon his Beauties. Now the Soul is above
her ordinary Pitch, as Waking is above Sleeping. Now fhe fits above herfelf
upon the top of her Spiritual Principles, as a Bird upon the Top-branch of a
Tree, Singing in the Sun-flrine, thehigheft Light of Divine Difcov cries.
This is the Firfi thing in this Activity, or Spiritual Mufich
i. The Tuning of the Soul to God. In that fore-mentioned Vfalm, Vfal. 5*7.
7. Dtfi>/7/ fpeaks of awakening three diflin£l Lives : His Glory : His Vfaltery^
and Harp: Himfelf. The Glory is Jefus Chrifi in the Soul. Self is the Soul.
The Vfaltery and Harp thofe Heavenly principles, and Powers, which, as Mmift-
ring Spirits, go forth from Jefus Chrifi into the Soul, Jutting, fit ting, and tuning
the Soul to her Saviour.
ReveL 15. ^. Sr. John faw the Saints, that had gotten the viclory over the
Beaft, ft and upon a Sea of Glafs mingled with Fire, and the Harps of God in their
hands. Then in the next verfe they Smg.
The Sea is this Creatio?i, efpecially the Invifible, the Angelical Part of it. In
this State it is a dark, troubled, foaming Sea. But in the Kingdom of Chrifi it
Hull be a Sea of Glafs, a Ckryfialline Sea, clear, calm, freih taking in, and hol-
ding forth the Lord Jefus, the Image, and Face of God, as a Glajs, as a pleafant
Stream. The Fire , with which it lhall be mingled, (hall be the Spirit of God,
andcf Glory refting upon the Creature.
The Saints flanding upon this S^fhall have the Harps of God in their hands.
Angels are the Trumpets of God, This State of the Saints, which is here defcri-
bed, is their Angelical State, when they (hall be like the Angels. Thefe Harps
of Gcd then are Angelical Tempers, and Principles, which Jefus Chrifi brings
forth, and puts into the Soul, as Harps into their Hands, by which they are tu-
ned, and fitted, made ready for Him, to fing to Him.
Thus the Soul is tuned to God, being put into a Spiritual, and Heavenly
Temper, like an Angel beholding the Face of God, and in a readinefs to Sing
iorth, to Sing aloud his Glory.
Colofs. 3. 16". St. Ptf/Jfpeaks of Spiritual Sengs, which they were to Sing
with Grace in their Hearts. This is that, which David calls his Harp. This is
the Harp of God in the hands of the Saints, the Grace cf God in their Hearts.
This is the Tuning of the Soul to Chriil, the Receiving of Grace for Grace
from Chriil, the winding up of Grace in the Heart to a pitch of Conformity,
and Communion with Jefus Chrifi, like the Tuning of two yoicc;, or Inflru-
ments one to another ; that fo Chrifi ar.d the Soul may make Mufick each to
other, and have their Joy fulfilled m one another,
So much for the Second Thing.
3. Th%
[Ill]
'5 . The Exercife, and Entertainment of the Soul upon God, and with God>
This is the Third thing in the Souls Singing for Joy.
David faith in one place: / will Sing of thy Right eoufnefs : and in another :
I will Sing of thy Rower, i
The Spiritual Joy, and Mufick of a Saint is to fly abroad among the Excel-
lencies of the Divine Nature : to enlarge,and act. his Spirit to the Height upon
the Beauties, and Brightnehes in the Face of God ; the Uprightness, Tiuth,
Perfection in the Heart of God ; the Freedom, Fulnete, Fruitfulnefs, Infinite-
nefs, in the Spirit, and Life of God.
David hath often expreflions to this purpofe : I will Sing to thee : I will Sing
to the Lord. So St. Vaul (peaks : Making melody to God. The Holy Soul Skiga
of God, to God.
Spiritual Joy is the Free letting forth of the Spirit with God, concerning God.
It is often the Work, and Delight of a Holy Soul to open her mouth wide,
to take in to the utmoft,the contemplation of God, the communications of his
Greatnefs, Fulnefs, Sweetnefs, Glory : and then, when fhe is fuileft, to pour
forth herfelf again into the Ear, and Bofbm of her God.
You may fee this in the Vfalmift, Rfalm 45". 1. My Heart is cnditing a
good matter. I [peak of the things teaching the King. My Tongue is as the pen of
a ready writer.
The Heart was here full. A Spring of Heavenly Sweetnefs had opened itfelf
in it. It bubledj and boyled up apace. It enlarged itfelf into a Flood of mat-
ter. But all was touching the King, the Beauty, the Glory, the Gracioufhefs,
the Pleafantnefs, the Love, the Power of Jefus Chrift. And the Hear ifull of
this Blefled matter, empties itfelf again as fully upon Jefus Chrift. My Tongue
is as the Pen of a ready Writer.
I have now (hewn you the Third Fart of Spiritual Joy, which is the Acti-
vity C; the S'juI in God.
U 1. For InjhucTion. Spiritual Joy is no Secure, Slothful, Camahhing
1. Spiritual Joy is no Secure thing. It hath the leaf, and the great eft Secu-
rity in it. It fufters a man to be leaft of all ft cure in himlelf, or in any Crea-
ture; that he may be moft fecure in God.
True Joy coniifts in the Heightning of the Soul towards Gcd. The Soul, that
isac [tiainted with this Joy, hath a Fear, and Trembling upon her, while fhe
is among the Creatures, though fhe be in the Fulnefs of them. She can reft no
where, till fhe get up above them all, and come to God.
God makes a Gracious Promife to a good Man, Ffal. 91. 14. I will ft
him en high, hecaufe he hath known my name. The word hgnihes the letting or
amah in a Strong Cafile fituateon a High Rock. The God-Head is the Reck,
the MefjMf, or the Humanity of Jefus Chrift, is the Caf He upon this Rock,
A Holy Soul is in Safety, and may be in very great Security ; but not in her
felf, nor in the World. Her Sjfetv, and Security lies in being carried upward
R * and
[ »?]
and fet on high, in being encompafled with Jefus (Thrift, and God, as with a
Tower or Defence.
The Soul b.uh her high Rock, and her Strong Caftleof Spiritual Joy, and
Triumph : not in the knowledge of any thing here below, not in any Earthly
acquaintance • but in the knowledge of God. I will fet him on High, becaufe
he hath known me.
It we beinthel/ght, as God is Light \ then is our Joy full ; and the
confutations of the Lord Jefus cleanie our Hearts from all Clouds of Griefs,
and Fears.
This is the Fir ft Injlruliion.
a. Spiritual Joy is no Sluggijh Thing. It is the Enlargement, and Activity
of the Soul.
I went by the Field of the Sluggard, felih Solomon, t.nd I [aw it over-grown
with Thorns. Thy Spirit is thy Field. If thou be not plowing it up with the
Crois of Chrift ; and [owing it with the Seeds of Grace, Glory, and Immor-
tality by the Life of Chrift , and waiting for, and gathering, and feeding upon
the Appearances of thefe in thee j thou art this Sluggard, and canft expect no-
thing but Thorns.
That Soul which is not Spiritually aUive in Chrift3will be miftrably paffve
in Cares, and Confufions,
Divine Joy is the Higheft, and mod Harmonious Activity of the Soul upon
the higheft Excellencies of the Belt, aad moft Blefleu Object, which is Jefus
Chrift.
hile the Husband-man fleepeth,Tares are Sown. If Jefus Chrift be afleep
in the Ship, the Winds tofs it, and the Waves fill it, A fleepy, or fluggifh tem-
per of Spirit breeds Fears, Cares, and all Sorts of Troubles.
• Awaken the Lord Jefus in thy Spirit, and be thy felt awake in his Spirit, if
thou would ft have Peace, and Joy.
3. Spiritual Joy is no Carnal, or Flejhly Thing. This is the Third Infiruclion.
The Joy of the Spirit is the Exercife, and Entertainment of the Soul en God.
Mark the Temper, and Spirit of St. John, 1 John 1. 3. That, which we
have feen, and heard, declare we unto you, that ye aljo may have Fellowflrip with
us', and truly our Fellowfrip is with the Father, and with the Son Jefus Chrift
v. 4. And thefe things write we unto you, that your Joy may be full. v. 5. This
then is the Mefj'age, which we have heard of him, and declare unto you, that God
is Light, and in him there is no Darknefsat all.
Spiritual Joy fprings horn feeing Spiritual Objects, and hearing Spiritual My-
fteries The Eye is not)atisfied with feeing, nor the Ear with hearing: Saith Solo-
men, Eccl. 1 . 8. The Natural Eye, and Ear can convey no Satisfaction to us.
For they are but a Dream. The Sight, and hearing of the Things of this
Life can given© Satisfaction ■ for they are but a Shadow.
A Full Joy, 7^',and fulneis both together come by a Spiritual way of feeing,
and hearing the Things of Eternal Life, You
You may have a flighty empty, vanijhwg Joy by Fellowfkip with the Plea-
sures, and Glories of the Fleih.
But if you will have z. full,anc\ folid Joy, which may endure for ever, ycur
Fellowfhip mufi be with the Father, and the Son J e fits Chnfl.
Bring before your Spirits the Excellencies,and Delights of the whole World."
Let all the Creatures fend into your Souls from the fofl Hand,Mejfages of their
Lovelinefs and Loves. You for all this can have no true Joy, no corn pf eat Joy
in any of thefe things. For all the Creatures have in their higheft Sweetne&es,
and Glories a Darknefs, which v/ill beget Doubts, Fears,and Diftradions in you.
Would you have Joy ? Seek it in the Declaration and Difcovery of Go&Mbo
is Light, and hath no Darknefs in him. Seek it in the Contemplations of God
by his own Light.
So long thou (halt have Peace, and Joy, as thou turnefl: away thy Spirit from
the Lying Vanities of the Creature , and taken: in, and lived: upon Mejf'ages cf
God, which are brought in upon thee £jG^/himfelf.
Behold the Face of God, and thy Heart fhall live in Pieafures. For in his
Face is the Fulnefs of Joy, with all manner of Pleafantnefles, without any
uncomfortable Dafh, or Mixture of Darknefs. But, while thine Eye looks upon
the Sparklings, or Appearances of any Creature, thine Heart fhall never be
without the biting of the Serpent.
So much for the Fir ft Ufe.
Ufe i. Exhortation. Prefs forward toward the High Calling of this
Royal, and Joyful State in Religion.
Your Fears, Doubts, and Servile Tempers in your Religion arife from a
want of Growth. Forget that, which you have already attained, and follow
hard after Jeflis Chrift. There is before you a State of Peace, Pleafure, and
Perfection in a kind.
Travel on thorow this vale of Tears, in which you now are,from Strength
to Strength -, till you come to fee the God of Gods, on Mount Sun, in this
State of Royalty, and Joy.
But you may now ask me Two .Que (I ions.
Queft. i. Whether is this R oyal and Joyful State cf Holinefs attainable m
this Lire ? May we enter. iftjto the Kingdom of Heaven, before we go out of
this Body? Doth not St. Raul fay 5 that Fkfl), and Blood cannot inherit the.
Kingdom of Heaven ? 1 Cor in. 1 ^. 50.
My Anfwer to this £$ueftion is Ft to -fold:
1. Anfw. So far, as we arerifen v/ith Chrift, While we are on Earth ; So
far We are entred into the Kingdom cf Heaven, before we are out of the Body.
St. Paul fpeaks to the Colo/fans, as being F.ifen with Jefus thrift, Col. g. i»
If ye then be Rifen with Chrift, Jeek tbofi things, which are above, where Chrifb
fhteth on the Right Hand of God.
2. Anfw. We may in this Life attain to a State of Royalty, ztid Joy Com*
R, z faratively.
C im]
parativefy. We may come to that Degree of Liberty, Power, Peace, and
Pleafiire in Holinefs ; \: hich may be a Resurrection into the Kingdom of God,.
aF.d Heaven, compared with lower Degrees of Grace, thorow which we pafs.
St. Raul fpeaks to the Galatians : But now after that ye have known God, or
rather are knoivn of God, how turn ye again to the weak, andbeggerly Elements,
-thereunto ye dc fire again to be in Bondage ? Galat. 4. 9. Here you have defcrU
bed a Twofold State of Grace on Earth. TheF/Y/?is ia thefe words : After
that ye have known God, or rather are known of C ; /. This knowledge of God
is ;w the Spirit, and Truth. There the Apoftie exprefleth it rather, by d being
known of God', or, as fome interpret it, a being made to know by God. The
ienfe is the (lime, which is this : The coming in of God aher a Spiritual man-
ner} and making himfelf in the Spirit One with our Spirits ; fa that God in the
'rower of his Spirit is the frinciple by which we know : and God in the Appea-
rance of his Spirit is the Object which we know.
Now we know God} not an Earthly Figure only of God. Now we are known
of God. For we are taken up into the Light, and Spirit of God. Now we are
made to know hy God. For it is God, who both knows, and is known in us. It
is the Tight, and Spirit of God, in, and by which we know.
The Second State defcribed is in thefe words : How turn ye again to weak3
andbeggerly Elements} The Vrinciples of this Creation are thefe Element s9
which are weak, becaufe they cannot hold forth God to us, but in a very un-
certain way, full of Fear, and Doubt. They are Beggerly,hcc\\x{h they can con-
vey to us very little of the PJches, Fulnefs, Greatnejs, Grace, Glory of God.
When we firfi come to the knowledge of God, for the mod part we know
him after this manner, by the Rudiments of the Flefli, the Elements of this
il'orld. And.fb long we are in Bondage, carried on by Fear, and Hope, in aSer«-
vile way : feeing very little Glory ,enjoying very little Freedom in cur Reiigioiv-
You that are in this Condition, whole Fears are your Food, whole Tears are
your Drink, by Day and Night ; Up, and be travelling- forward thorow this
Shadowy Vale,you may come to fuch a State of Holinefs even here in this Life,
as wiil be a Heaven compared with this Wildernefs, in which now you wan-
der. When you {hall attain to a Spiritual under fiandrng of Things, you will
tnink your (elves come forth from a Rrifon-houfe, 19 which before, like Samfon%
you were made toGrind,with your Eyes out 3. into a Ralace, where you iit,and
rei^n like Kings, in a Divi-ne Light, Liberty, and Joy.
Thus we may, while we live here, attain to a State of Royally Compara-
tively, in refpe£f, to the former State of our Spirits, in an Infenour Degree of
Holinefs.
3. Anfw. We may enjoy the Kingdom of Heaven on Earth in the Firfl-
fruits o£ it
Rom. 8. 23. St. Raul faith in the name of thole Saints, that were as he
was: Not only they, ( that is,.the Creature ) hut we alfo, who have the Fir ft-
fruit:
&
fruits of the Spirit ■, even we our fehes,groan in curfefoes, waiting for the Adop-
tion, that is, the Redemption of our Bodies.
The Firfi'fruits of the Spirit is the Kingdom of God in the Firft -fruits. For
the Kingdom of God is in the Holy Ghcft. And where the Spirit of the Lord is,
there- is Liberty.
Thefe Fir ft fruits are not from that Life, which the Soul hath in the Body.
For in that Life {hegrctwshr the Adoption. But they are from that Life,which
Ihe hath above the Body in her Spirit, or which me hath fome Glympfes, Re-
flexions, and Fore-tafts, as me is in the Body. And thefe are her Firft fruits.
The Body is,, as yet, Un-re deemed from a Double Darknefs, that of the Flejh,
and that of the Devil. The Soul, as (he lives in the Body, hath her Commu-
nion with God in the Elements of One, in the Enmity of the Other • as kept
under by a hard Mafter, and oppofed by a era?/ Enemy both at once.
4. Anfw. We may on £*rf& enter into the Kingdom of Heaven) and the
Joy of our Lord, by Faith.
a. Cor in. 5. 6, 7, We are alivaies Corf dent, knowing, that, while we are at
home in the Body, we are abfent from the Lord. For we walk not by Sight, but by
Faith.
St. 'Paul plainly fignifies ; that our Vrefence in the Body neceharily imports,
and carries along with it an Absence from the Lord Jejus. But this is in refpedfc
to the Vrefence of Vifion, and Sight ; not of Faith.
While we are in the Body,we may have that Vrefence of the Lord by Faith,
which we mail have by Sight, when we are out of the Body.
This iWy isan Image, which bears a Reprefent at ion of the Divine Body, or
Image of Things in the Spirit ; but together with a Darknefs hiding that Di-
vine Image, which is Chrift, and a Contrariety oppofing it.
The Lord Jefus by his Spirit thews forth himfelf in this Bodily Life to us,
fo that we fee him in the Flefaly Image, as in zGlafs ; under a Flejhly Vail, as
m the Dark; thorow the Cc?itrariety of the Flejhly Appearance, as in a Rid-
dle. Yet we fee Him, we enjoy his true Appearance in the midft of all thefe
Difficulties. And while we fee him, we lee all thefe Difficulties reconciled, and
fubdued in Him ; we our felves live in Him. Thus we enter into the Kingdom,
and Joy of Heaven by Faith, even while we are in the Flejhly Body to Sight.
When we dye, then the Flefhly Body, and Image is fwallowed up in Eter-
nal Darknefs. Our Souls then come Home to Jefus Chrift ; they enjoy the Hea-
venly Appearance of Things in its own Likenefs, Face to Face, by Sight ', no
more by Faith : no more in a Glafs, or in a Riddle ;■ becaufe the Flefoly Body
is taken away : but yet in the Dark ftill ; not with a Perfecl: Clearnefs, or Ful-
nefs; though with a Nearnejs, and Likenefs ', until the Body be re-aftamed out of
that Darknfs, as a Divine Body. Then, as in Chrift, lb in us, the Fu'nefs ok the
God-Head mall dwell Bodily, in its own Body, which is our Body rifen again
out of Flefh, and Nature into the Spirit,
Till
f2
[126]
Till then we have the Fulnefs of the God-Head dwelling in us in a Con-
trary Body, before Death : We have have it dwelling in us without a Body, like
an Abearance) or Apparition, like a Soul without a Body , in Death.
I will attempt to make the Answer to this Queftion more plain, and perfect
by a Two- fold DiftmBion.
i . Dtflmtt. The Spiritual Man hath a Three-fold State.
i . The Spiritual Alan ntfirfi lies hid under the Natural Man,zs SWunder
the Ground. So St. Paul (peaks of it, Gal. 3. 19. Wherefore then ferved the'
Law, it was added becaufe of TranJgreJJions, till the Seed jhould come, to whom .
the Promife was made : and it was ordained by Angels in the hand of a Mediator.
While a Man lives under the Law, the Seed of Promife is not yet come,
that is, the Spiritual Man, which is One with Chrift, snd fo the Promifed Seed
is not come up, or put forth in the Soul. But it lies hid under the Mmiftry of
Angels, which reftrain Sin by inward Impreffions, and outward Difpenfations of
the Good, or Evil Things of this World : and it lies hid under a Mediatory
which is the Earthly Image of God, according to this Creation, in which God
(lands as a Mediator, between Man, and Himlelf in the Spiritual Image, which
is the Heavenly Perfbn of Jefus Chrift. God in this Earthly Image Height ens ,
and SuppreJJcth Sin, by his Divided Appearances of Mercy, and Wrath , by
his Divided Admmiftr at wnsoi Allurement, and Terror ; Reward and Punilh-
ment.
Thus God as a Mediator (lands between Man.and the perfbn of Chrift ; hi-
ding that Perfbn, together with the Spiritual Man, which is in Chrift from
Man. And fo God converfeth with Man, at this Diftance, after this manner,
till the Seed come, in which God and Man are no more Two, but One Spirit in
Jefus Chrift.
This is the Firft State of the Spiritual Man.
z. Secondly, the Spiritual Man breaks forth thorow the Natural Man, ap-
pears in it, and together with it, Gal. 2. 20. I live, yet not I, but Chrift li-
veth in me ; and the life, which I live, is by the Faith of the Son of God, 6V.c.
Chrift, and the Spiritual Man are joyned together by an infepai able Union.
When thefe break forth in a Man yet clothed whh Flefo; they draw the Perfcn
of a Man, to have his Life in themfelves, as in his proper Pr'mciple. They /hew
forth themfelves to him, as that Appearance, and Image or Things in which
he is to dwell. The Principles of Nature are now as a Death to a Man, lb 'far,
as he abides in them. The Flefnly Image of Things, is a Pri/on, or an Inchant'
went, or a Whortfli Woman to him. He loaths the Embraces of it, though he
cannot quite fhake it off. A Saint now labours to crucify,and caft off both thefe.
Yet while he is (hut up in them, he comforts himfelf in, he cafts himfelr. upon
the Spiritual Man; and the Life of Chrift, which dwell i# Thefe together with
him, and look forth thorow thefe, as thorow the Lattices upon him,
3. The 'Third State of the Spiritual Man, is that, in which he is Alfolufe,
free
r^7]
free from the Bonds of the Flefij, no more Comprehended by, but Comprehending
the Natural Man in himfelf.
St. Raul (peaks of this State, % Conn. 5*. 2. In this we groan earnefily,dt-
firing to be cloathed upon with our Houfe, which is from Heaven.
As Jefus Chrift is at the fame time, Blefled, and Glorious in Heaven ; yet
withal living in thy Flefl^who art a Member of Him^nd differing with thee :
So thy Spiritual Man, even while it is fireightned here below in thy Natural
Life, is at Liberty above in Heaven in Jefus Chrift.
This Man at once comes down from Above in its full Glory upon thee; and
breaks forth from Below, from out of thy Flefhly Life to a full Liberty. And
this is the Houfe, which comes down from Heaven, to cloath thee, that thou
may ft not be naked..
But this Houfe horn Heaven doth not cloath thee, till thy Earthly Taberna-
cle be diflblved in Death ; as appears by the firfi verfe of that Chapter cited next
before, 2 Cor in. 5*. 1. When our Earthly Tabernacle is diffolved, we have a
Houfenot made with Hands, Eternal in the Heavens,
Thefe are the Three States of the Spiritual Man, The Firfi of thefe is the
Legal State of a ChrifHan. The Second, is the Evangelical Statebefove Death.
The Third is the Angelical State, that State to which we cannot come, but by
Death, or a Change inftead of Death, when, as Jefus Chrift fpeaketh , We fiiall
be as the Angels in Heaven.
Thus much we have fpoken of the Firfi Difiinciion.
2 . Difiincl. The Second Difiinciion is upon the Spiritual Man in the Evan'
gelical State , or upon an Evangelical Chrift ian- in this Life. He alio hath Three
Difiincl Growths.
St. John (peaks of all Three in One Tlace, 1 John 2. 1 2. I write to you
Little Children, becaufe your Sins are forgiven for his Names fake. v. 13. I write
unto you Fathers, becaufe you have known Him, who is from the Beginning. I
wrste unto you Toung Men, becaufe ye have overcome the Wicked One. I write un-
to you little Children, becaufe ye have known the Father, v. 1 4. I have written
unto y oh Fathers, becaufe ye have known Him, that is from the Beginning. I have
written unto you Toung Men, becaufe ye are prong, and the Word of Cod abidet-b
tn ycu, and ye have overcome the Wicked One.
The Apofile doubles his mention of all Three Growths, for Certainty, and
Efficacy ; that we may take the more Clear ', and DifiinB notice of it, He pla-
ceth the Two Extreams, the Children, and Fathers, Firfi. Then he puts the
Middle-State in the Lafi Place -y becaufe that is the more Rem ark able ^r\d Atlive
in the World. The Children are not yet grown up to the CorfitT. The Fathers*
are paft the Brunt, and violence of it. For the feme Reafon in his Repetition
he adds fomeriiing, when he fpeaks of the Toung Aden to encourage them.
Now let -us (peak a word or two particularly of Each of thefe Gvoivlhs.
a. The Firfi Growth of an Evangelical Chrifiian is his Child-hood. The
Spli 1-
[ii8]
tual Man, when it fir ft begins to put forth itfelf in us, fuits itfelf much to our
Natural Capacities, puts itfelf into Flejldy Forms, and Appearances, as into
Swathing Bands. Yet it fubmits and fubordinates all thefe Appearances, to the
Spiritual Appearance itfelf in the highcft,and molt grown State. It Owns That;
It Depends upon That: It Directs its Growth to That. Thus it is a Little
Child, and Knows the Father.
2.. Secondly an Evangelical Chriftian comes to be a Toung Man. This is
then, when thou comeft to diftinguifh between the Fhfidy, and the Spiritual
Appearances of the Spiritual Man, or of Jefiis Chrift in thee.
When a Saint grows ftrong in Spiritual Appearances, when he begins to
abide firm m them ; then he fets himfelr. againft the Flefhly Appearances ; be-
cau(e the Devil hath his Chief eft Strength, and Seat in them.
And now thou haft overcome the Wicked One^ when once thou haft difcove-
rcd, and decerned the Fleflily Appearances horn the Spiritual Life itfelf. When
thou laboureft to crucify the One, as faft, as it Grows up ; that thou mayft live
more abundantly in the Other : thou haft now taken from the Devil his molt
1'rincipal Power, and Engine. He is now falling apace, like Lightning from Hea-
ven, inxhy Soul.
This is thy Grovrth, when thou art come to be a Toting Man in Chrift.
3. Thou art a ¥ at her in the Gofpel. when thou know eft Him, who was from
the Beginning. This is the End, and Perfection of the Gofpel in thy Heart, to
bring forth that Myftery of God, which was hid from the Foundation of the
World : tyDifco-vcr God in thee, as he is the F/r/?,and the Laft ; the Beginning
and the End\ the Almighty \ the All-comprehending • the fame Tcftcrday, to Day,
and for ever.
When thou kfiQWeft God,as He was from- the Beginning ; thou knoweft him,
as the Ffl/^/jjGathering up all things intoO^e Glory in Himfelf • thou knoweft
him, as the Fountain, fending forth all things from himfelf; thou knoweft him,
as a Father, living in all things, as his own Out-gowgs, and loving all things
for hi? own fake.
When thou knoweft Grafter this manner, thou knoweft thy felf as thou
wen in God from the Beginning. This Appearance a* God, and of thy je. ich
was from the Beginning, being brought forth in thee, changes thee into their
own Ltkenefs. So thou becomeft like God,a Father, Pojjefing the Fulnejsot all,
Flowing forth into all, Enjoying thy (elf fweetiy in, and thorow all.
But this is to be rcmembred all along, that thou haft this Dijcovery of God,
and Conformity to God in this High State, nor Absolutely, or Nakedly : but thou
haft it vailed under the Darknefs of the Fiefh, and mingled with the Frailties
of it.
This is the Higheft Degree of the Evangelical State on Earth. But it falls
fhort of the Angelical State after Death. It is next to it, the Image, and the
Firft-fruits of it.
This
This is the Anfwer to the Firft ^ueftion:How far one may enter into the King-
dom of God on Earth ?
£%ueft. ^. How may we attain to this State of Spiritual Joy, which is the
Kingdom of God ?
Anf My way of aHfwering to this Queftion fhall be by Shewing you thofe
Mifiakes, which keep very many Saints very long from this Joy • and then by
endeavouring to remote thofe Mifiakes.
Thefe Mifiakes are Principally Three :
I. Miflake : That Spiritual Jo/ is indeed the Delight, but not the Duty of a
Saint.
x. Miftake : That we are to take the Rife of cur Joy from a Reflection upon
fomethvng in our f elves.
3. Miflake : That Spiritual Darknefs, Defertions and Griefs cannot fiand to-
gether with Spiritual Joys.
I will begin with the Firft of thefe Mifiakes.
1 . Miftake : That Spiritual Joy may be the Delight, but is not the Duty of a
Chrifiian. This is a Secret Principle, which works very often in the moft Up-
right Hearts : That This Joy is rather the Prerogative or a grown Saint ; than a
Precept from God to every Chlid of his: that it is^Reivard for great Services,and
Progrefles in the Way of Chriftjbut not zWork Enjoyned,andExpe£ted byChrifr,
I will propound to you Fi<ve Rules for the taking away of this miftake.
1 . Rule : The Command in Scripture.
x. Rule : The Infeparablenefs of Knowledge, and Joy in Spiritual Things.
3. Rule : The Infeparablenefs of Faith, and J'oj.
4. Rule : The Infeparablenefs of Love, a?id Joy.
y. Rule : The Infeparablenefs of Purity} or Holinefs, and Joy.
1. Rule : The Command in Scripture. I could give very many Inftances in
the plain Letter of the Scriptures, where All without any Note of Diftinclion
are commanded to Rejoyce.
I willfatisfy my felf with the mention of that One Place : Philip. 4. 4,
Rejoyce in the Lord alwaj : I fay again, Rejoyce.
See how the Apoftle Doubles the Command, and fpeaks it with a vehemen-
cy, and tells you plainly, that it is his Command, and Charge to you from the
Lord. Ifay again, Rejoyce. He fpeaks, as if he knew, how apt we were to
Miftake in this Point, and think Spiritual Joy were no Precept from God, or
Duty in us.
The Apoftle extends the Command to all Pcrfons, and all Times : Rejoyce
alwaies. No Perfon is excu(ed,no Condition is exempted from this Delightful
Duty of Rejoycing.
St. Paul clearly implies the Reafon, why the Command is Co unlimited, in that
word : In the Lord. Can any Condition be lb Sad, as to take away thy Joy
in Jelus Chrifl ? Is there any Affliflion in which thou haft a Greater Cauje of
Sorrow, than thou haft of Mirth in thy Saviour? S Hath
Hath not He Comforts for every Seafcn? Cures for every Sore ? Cannot He
make thy Affliction itfelf matter of Glorious Joy \ and turn thy Covering of
Sack-cloth into a Garment of Pr^i/e ?
There is no Perfon, which is not a Proper Subjecl for Y^, as he is in Jefas
Chrift. There is no Condition, which is not a Proper Object of Joy, if it be
feen in Chrift.
This is the Firft Rule.
2. Rule: The Infeparabknefs of Knowledge, and Joy in Spiritual Things.
Thou knoweft no more Spiritually ,than thou Rejoyceft. Spiritual Knowledge ,and
Spiritual Joy are born together, grow together, _/Z<?ep together, 2^7/b together in
the Soul or' Man.
Thou art no longer in the Light of the Lord, than thou art in the Joy of
the Lord.
Prov.3.1 J Her ways are ways of Pleafantnefs ; all her Paths are Peace. So. -
won (peaks of JVifdom, and under ft an dwg.T 'his Place hath ^Twofold S en je\ Fir ft,
all the Ways of God, as He goes forth in them by Jefus Chrift, who is the Wift
dom of God, are Peace, that is,a Sweet, Agreeable Harmony in themfeives, and
with the Soul of Man. They are Pleafantnefs. that is, a Sparkling forth with
Good, and Satisfaction to every Faculty, or Defire.
Secondly : The #^j, and out-goings of Wifdom in thy Soul carry Peace,znd
Tleafure along with them. If the L/g/jf of God fijine upon any 7£iwg in thy
Spirit, it will put a Joy upon that Thing. So far as thou feed Things in the
Light, and Method of God, as he goes forth in them , thou canft not but have
Veace, and Vleafure.
All #£«* of Joy proceeds from Ignorance, or a FlefrJy understanding, which
is Darknefs, and not Light • or a Perverted Knowledge.
So far as thou hall a Right understanding, a Spiritual Knowledge of God,thy
[elf or f/;/>r Creation, thou canft not but have j^.
1 . Firft, if thou haft a Spiritual Knowledge of God, thou wilt be fili'd
with Joy. If thou knoweft Go d in theSp;m, thou knoweft Him in Glory. For
the Spirit of God, and of Glory are both One, 1 Ptf. 4. 14.
When thou knoweft God Spiritually, thou knoweft Him, as He knoweth
Himfelf. For God is a Spirit, John 4. So thou haft the fameObjett of Joy,
thou haft before thee the fame Image to Rejoyce in, as God himfelf hath.
When thoucomeft to a Spiritual knowledge of GcJ,thou ftandeft in & Light,
in which thou (eeft all Things, as Horfes of Fire} and Chariots of Fire, of this
Fire, which is God in Glory.
If thou knoweft any thing oi God Spiritually, thou knoweft God, to Bring
forth All, to Fill All, to £e All : Thou feeft all Things, as Light in £fo Light,
Living in Hz* £//<?, Spirits in 77;jj Spirit.
Canft thou 3i>tf»/ 707, when thou meeteft with every thing in God, the
Ynat of God, Full of God, One Spirit with God to thee ?
%> Se-
h?0
2. Secondly, i£ thou know thy f elf Spiritually, thou canft not want Joy.
A Spiritual Knowledge of thy (elf holds thee forth to thy felf, as One Spirit
with Jefus Chrifi. Thou feeft thy felf there, where thou feeft Chrifi. Thou feeft
y^/ii G6r//£ there, where thou tieft thy felf He that is joyned to the Lord, is one
Spirit with Him, I Cor in. 6. 17.
Doft thou in any Sufferings know, that jfe/J*; Chrifi and 7/W make butO#e
Spirit in thole Sufferings ; and canft thou forbear to Rejoyce in them ?
Canft thou think of no Glory or Bleflednefs in Heaven itfelf,but thou know-
eft, that Jefus Chrifi, and Tloou make but One Spirit in that Glory ; and canft
thou chufe, but Joy in it ?
Haft thou this Knowledge, that thy Saviour and thyj^run along thorow
all Things. Twifted into One Spirit, undivided in Light, and Darknefs, from
the Beginning to the End of Things? and haft thou not Joy in all Things ?
A Spiritual Knowledge of thy felf teacheth thee to look upon thy felf, as
made in the Image, and Likenefs of Chrifi.
Jefos Chrift faith of Himfelf, John 3. 13. No man hath afcended up int9
Heaven, but He, that came down from Heaven, even the Son of Man, that is in
Heaven.
Jefus Chrift had One Tart of Himfelf above in Heaven, at the fame time,
that the Other Part of Him was below on Earth.
As Jefus Chrift unites God, and the Creature in his own Perfbn , his Face
being as the Sun mining in the Higheft Glory, when his Feet are in the F#r-
nace,the Fire and Fading State of the loweft Things : So the Soulot Man in
her Natural State unites the Heaven, and the Earth, the Invifible, and the
Vtfible Part of this Creation.
Thy Soulm her Top, zndSupream Part, which is her Truefi felf, and fub-
fiance, lives ever Invifibly, and Immortally among the Angels. She in the mean
time fiibfifts here below among thefe Fleeting Shadows, only in her Lower
Part, in which fhe is, but as a Shadow of herielf.
He that knows this, hath this Joy alwaies, that the Inconftancies, and Tu-
mults of this Life wet but his Feet, trouble his Dreams only : His Better Part,
his Waking Part, His Life is Conftant above ihcf.- Floods in the Company of
Spirits. Death catcheth thy Shadow, zr\d no more of thee. Thy true felf is a-
bove the Region, and Reach of Deaths Immortal, as the Angels.
But behold ! A Greater Caufeot Joy ! Thy Soul in her Spiritual State hath
a fulltr Resemblance of her Saviour. That Life, which thy Soul hath at the
Top of this Creation, is yet but a Dream, a Show, the Feet only.
Vfal. \J. 1 5'. Ifiiallbe fatisfied, when I awake with thy Likenefs : Saith
David. The Sotd in this Creation is fallen into a Sleep, fhe hath her Sleeping
P*rf onlv here ;and her Life at Hip-heft even in the Angelical State of it, is
but a Dream.
The Life, the Truth, the JVa£mg, and Chief Part, the Head o$ thy Soul is
above Angels with Chrifi in God. S 2 John
John 13. 9, 10. Veter faidto Chrift : Not my Feet only, but my Handstand
my Head. J ejus faith unto him, He that is wafl:ed, needeth net fave to wafi his
Feet, but is clean every whit.
All of thee, that comes within the Compafsof this Creation, thy Immortal,
as well, as thy Mortal Part, all is but thy Feet. For all that needs TVa firing. Thy
Head, and thy Hands are above Nature, in a Spiritual, and Supernatural Glory,
ever un~tr cubic d, un-fpetted, the fame Tefterday, to Day, and for ever, like Chrift.
Doft thou thus Spiritually difcern thy felf ? Thou canft not then but rejoice
in the midft of all Changes, and Ccnfufiens. For thou feeft thy Life, rhy
True Being ; thou fcefl; thy (elf awake ', in an Unchangeable State, with all Con-
tents round about thee, as Chrift in God.
3. Thirdly : If thou know r/j£r World Spiritually, thou canft not uw;f jf<?ir.
When we look uyonthis World 'after a Spiritual manner we fee it, as 2. Show.
Man walks in a vain Shew, Vfal. 39. 6. What P*i» have all the Miferies of
this World to Him, that looks on them, as an Empty Shew, without any Sub-
fiance of Evil ? Nay, what P^e, or what 1/eafure do they afford thee, when
they are, as a Tempeft in a Picture, or a Battel in a Story ?
A Spiritual Eye perceives this World in all the Pieces, and Particularities of
it, to be an Image of Heavenly Glorie?, Rom. 1. 20. The Invifble things of
Him are clearly fcen by the Thingsjhat are made : Even His Eter?ial Power ^and
Gcd-Head.
The Minded. Man naturally rejoyceth to fee a Refemblance of any thing,
efpeciallyof Excellent Things, efpecially of Things Beloved. Thou canft not
carry a Spiritual underftanding with thee thorow the World ; but thou wilt
rejoyce over all the Works of God in the World, when thou feeft thy God,
with his Beauties, and Rleffedmcfftshnaged forth, and brought to thy mind by
them all
If there be any Thing, which is moft Dark to thee ; thou wilt fay of that :
Tet hereisfomething of my God pitlured out,t hough I know not, what of Him it is.
This World is a Principal Part of the My ft try of God. When the Seventh
Trumpet jh all found, then fliall the My fiery of Godbe finifiied, Revel. 10 7.
This World is indeed a Deep of Darknefs, yet it hath the Wonders of God.
in it. They that go down into the Deep.fee the If enders of the Lord, I ' fal. 1 07.14.
The Soul fports itfelf, and plays with theMiierubleft Things of the World,
when (he perceives herfelf to be in them, as in the midft of the Mjftery of
Gcd, and among his Wonders.
I have done with the Second Rule, by which you fee, that your Spiritual
Knowledge, and Joy go Hand in Hand.
3. Rule : Faith, and Joy are ever in an Equal Degree, and Activity. Sr.
Paul prays for the Romans, Rom. 1 j. 13. New the God of Hope fill you with
all Peace, and Joy in Believing.
Faith, Peace, and Joy are Companions of equal Stature, and Favour in the
Heavenly
1 £/i*]
Heavenly Life. Fait hand Joy are like the Sun, and Light. Joy is the Daugh*
ter of Faith, but ever as old, and ftrong, as the Mother.
There are Three Joyful Things in Believing.
I. A Joyful Pro/peel. 2. A Joyful Pcfejfion. 3. k Joyful Pur chafe.
1. A Joyful VrofpeB. Faith is the Evidence of Things not feen : Hcb. 11.
1 . Faith fets Heaven, with all its Angels, Spirits, Joys, Glory, Chrift, and
God, whatfoever is Excellent, and Invlfible, in thine Eye. Faith difcovers all
thefe Things to thee, with a Conviction, and Demonstration of their Reality.
He that believes, hath prefented to the Sight of his Mind, that Frame of
Things, in which God lives ; and that not as a Show, or Apparition, but in a
Subftantial m-mntr.
The Angel of the Lord pitcheth his Camp round about thofe that fear him :
Pfal. 34. 7. This Camp hath in it all the Powers of the Angelical, and Di-
vine Nature. Thefe continually encamp about a Saint, and encompafs him in
the midft of themfelves. But they are Invifible, and Faith is their Evidence, xhs,
Difcovery of them to thee, in their Truth.
When Jelus Chrift had his Sufferings upon him, he had a Joy before Him,
Heb. 1 2. 2. So much of Faith, as thou haft in thee, (b much of Joy thou
haft continually before thee.
Faith, when thou art in a Dungeon gives thee fuch a Vrofpetl into Heaven,
and the God-Head ; as reflecls a Joy, and a Divinity upon the Dungeon itfelf.
n 11 v • / * " *_1 r~L T 7 T"> (V fT A t"W/~ 1
Tian ar
jod ;
Image r
Yerfuaficn ; but a Subftantial incorporation of the Things themfelves with the Soul.
So faith the Holy Ghofi, Heb. x I . i . Faith is the Vrefence vm^cn^ the
Subfiftence of Things Hoped for.
Can you have, what }ou i/^e for, and not have Joy ? Do you Hope for
Heaven, for Jefus Chrift, for Freedom from Sin, and Troubles ? Do you Hope
for Joy ? So much Faith, as you have, fo much Joy you have, Co much you
have already of all that, which you Hope for.
Doft thou fay ; thou haft Faith, and by Faith the Vrefence of thy Saviour,
the Vcffejfwn of G'ory, and yet haft thou no Joy ? Say not, thou Believed , but
(hew me thy Faith by thy Joy.
He, that believes, cannot but have Joy in Believing ; no more, than he that
walks in the Light of the Sun, can be without its Heat.
3. Thirdly, there is in Faith a Joyful Vurchafe. The Life, that I live, faith -
St. Paul, is by the Faith of the Son of God, who loved me, and gave himfelffor
me,Galat. 2. lo.
Faith makes an Exchange between Chrift, and a Saint. If thou believeft,the
Lord Jefus hath given Himfelffcr i hee. Chrift fknds in thy Stead. And thou '
ilandeft in the Stead of Chrift,
Chrifii
•w="°*
C!J4]
Chrift fills thy Room, in the Flefh,the world, and all Sufferings. He bears
the? lace of thyVerfon in them.
7&c« tilleft the Room of Cbrift,znd beared the Verfon of Chrift in all thefe.
Canluch an Exchange, as this be without its Joy, when Chrift flandsfor thee
in Sorrows, under the G«//r, and Infirmity of them : when thou ftandeft for
Chrift in the Myftery of Them ?
This Yur chafe, or Exchange is made in G/ory too. The Lord Jefus is fet in
thy flace in Heaven, as Thou being the Vnnciple, and he the Deputy. I go to pre-
pare a Y lace for you, faith the Lord to his Difciples, John 14. 3.
Thou (halt be taken up into Chrifis Vlace there ; Wfore I *#*, there ye jhall
he alfo,John 14. 3.
A/y Beloved is Mine, and I am His ; faith the 5po«/e in the Canticles. Is not
this abundant matter of Joy at all Times to thee ? That Glory, which Jefus
Chrift hath now in Heaven, isThine, as it is His. That Glory, which thou fhalc
have hereafter (hall be ChrijFs together with Thine.
Thou haft no Mifery ; Jefus Chrifi hath no Glory alone.
This is the Purchaje, or Exchange of Faith,
4. T^a/e : So much Spiritual Love, as there is in any Soul : (b much Spiri-
tual Joy is there alfo, 1 Fet. 1. 8. Whcm having not feen, ye Love : then it
follows a little afrer : Te Rejcyce with Joy unfpeakable.
There is a Two-fold Love ;
1 . A Love of Benevolence. z. A Love of Complacency.
I . A Love of Benevolence. If thou haft this Love to Jefus Chrift, thou
wilt Rejoyce to accompliih His Will, to Glorify Him in thy Self, to make thy
Self a Sacrifice in any Kind to his Good Plealure : even, as He offered Himfelf
up in the Flefh to the Father.
z. A Love of Complacency. Is thy Saviour thy Delight ? Is He to Thee, as
He is to the Father ? Is He thy Belcved9 in whom thy Soul refis ? Then is thy
Joy ihefame^n the midft of all Changes, while thy Jefus remains Unchangeable.
If Jefus Chrift be Altogether all Fleafantneffes, all LovclinefTes to Thee, as
the Spcufe exprefleth Him to her felf in the Song of Songs : then, thou canft
want no jfc^though thou be in want of all things ; while thou haft Jefus Chrifi,
This is the Fourth Rule,
5. Rule : Joy, and Purity are ever in the Soul in a like Degree. Holwefs,
and Happinefi are both One Thing in God, and the Soul. Each is an Elevation
above all Inferiour, and Corrupting, or Corruptible Things: and an Habitation
in the Supream Good.
It is faid of God in the Prophet Efay, that He inhabiteth Eternity ', that ir,
Himfelf Ifa, 57. 15-.
It is (aid by the Saints to God in thePfal. 90. 1. Thou hafi been our Dwel-
t place from One Generation to another.
Pure Religion, an dUr. defiled before God, and the Father is; to keep Himfelf
Unfpot-
■
Unfpct ted from the World,James i. 27. The World is Pitch. For it lies in a
Principle of Darknefs, and Blacknefe. Where it Touches, it Sptfj.
He only keeps himfelf Pare, who keeps himfelf Umcttcht by the World 5
Un-affeffed with it.
So long, as yourP/wv/y is Un-ftaind: Your Vleafure will be Un-troubled.For
Troubles are below,ir\ the Changeable State of Things, But a Holy Soul dwells
on High, in ££#?, who hath no Shadow of Change.
Trouble is in the World, and in Chrift all is Peace, John 16. 33. £?*& «p
thy Heart, that it fink not into the World : Hold off thy Heart, that it fettle not
on the World ; and thou at once fhalt preferve thy felf from Sin and Sorrow.
Abide in Jefus Chrift, Atl thy felf perpetually jfow, and upon Jefus Chrift ,
fo (hall thy Purity , and thy Pleafures flow continually like a Mighty River,
which is both Clear, and Calm.
I have now finifh't that, which I had to fay in the Removal of the Fir ft
Mi/lake, which hinders the Soul from attaining to a State of Spiritual J 'cy.
1. Miftake : That we are to take a Rife of our Joy from a Reflection upon
fomethingin our [elves. We are generally apt to think,that we are to look into
our [elves For the Ground of our Joy ; and that we are to meafure our Joy by
that, which we find in our [elves.
Go to mod Chriftians, when you perceive them full of Joy, and ask of
them a Reafin of their Joy : you (hall hear them telling you, that they have
Examined their Hearts, and find a Love to God, to the Children of God, a
Trufi in God,an unfeigned Defire to Pleafe God,an XJniverfal Indeavcur to keep
all the Commandments of God, an Uprightne[s before God, a true Sorrow for
Sin, a Deteflation of it, a full Purpofe to forfake all Sin, with many other Goodly
Things in Themfelves.
Go to other Chriftians, who put out the Flame of Life in their Hearts by
their Sighs, and dim their Eyes with their Tears : Ask them, why they have
no -more Joy in their Lives; you (hall have fbmefuch Anlwer, as this from
them: Alafs ! What Joy can there be in my Life ? God wkh-holds His Grace
from me, and I can find no Abatement of Corruption, no Life of Holineis in
my Soul. I have ftrong Temptations, mighty Lifts, and no Power to with-
(land them. I cannot Trufi in God., or Believe in Jefus Chrift, I find no Profit
in the Ordinances, I take no Plea[ure at all in Spiritual Things.
Obj. But you will fay ; may I not rejoyce, when I difcover the Workings of
Grace in my Heart ? Is it not a jufi Cau[e of Grief, when I feel my Heart hard-
ned from the Love, and Fear of God ?
Anfi There is a Right,and a Wrong Way of Rejoycing and Grieving in thefe
Things. The Miftake lies here in not Diftinguifhing between thefe Ways.
P[al. 3. 7. David rejoyc'd that the Lord by his Favour had made his Main-
tain [0 ftrong. But this Mirth was quickly turn'd into Mourning. It would not
have been jo, if David inftead of Rejoycing in the Momta'm mzdefirong by
the
the Favour or the Lord, had Rejoycd in the Lord, and his favour, which
made that Mountain ftrong.
Or rather, if inftead of that Favour of the Lord he had made the Lord of
that Favour his Joy.
Vfal. 77. Afaph abandoned all Joy, and gave himfelf over to Grief, for
Gods With-drawings from him in the Senfible Conveyances of His Grace to his
Soul. v. x. 3. &c.
But he repents himfelf of Meafuring his Joy, or Grief, by this Standard ;
and finds a Caufe of Joy above thefe Troubles. v. 10. I (aid ; TJois is mine
Infirmity, but I will remember the Tears of the Right Hand of the moft High.
I fhall fjpcak of Spiritual Mourning, when I come to the next Mifiake.
In the mean time I will give you Two Rules for the Removing of the Mifiake
in this Point of Grounding our Joys.
The Two Rules are Theje.
1 . Rule : Make God, as He is in Himfelf, the Object of your Joy, without
any Confideration of yourfelves at all.
1. Rule : Take the Rife of your Joy from Jefus Chrifi, not, as He Commu-
nicates Himfelf to you : but, as He Comprehends ycu in Himfelf,
I will begin with the Fir ft Rule.
1 . Rule: Make God, as He is in Himfelf, the Objeff of pur Joy • without
any Confideration of your Jelves at all.
When St. Paul commands Joy, he confi?ies us to the Perfon of God^ for the
Matter ot our Joy. Philip. 3. 1. Finally, Brethren, kejoyce in the Lord.
The Perfon of the Lord hath Space, and Room, and Entertainment enough
for thy Joys in their largeft Extent. Thouneedft not wanderbefiJ.es theTents
of any Creature, within thee, or without thee.
Do but ftill Pitch thy Thoughts upon this Mark , and thou fhalt have Plen-
ty of Joy. He that makes God^s He is Alone, the Matter of his Rejoycing j will
find Abundant matter of Joy in every Seafon.
You have David's Example in this kind, P fa I. 1 18. 14. The Lord is my
Strength \and Song; He is become my Salvation, The Lord is then Strong m
you, and for you,whenyou receive Him in the Simplicity of His Nature, unr
tnixt with any thing of the Creature.
God is weakned, and firaitned, when He is Compounded with any other
thing. You bring Him out of Himfelf, and below Himfelf, when you joyn Him.
with any thing befides Himfelf.
It is (aid of Jefus Chrifi in the Gofpel ; that in One Place He could do no
Great Work, becaufe of Their Unbelief.
Faith is the Emptying, and Filling Grace, It Empties the Soul of itfelf, and
the Creature. It Fills the Soul with God.
While we abide in Unbelief, that is, in any Thing of our Own, or the Crea-
tures ; we weaken God in us, we ^WHim, and make Him un-able : He can do
no Great Work in us. We
We have God in Power, when we have Him in Purity : we have Him in
Vurity, when we have Him in the Simplicity, and Nakednefs of his ov/n Ferfon.
Thus the Lord is thy Strength. And thus muft He be thy Song, the Subject
of thy Joy. When thou fingeft of God alone, then art thcuftrcng, and haft
firong Joys.
The Lord is thy Salvation. So far, as thou goefl out of thy felf and the
World ; (b far, as thou entreft into God, thou entreft into Salvation, Joy, and
Heaven itfelf.
I will back this Ride with fbme Particular Motives.
I . Motive : Look to God in the Nakednefs of His own Ferfin, and you fl?all
fee Light, without any Darknefs.
John 8. n. J ejus Chrift faith of Himielf : I am the Light of the Worlds
He thatfolloweth me,fl)allnot walk in Darknefs,butf\)all have the Light of Life.
Our Saviour is the Light, that points, and chalks out our way to us, He is the
Star that goes before us, and {lands over the God-Head, as the Hcufe, in which
He, and We muft find our Reft, and dwell for Ever.
Follow Chrift. Which way goes Chrift ? He goes by the Crofs, and thorow
Death. He defcends to the Lowermoft Darknefs, Then He afcends thorow all
things,till He comes above All. He goes up above the Higheft Heavens,/W<? God.
Go you after the Lord Jefiis. Tread in the Steps of this Shepherd of the
Flock. Go by the Crofs, the De^,andthe loweft Darknefs. Carry every thing
of the Creature with thee, this Way mtoThefe. Then rife up cut of All, pais
thorow ^//,till thou come beyond All unto the High, and Holy Habitation of
the Cod-Head,
If thy Heart be in this Treafure of the Divine Nature, if thine Eye be upon
it, and thy Way be towards it : thy Way itfelf fhall be a Light of Truth, and
Joy without any Darknefs.
Vfal. 104. 2. Who cover eft thy fe If with Light, as with a Garment, and
ftretcheft out the Heavens like a Curtain.
Every Thing of the Creature is a Covering upon God, even the Br'ghteft,
the moft Beautiful Piece of the Creature; the Light itfelf.
The Higheft, and moft Glorious Things, the Heavens themfelves, are Cur-
tains drawn before the Lord, Hiding, and Darkning Him to us,
You muft break thorow the Light of Angels, the Higheft Heavens, the Di-
vined Excellencies of this Creation, into the Open Faceei the God- Head ; if
you will have the true Light of Veace, and Joy in your Spirits.
While you fit under any Thing Created^ you fitunderaC/<W, in the Dark :
you can never be free from Fears, Doubts, Uncertainties, and Unfatisfactions.
This is the Firft Motive.
1. Motive. Set your Heart, andThoughts on God in the Simplicity of His
own Nature ; and you fhall fit dowyi under Love, without any Mixture of Wrath.
Efa. 27. 4. The Lord faith of Himfelf: Fury is not in me ; who would
T ft.
[««■■]
fit the Bryars, andTloorns againft me in Battel ? I would go thrcugh them J. would
burn them together, God, as He is in the Singltnefs ox His own Per/W, and Na-
ture, hath nothing of Wrath in Him, but all Sweetnefs, Love, and Bleflednefs.
God in Himfelf is Light, and Love* He is a Fire, a Principle of Wrath, on-
ly as He is in the Flefldy Creature, Straitned, Imprifoned, and Refilled by the
Darknefs of the Flefh.
If you hold up any Created Strength or Excellency before God ; you fet
Bryars, and Thorns againft Him, upon which God Kindles in his Wrath, as a
Consuming Fire.
i Corin. 3. 1 1. St. Vaul tells us, that J e fits Chrifl is the Foundation, and
v. 12. If any Man build upon this Foundation, Gold, Silver, Precious Stones,
Hay, Stubble ; then faith He. v. 1 3 . Every Mans work fhall be made mani-
fefi j it fhall be revealed by Fire.
Let thy God be laid in thy Heart, as the Foundation of thy Joy. He is a
Living Rock, a Living Corner-Stone. If thou refign thy felf to Him, and reft
on Him : He will grow up unto a Building of Pieafure,and Glory in thee. Li-
ving Precious Stones of all Joys, and Beauties, will fpring up out of Him.
But take thou heed of laying on any Thing, thy felf, upon this Rock. For
whatever it be, though it be not Hay, and Stubble only, but Gold, and Vrecious
Stones ; though it fhould be the Immortal Excellencies of Angels, the Glory of
the Firft Image in Nature, the Beauties of the Earthly Varadife : This Rccko£
the God-Head will be, as an Irrefillible Fire at the Bottom of them, breaking
forth upon them, and Devouring them.
Then thine own Verfon may be faved, becaufe it is Rooted in the Rock,2.nd
hath the Foundation of the Lord in it, which abides Sure. But this will be, as
by Fire. Thou muft pafs thorow the Fire, in which thou (halt leave all thy
joys behind thee, which have been thy Super-ftruttures, and Additional upon
the Foundation. Thy Verfon alone fhall elcape naked out of the Fire, having
nothing left, but the nakedFoundatio??, or the Rock, for a Clothing to it.
Sf john faith : He, that dwells in love,dwd'.s in God, So far, as you dwell in
any thing of the Creature, you dwell under xht Vail, mxhtFire, under the
Law, under an Administration of Wrath, and Death : you cannot be free
from Trouble , and Torment ; Death will feed upon you.
Dwell Nakedly in God, and you dwell Entirely in Love. Let a Naked God
dwell in you, and as you take in a Naked God, you take in Naked Love into
your Souls.
Thus much for the Second Motive.
3. Motive : Clofe with God in the Abfiraclednefs of his own Being, as he ts
unclothed of all the Creatures \and you clofe with Eternal Life it felf > where there
is no more any Death.
See how David Rejoyceth: VfaL 18. 46. The Lord lives, and Blejfed be
my Rock. David look'd off from all other Things, and turned his Eyes upon the
Lord
Lord alone.In the Lord he fees Ltfe,and this is his Life. He confiders nothing
Tranfitory,or Moveable. His Rock is alone m all his Thoughts.He BUJfeth his
Rock. He triumpheth in the Bleffednefs of his Rock. And this is hisBleffednefs.
Follow Davids Example, and thy Heart Jhall live, while there is Life in God,
Say ; my Friends, and my Body may die ; my Graces, and my Comforts may
wither, but the Lord lives, /may be miferable, the whole JfWJ may be mife^
rable round about me ; but Blefled be my Rock: There I fee, and find a Li/*
in the midft of Death, and Blejfednefs in a Heap of Miferies.
The Lord /ii>« Truly : all other Things below Him, are Dead, and have
only a Shadow of life. The Lord few Eternally ; He hath no liiW of Days,
no Change of Life, or Shadow of Change. The Lord lives Univerjally : He
hves in all Things, He comprehends all Lives in Himfelf, He gives a Life to all
Things in Himfelf : All Things live to God, Luk. 20. 38.
If thou look to, ox for anything below, ox befides God, thou (halt certainly
find it in the Region of the Shadow of Death', and Death feeding upon it
with his Iron Teeth of Divifions, Diffractions, Cares, Changes, and Griefs.
Look into the Book of this World, and thou (halt find it a Book of Death,
where thou (halt fee every thing Dead, or Dying, Betraying thee to Death, and
Amazing thee with the Fear of Death.
Look into thine own Heart, and thou (halt find that, a Book of D^f £, and
He//, fill'd with Darknefs, Guilt, Fear, Torment. The beffc things there, thy
Graces are written with Black, and Bloody Letters, in much Objcurity, hard to
be decerned ; in much Impurity, having little Life of Comfort in them.
But if thou wilt look into the Verjon, and Nature of God, thou (halt fee the
Book of \Jfe opened to thee. God is that Book of Life, in which thou (halt fee
thy Self and all Things Written with the Beams of the Light of Life. Here
thou (halt neither read, nor hear no more fad Stories of Death. Thou (halt fee
Death itfelf Slowing in the Light of Life.
God is a Bright, and the L#/? Darknefs. The Darknefs of Death itfelf is
fwaliowed up into Life, and Immortality in Him. O Death I will be thy Death.
Live only to God, and upon God , Confider nothing but Him only. So (hall
thy Joy alwaies be as Life from the Dead, as the Joy cf Harvefl, I mean that
Heavenly Harveft, the Kefurreclion.
4. Motive : Vitch thy Spirit upon the Single Verfon of God ; Jo thoujhalt fall
into an Infnitenefs of Satisfaction.
This is the Advice of David, Pfa'm 37. 4. Delight thy fe If in the Lor d9
and he Jhall give thee thy Hearts Defre. The Defires of man are Infnitenefs
budding forth from its Seed in the Soul. Thefe Defires are ever in Motion3and
Reftlefs, till they put forth into Infinkenefs itfelf. All the Creatures are too
Strait, and Narrow for them. They are Unquiet, while they are contained
within theCompafs of any Creature ; becaufe every Creature is Finite.
They beat againft the fides of it,till they break thorow it into the Innfnite*
nefsoi God. T 2 Make
Make God thy Delight ; and there is nothing which thou Canft think of,
or wifh for, but thou (halt have it in him. In God thou fhalt meet with thy
Self, in any State, or Form, in all States or Form?, which thou canft dcfire, at
onceln God thou fhalt meet with whatever thou haft Enjoyed,and wouldft fain
Enjoy again ) with whatever Enjoyment thou haft fallen jhort of, and longeft for.
If there be Lois, Shame, Grief, or Evil, which thou Wouldft fain have aboli-
/IW, and to be as if it never had been. If thou wouldft have any Time paft
brought back again ; any Good, or Content, which hath been defac'd, or
ftaintd, renew'd -0 thou fhalt have this Abolijlimcnt of what thou wilt, this
Rtftitution of what thou wi!t,in God.F'or He will give thee thy Hearts Defires.
God is Ally if he be Alone. As He is in Himfelf, He is Infinite. If you add
any Thing to Him, or take Himcloath'd with any thing of the Creature, you
make Him Finite, and fbloofe Him quite.
It is a Joy from the Creature, which is a Confined Joy. If thy Joy be purely
from God ; if it be from an Un-compounded Caufe,\t will be anUv-confined]oy.
Search then, if thy Griefs encreale, as thou applied Spiritual Comforts to
them j thou then doft but take femething of God, as a New piece of Cloth,
and (owed that to the Old Garment of the Flefh, and Creature in thee , fo the
Rent becomes worle. For if thou think to patch up that which is Thine, or the
Creatures, with that, which is Gods • He will tear more of it away and leave
thee frill more Broken, and Naked.
Let thy Heart go out of all Things into God^make Him thy Delight Alone,
and He will give thee All thy Defires.
Thefe are are the Motives to perfuade you to the Firft Rule, lo make God
in the Singlenefs of his own Terjon, your Joy.
Obj. But now fbme one may fay : Shall we fo give our felves to look up to
God in Contemplation, as never to look down upon our own Ccnverfation ?
Shall we confider God oniy, and take no Care of our Selves ? Shall we fatisfy
our Selves to think, that God is mod: Holy, and moil Excellent, though we
in the mean time be never fo Sinful, and Vile? Is not this like Him, who
gazed upon the Stars, and fell into the Ditch ?
Anf. While we thus ObjeB, we err, not knowing the Tower of God,
nor the Way of the Spirit of Man. And this is my Two-fold Anfwer : the Firft,
from the Tower of God ; the Second, from the Spirit of Man.
i . Anf. From the Tower of God. The Light of God is the Light cf Life,
as Jefus Chrift calls it. It is no Dead Light, it works, Transplanting the Soul
into the fame Principle, Transforming the Soul into the fame Image with itfelf.
As the Beams of the Sun haveaiJW, and Influence going along with their
Light : fb have the Appearances of God to the Soul, a Fire in them, which
baptizeth it.
The Difcoveries of God carry the Spirit of God along with them, by which
thole Excellencies of God are, and Acf, wherefbever they Appear, according
to
['40
to the Manner, and Me a fur e of their Appearance, 2 Cor. 3. 18. Beholding
the Glory of the Lord, we are changed into the Likenefs of the fame Image, even
as by the Working of the fame Sprit .
To know thee, is Eternal Life ', (kith Jefus Chrifi to his Father, John 1 7. 3.
Spiritual Changes are made in Spiritual Contemplations. The Knowledge of God
is the Life of God in the Soul, which firft brings forth itfelf in the Flcwer,znd
then in the Fruit.
It was (aid under the Law;No man can fee God,and live : that is /«,or tohim-
felf.But the Gcfpcl faith : No man can fee me,and lie dead in Sin,or Fleflj, 1 John
2. 4. He thatjaith, I know Him, and keepeth not his Commandments, is a Liar.
Look unto me, and be ye faved ; faith God in the Prophet, Ija. 45-. 22.
Sanclification, and Salvation, Holinefs, and Joy come dcvm upon us when
we look up to God
2. Anf From the Spirit of Man. What is it Draws Man on to any Courfe ?
Isirnot Come Image fetup before the Eyes of His mind ? What is it, which
Drives the Soul fwiftly forward in any way ? Is it not the Delight, which it
feels and enjoys?
1. Our Saviour tells thee, Mat. 6. 22. The Light of the Body is the Eye :
if thine Eye be Single, thy whole Body (hall be full of Light. Such as the Image
is, Which is in the Eye , fuch is the whole Man. If the Eye takes in One,Pure,
Simple Image of Him, who is One,who alone is Good', then is the Lye Single :
for it becomes One with this Image : Then is the whole Body Light. For every
Member is formed, and moved according to that Image.
But if the Eye be Evil, taking in the Double,thcDivided Imaze of any Crea-
ture ', then the whole Body is Dark ;. it is Uncertain, Confuted, DiftraeJed in all
its Members, and Motions.
This is the Mifery of Men,that their Light is Darknefs. They have no other
Images of Things before theirEyes,no Appearances of God in their Underfian-
dings, befide thofe of this World, and the Creature. This fills their Life with
all manner of Dlforder.
It were Happy for us, that we were always in the Contemplations of God,
that we had Him alone in all our Thoughts : (6 mould the Eye of cur Soul be
Single, and we fhould be ever carryed on towards that Single, Supream Good,ac-
cording to Him, as Children of Light.
The Eye, wherever it is ', is the Higher!: Image, and Reprefentative , the Im-
mediate Production, Habitation, and Inlet of the Superiour Principle, or Tower.
As the Appearance is in the Eye , (b are the Aclmgs and Out-goings thorGW
the whole Body.
The fame Word in Hebrew fignifies the Eye, and a Fountain.
The Eye, and the Heart are the fame Thing in Spirituals ; having only this
different Notion ; the Heart is as the Principle in the Image ; the Eye as the Image
in the Principle : the Heart as the Unify in the Variety ; the £/eyas the Variety m
the
[l4l]
the Unity : the Heart, as the Frfjfor in the Son ; the Fre, as the Son, which
hath the Father in the Trinity.
But to return, thus you fee,thatit is the Image, which we have in our Minds,
which draws us to Good, or Evil.
^. It is Delight, which Jm/ej us. This is the Oyl to the Wheels of our Soul.
J&e Jo) of the Lord is your Strength.
Where your Jreafure, there -will your Hearts be : faith our Blefled Lord, Mat--,
6. XX. That is a Mans Treafure, in which he hath Joy. O that we had lefs
Joy in the Creatures, and more in the Creator : then would our Treafure, and
Hearts be in Heaven !
Cant. I. a. The S/w«/c faith to Jefus Chrift : Thy Name is as an Ointment
poured forth : therefore do the Virgins love thee. See the Kindly, the Spiritual
Way of the Lord, with that Soul which he efpoufethto Himfelf.
i . He poureth forth his Name, the Difcovery of his Perfon, and Excellen-
cies in the Soul. Herilleth the Freofthe Soul,the underftanding of Man with
the Contemplation of His Riches, and Glories.
i. This Name thus poured out becomes as anOintment in the Soul.lt perfumes
the Spirit. It fpreads a Strong, Delicate Sweetnefs, and Delight thorow the
Heart, and Affections.
3. This P 'erf ume of Delight makes the Soul in hove with Jefus Chrift,
makes her full of Longings after him, of Breathings, and Cries to be taken up
into Communion with Him, and made more Conformable to Him.
Thus, as the Contemplations of God draw the Soul, (6 a Complacency, and
Joy in God drive her on to Believe, hove^ Obey.
And this is according to the Natural Way of the Spirit of Man. The Ob"
jetl informs the Underftanding, the Underftanding moves the Will, and AffeBions,
thefe put the ffWe Man into Aclion.
O then fear not any Danger in Delighting your felves in the Excellencies of
God, as he is Naked in himfelf. If you be not Good, this Joy will make you
S« c/&. If you be Good, this Joy will make you Zfrtfer.
So much for this Objection', and the F/r/? ic«/e for the Removal of the Second
Miftake3by which we are apt to look into our 5f fo« for the Ground of our jfy,
2. Rule : Take the Ri/e of your Joy from Jefus Chrift-, not, as he Ccmmu'
nicates Himfelf to you , but, as he Comprehends you in Him f If.
St. Taul exprelleth this DiftincJion , and Rule in the Life^n his own Exam-
ple, % Corin. 11. 2. He tells us of z Man in Chrift, caught up to the Third
Heaven, v. 3. Such a ManVaul knew, v. 4. This Man heard Ui-utter able
Words in Faradife. v. 5^ Offuch a One, faith St. -FW/, Z will glory.
Three Diftintl Yerfons are mentioned in this Difcourfe. Yet all thefe Three
prove Owe.
1 . Fir ft, here is the Perfon of C/6n/£, as it is in the Third Heaven. The Fir ft
Heaven is the Starry Heaven : For fb we read : He called the Firmament Hea-
ven
,=^,
E<4?3
grt^j Gen. 1.8. The nature of Angels makes the Second Heaven. So we
read, Gen. 21^.17. The Angel of 'God called to Hagar out of Heaven, and
they are called The Angels of Heaven. The Third Heaven feems to be the
Natural Image , and Prefence of God, as he is the head of Angels. This is
called The face of God, Pfal. 42. 2. Mat. 18. 10.
In this Heavenly appearance was Paradife , the flourifhing State of all the
Creatures in the Divine Image. This Image v/as withdrawn at the fall, and
not brought forth again in its own naked Appearance till Jefus Chrift brought
it forth to Light, after a Spiritual manner, in His own Perfon, by His Re~
furreBion from the Dead.
2. Secondly y here is the Perfon of St. Paul, as it is wholly Spiritual , in
Union with the Perfon of Chrift ; Comprehended in One Spirit ; Afcending,and
Caught up into One Glory, with him.
g. Thirdly, Here is the Perfon q£ St. P<?#/, as it is a il4wr- Perfon , partly
Spiritual, partly Natural. This Man, as he was ffiritual, had a fellowfhip
with the A/^» in Glory,knew him,did bear that Image, and Imprejfion of thofe
J^r^f which were fpoken , and thofe Glories 3 which were fcen in Paradife.
But as he was Natural , fo he could not Utter thofe Heavenly Words, nor L7»-
derftand that Sfttfe , whether it were the Laft Refurre£Hon to the Glory of the
Body -, or the firft Entrance , and Abode of the Soul naked in Glory , at
Death.
Of fuch an one I will Glory , faith St. Paul: v. 5. that is of the Heavenly
Man , the Man ofParadife , that is, of the Natural Man , as it is caught up
into the Spiritual Man ; of the SpiritualMzn, as it is Comprehended in Chrifl,
and together with Him caught up into Paradife.
Thou mayeft Joy, and Glory in that Man, that Self only, which is above
a Man, above thy felf . which is compleatin Chrift, as Chrift is compleat in
the Glory of God.
Of Such a One I will Glory, faith St. Vaul: that is, of that Man , whofe
Refemblance , and Likenefs I faw , and was taken up , and transfigured into
it, when I had that Revelation fourteen years ago.
But of my felf, faith he, I will not ho aft. He calls himfelf , the Man in
that Mixt State, in which he now was on Earth, having the Yower of Chrift
made manifeft in his Weakneft.
This Rule hath two Varts in it. One is Negative , the Other is Affirma-
tive.
1. Vart, The Firft is the Negative Vart of this Rule, which is This : Take
not the Rife of your Joy from Jefe/s Chrift , as he communicates Himfelf to you
on Earth.
The Communications of Chrift to us in the Natural Man, are,
1. Uncertain. 3. Unfatisfatlory.
2. Imperfecl. 4. Un-fafe for an Object of Joy0
I. Firft 9
[Ml-!. .
Yirfti The Ccmmunications of Chrift id our Natural Man areZJncertatn.
They are like the Shining of the San upon the Earth, which is ever and anon
cutoff by a Cloud comi:g between the Earth, and the Sun. So Sins, Tempta-
tions, Desertions nuke the Breakings forth of Chrift upon l/} Fleeting,znd Chan-
o
Jefus Chrift complains of bis Fathers forfaking Him. Neither is there an/
Member of Chrift that lives in the Body, which doth not often rind caufe to
grieve for the Withdrawing* of Jefus Chrift.
The Pfalms are the Discovery, and Wifiory of a Holy Soul in her whole
Ccurfe, and in all her Tempers. How ofren have ye there Sad mention made of
Gods hiding his Face.
— If thou take .thy Joy no higher, than from the Puttings forth of Chrift in
thee, thou wilt be very Wavering, and Unconfiant in all thy Comforts. Thou
canft have no Sure, or Setled Joy this way. Thou wilt be able to bear no
Tryal, when thou (halt be carried thorow the Waters of Darknefs, and Defla-
tion, thorow the Fires of Terrour, and burning Tribulation. The Strength
of thy Joy will be Swall,&nd thou wilt faint in the Day of Adverfity.
2. Secondly, The Ccmmunications of Chrift in our Flefh are Imperfect.
They are In: perfect. Two ways.
I. In Degree. 2. By Mixture.
1 . In Degree. All our Graces are thus Imperfecl,wbi\c we are in This World.
I count not my Self to have apprehended ; faith St. Paul Phil 3.1 3. 1 prefs towards
the Mark. v. 14.
While you look upon your Graces for Comfort, you can never have a Full
Joy, becaufe you have no Grace, which doth not in Many Degrees fall fhort
ol the Mark in Jefus Chrift, the Glory of God, to which ye are called.
He that takes his Joy from the Manifestations of Chrift in his Flejh, is like
him, that feeds upon Unripe Fruit, which hath a Sowrnefs in the Tafte, and a
Waleriflmefs in the Nourifbment. So will this Man have a Bit t erne fs ,2nd Weak-
nefs in his Deareft Comforts.
2. By Mixture. This is a Second Way in which the Graces of Chrift are
mperfecl in us.
Rom. 7. 21, St. Paul complains : / find a Law, that when I would do Good,
Evil is prefent with me. How many fad Throws have we, how near are we
brought to Defpair full many a Time, when we go to derive our Joys, from
what we can d/fcover of Jefus Chrift in us ? If we pitch our Thoughts upon
Faith, hove, Obedience, Humility, Heavenly- Mmdednefs ; we find thele only, as
Weak Inclinations in us : We would do good; But then Evil is prefent with us.
At the fame time like Satan in the midft of the Sons of God, Unbelief, 'Luft,
Hatred^ Pride, Worldlmefs appear together with our Graces,znd (o mingled with
them, that it becomes very difficult to determine, which is the Son, that is to
abide in the heart ; and which the Servant, that is to be caft out ; which is the
True
True, Predominant "Principle in the Soul, and which is a Temporary Appearance
only. Who can tell, which are from the proper Will of the Soul, as the Chil-
dren of the Husband; which are from Violence, as begotten byaRavilher?
This Mixture in thee will make that jfy, which depends upon any Thing in
thy (elf, a Mixt Thing of Hope, and Fear ; of Vain, and Pleafure.
Thy Life will be like an April day; which hath far more Showers than Sun-
Jhines in it. Thou wilt far oftner with Paul cry ; O wretched Man I than fay
with him ; IblefGod: Rom. 7. 24.
As the Hand, that gathers a £<?/<? in the midft of Thorns : fb will thy £fr^
be, while it gathers its joys from the Beauty of Chrift growing up in itfelf If
it do reach any Sweetnefs, it will have with it many a (harp, and Bloody
Scratch from its Corruptions, as from Thorns.
^.Thirdly fT\\tP 'ut tings forth of Chrift in us MtUnfatisfafloryT'his One th'mg
I do, faith the Apoftle , forgetting thofe things which are behind; I reach for-
ward towards that which is before. What is that ? Obferve, the next verfe will
tell us : The Mark of the price of the High Calling cf God in fefiis Chrift.
That which is come forth of Chrift into thy Natural Man ; that is now Be-
hind thee. That which is Before thee is, the Perfcn, Pofjtffwn, and Life of Jefus
Chrift in the Spirit, and Glory of God. The Unity of this Spirit, the Felloivfhip)
of this Glory, as it is in the Perfon of Chrift : this is That Adark which is Be-
fore us.
All that, which is in our Perfons, while we are in Flejh, is Behind us, and to
be forgotten by us. It hath a Darknef, a Shadowynefi, an Emptinef, a Tranfito-
rinefi from the Flefl), in which it is inclofed. So ir cannot ft ay with us, or fat zs fie
us. It cannot hold us. It vanimeth,it paffeth behind us,and is to be forgotten by
us.
Our beft Things, while we are in this vile Body, are a Heavenly Treafure in
an Earthen Veffel, as St. Paul (peaks. They are Pure, and Sweet, as they flow
from the Spirit of Chrift, but as they are in our Spirits, they taft of the Veffel,
they receive an Unfavourinef, or Unjatzsfaclorinef from their Communion with
our Earth, and Flefi.
The Grace of Chrift in thee, is like a Beam, which is at once in the Bofom of
the Sun, and in the Bofom of the Earth. That End of the Beam which is to the
Sun, is pure, and perfetl Light : But that which is towards the Earth , is Dim ,
full of Motes, and Duft. The Shinings forth of Chrift in thee, have fuch a dou-
ble Relation, to Chrift, and to thee. As they are ChrifFs, and in Union with him,
they are Light, and Life in Chrift, without any Emptinef 'or Mixture. But as
they are Thine, and have their Being in thy Heart, they are like Gold in the
Mine, partaking very much of the Earth, in the midft of which they lie.
The Power of Chrift magnifies it [elf in thy Weakncf: as the Apcjtle fpeaketh
of Himfelf. The Life of Chrift in thy Spirit, is Wine ming'ed with Water. If
thou take it in itfelf, and in Chrift, it is the Power cf Chrift. But if you look
U upon
[i46]
upon it, as it is in your Spirit, it is Wine and Water, Tower in Weakmf. On
Chrift's/wf'it is Magnified, but on thy part it is Weak, and can afford thee
but a Weak, Unjatisfjing Joy.
4. Fourthly, and Lafily, The Communications of Chrift in us become U»-
£j/e, when we build our Joys upon Them. St. Paul is ever very careful in this
One Main Point ; when he rejoyceth at any time in the Grace of God, to fet
afide his own Perfon, and to fet up that Grace in the Perfim of Chnfi. I thank
Gcdthorowjefm Chrift my Lird : Rom. 7. 1. What ever matter of Rejoy-
cing, or Thankfulnels a holy Soul fin ds, it ftill Ends, and acknowledges it to
have all its Veriue, Sufficiency, and Safety from, and in the Perfon of Jefus Chrift
Therefore doth it draw all through that Perjon out of its own Per fen, left it
fhould think of it [elf above what is meet.
Look to Jefus Chrift the Beginner, and Finiflier of thy Faith, and Joy. For
God hath appointed Him, as the Mediator, in whole Perfon alone every Thin*
is made truly Acceptable unto God, and Man : He alone muff he thy Beloved,
in whom thou mult, be well-pleafed. Thou mud be well-pleafed and Joy^d with
every Grace, oncly in Him, as Thcu, and It meet in hir>r. Otherwile thou art in
danger of Spiritual Adultery, and Idolatry, by which thou wilt grieve thy
Husband the Lord Jefus, and rob thy lelf of his blefled Prefence.
This is a Way by which thy Soul often falls on a hidden from High Enjoy-
ments into 2. Dark, and Deflate Condition.
When the Lord Jefus fills thee with the Warmth, and fruit fulnefi of his Em-
br aces, fir Ft thou lookeft upon the Fruits of Chrift in thy Soul, and art exceed-
ingly taken with the Beauty, and SweetncjZ of thefe. Now thy Heart , and
thine Eye begin to go a whoring from thy Heavenly Spoule, when they begin
to look off From his Perfon, though it be upon Ibmething lent forth from Him.
Secondly, thou then retiecleft upon thy felt with Delight, to fee thy7 felf lb ad-
orned, ioftrengthened. Thou thinkeft thy felf Rich, and Safe. So ere thou art
aware, thy Soul makes her lelf like that Whore, which laid, I fit like a .Queen ,
and Jloall fee no forrow. Thirdly, Thy Saviour now grows fealotis, He turns
away his Face, He withdraws his Graces, the Teftimonics of his Prefence from
thee, He leaves thee to the Power of Temptations, and Lulls. This he doth,
that thou may ft learn not to Exalt thy felf by his Gifts, nor His Gifts in thy Self;
but Both in him, whole Perfon is the Life or Both, and ought to be the Only Ob-
jeel of all thy Love, and jfoy.
Thus the Apoftle had the Buffet ings of Satan, and a Sting In his Heart, that
he might not be exalted by his Revelations, but his Saviour, and he only in hit
Saviour.
Take heed then of looking upon the moll Glorious Graces cf Chrift in your
awn Perfon. But keep your Eve unmoved en the Perjon of your Saviour, and
look upon Both, your Self, and y cur Graces in that true Glafr, and perfect Image,
So I pafs from the Negative to the Affirmative Part of this Rule.
2. Part-
P47-1
z. J? art, Take the Rife of jour Joy from Jefus Chrifi, as He comprehends
you in Himfelf.
It is neceflary for me here to make plain this Rule, by Propounding, and
Anfwering Three JQueftions, which perhaps mod of your Spirits will be ready
to ask in themfelves.
i. £%ueftion. Firfi you may ask me, What I mean by Jefus Chrifi.
Anfwer. I ftiall anfwer (b far only, as I apprehend moft pertinent to the
"Point in hand.
My Anfwer to this Queftion (hall be Six-fold.
I. Anfwer. Our Lord Jefus is a Spirit, 2 Corin. 4. The Lord is that Spirit.
A Spirit hath a Three-foldPower.
1. A Penetrating. 2. A Receiving. 3. A UnitingPower.
1. Power, Penetrating. When j^/wj C^n^ was made Spiritual by his RefiK*-
reclrion, He could pafs thorow the Door, when it was Jhut, and prefent himfelf
in the midft of the Room, and the Difciples on a fudden.
All Bodily Subftances are forc'd to remain one without another. They touch
and joyn only by their Out-fides. They cannot mingle, but by Breaking them-
felves into little pieces. So the Golden Calf was ftampt to Powder, that it might
mix itfelf with the Waters.
But this is the Excellent Nature of Spirits, that they can be a whole Army
of them \n One Spirit , or inthejWy of any Creature., palling into the very
Effence, or Being of it, mod Inwardly, moft Univerfally ; and yet neither Di~
'vide, nor Stretch it.
The Lord was in this manner prefent with His Ten Thouiand Thoufands
of His Angels on Mount Sinai, which was a Bodily Subftance, that might be
touched. •
So the Lord, and all the Angels, and all the Spirits of Juft men ; the Gene*
ral Aflembly of all Glorious Spirits meet on Mount Sion, which is a Spirit,ihzt
cannot be toucht with hands.
ThePerfin of thy Saviour is fuch a Spiritual Sub fiance. He can come into
thy Clofet,thy Bcfom,t\\y Heart.He can dwell in the fame Body,m the fame Soul
wiih thee, in the moft: Inward Parts, in every Part of Both ; and yet take up
no more Room,
The Word, which is Chrifi, is within thee, even in thy Hearty and in thy
Mouth ; in the moft Inward, and moil Out war d Parr. Auo£ Man, and every
Creature is either Heart, or Mouth , an Indr awing, or an Out-driving Power j
the InwardPrinciple, or the Out-ward Appearance.
Our Saviour divides the whole Man into Heart and Mouth, when He tells
us , that Nothing, which enters into the Mouth, defiles a Man ; bkt that which
comes forth from the Heart.
Jefus Chrift is a Spirit in thy Heart, and in thy Mouth. He pierceth to the
Bottom of the moft Secret Principle of Life, and Being in thee. He is as In-
U 2 ward
[i43]
Ward with That, and Thee, as That is with Thee. He p^fi> quite through, all
cuer the Bredth, and Length of that Body, that Abearance, in which thou
walked. He makes it His Clothing, as it is Thine.
This is the Firfi Tower of a Sprit.
a. Power, Receiving. A S/w//- receives other Things into felf, as Inwardly,
as Entirely , /&r It conveys itielf into Them.
We read of the Depths cf Satan, Rev. x. 14. of the Z>^ Things oi God ,
1 Cor. x. 10.
We read of a Pit for the Devil, which can be no other than a Spirit of
Darkncfi, and Wrath in him felf or in Go//: Rev. 10.5.
We read of Chambers for the Saints : Ef a 6. of a H^/e, and Manfions
for them above ; which can be no other than Spirits of Grace, and G/or/ in
God.
A Spirit hath an Opening, and a Depr£ in itielf, into which it can receive
all things without any Breach in it fclh
An Ei/i/ 6)w/> hath its Pit, into wh'ch it taketh in, and fwalloweth up ,
whatever it taketh hold of.
A Good Spirit hath its Chambers, and Mav fieri s, its Retreats, and Abodes in
it felf , for what Guefts it pleafeth to admit, or draw in.
Abide in me, faith J ejus Chrift to his Dilciples, Job, 1 f. 4 As every Thing
may be a Tern fie to a Spirit Tour Bodies are the Temples of the Holy Ghofi : 1 Cor..
6. 19. As a Saint is the Temple of Chrift \ So a Spirit may be a Temple to any
Thing : So the Lord fefi/s is a Temple, into which the Saints may at all times
enter, and have Communion with God. Deflroy this Temple, and in three days 1
will build it again. This he Jpoke if his Body, John x. 1 1.
The Body of Chrift was a Temple (hut up with a PW before it, while it
was Natural. But when it was made Spiritual by the Refurre&ion ; it was the
most Holy place fet open for thee to come into it, and never to go out more :
Heb. 9 1, 3, 8.
Flejh is a mere Shadow, v/hich can only touch upon Things, but can take in
Nothing. A Spirit is the Life, and hath a Depth in it, for which it is com-
pared to Watef.
This is the Second Power of a Spirit.
3. Power, Uniting. The Spirit is the Band of Unity. 5Tis true of every
Spirit, fb far as it hath the Nature of a Spirit in it. Bodies in FleJJj, are Divided,
and Broken things, being held together only Co far, as they are Bound up in One
Spirit. Bodies in Flejh converfe with all things at a Diftance, in a Divided ^ Man-
ner. Our Saviour is faid to take away the Wall of Partition in his own Flefh ,
when he crucified the Flejli in himlelf, for Himfelj, and the wholeWorld, Eph.
1. 14.
A Spirit is Uncapable of Divifon, being Owe in it fcl^and making all things
One with it, which it takes in, or converfes with.
Spirits
[M93
Spirits are compared to Flames: Heb. i. As Flames they lick up into them-
felves, and Incorporate (as it were) with themfelves, whatever they light upon,
or work upon.
So thePower which caught up Eliah was reprefented by a Chariot of Fire.
It was, as a Chariot, becaufe it took him into it (elf. It was a Fire, becaufe it
took him up into the Fellowfhip of One Life, Glory, and Spirit with it felf.
This is the Firfi Anfwer to that J^ueftion, which ?.sktth,What we understand
by the Perfon of Chrifi, when wefpeak of his comprehending us.
2. Anfwer: Chrifi is the Highefi Spirit, He is Lord of all. We read 2 Cor. 4..
the laft words thus; the Spirit of the Lord. It is in Greek, the Spirit ths Lord.
Jefits Chrifi is the fupreme Spirit, that Spirit, which is Lord of All.
The Majefty of our Saviour's Perfon confifts in this, that he is that Spirit
which hath the moil: Abfolute Power over all Spirits, Perfbns, and Things ;
together with the mod comprehenfive Greatnefs.
A Spirit is like aPrc/ftecJ, the Higher it is, the more Commanding, and Com-
prehensive it is.
3. Anfwer. Chrifi is the Bright eft Spirit. He is the BrightneJ? of the Father's
Glory: Heb. 1. 3. 'aW)«^^, the Out-Fining.
All the Effufion of Beams from the Godhead,is through the Perfon of Chrifr.
AWihe Beams meet within the Compafs of that Perfbn.
We before cited a Place of Scripture, which calls the Spirit, A Band of
Unity. The Lord J e fits is that Spirit, in which all the Goings forth of the God-
head are united, as a Knot of ^ Beams, a Band,*. Bundle of Divine Irradiations, or
Manifestations.
This Blefled Perfon, and Spirit is the Higheft, the clearer! Light, which as
a Garden-bed, difclofeth, and expofeth all things to view, in the moil natural ,
naked, and diftincl: manner. This is the Word, which hzmgjfioken, all things
are exprefi. Heb. 4. 1 2, 15. The Word of God is lively : All things are naked
and bare before him, with whom we have to do.
4. Anfwer. The Perfon of Chrifi is the Firfi, and Fountain-Spirit. The Se-
cond Adam is a JQuickning Spirit, a Life-giving, or Life-making Spirit.
All Spirits, Perfons, zndThmgs, that have Life, or are from Life: they are in
this Spirit, as Waters in their Fountain. They are in Him Primarily, and Emi-
nently. They are in Him, more truly, than they are in themfelves. For they.
derive that, which they are in themfelves, from Him.
5*. Anfwer. Chrifi is the Image of God: Col. 1. 1 5'. He is the Image of the,
Invifible God.
But you may fay,that every thing is an Image of God one way or another-.
It is true; for St. Paul faith, that the •: Invifible things of God, are made manifefi.
by the things that are made. Rom. 1 . 2 o.
Therefore the meaning of St. Paul in that other place is, that He is
the Image, the Full Image, the P roper > the P "erf eel Image of God.
AIL
IT J
All the J!'} r kings, and Manife fattens of God are in this B Itjfe d Spirit ; and
hat according to their federal States, with their Yroper D iftatfl tens : Other-
vlfc the Image were Imptrfecl.
All the Difccveries ot God are in this Verfn, as One with it. For all make
One Image, and that a Spiritual Image.
Thus this 7w<3ge is, as it were a Body to the God-Head. All the Vtrtues,Ope-
rations, and Appear wees of God are contained in Jefus Chrift,^ One Body. Yet
every One hath his own Diftincl I:lace3 Power, Form, ASlivity, Enjoyment ; as
Divcrfe Members. The Fulnejs cf the God-Head dwelleth in Him Bodily, Colof.
x. 9.
6. Anfwer. Jcfas Chrift is the Head-Spirit. God hath made Him the Head
cf All, Ephef. 1. IX.
Our Saviour is the Universal Spirit, that takes in all, and unites all in Him-
felf. It pleaftth the Father, that all Fulnefs fae-uld dwell in H,m, Colofs. 1. 19.
He is a 1' articular Spirit,diR'm€t from all. For Gcd hath given Him a Name
above every Name which is ramed in this world, and that which is to come^
Ephef 1 . xi. Thus He is the Head.
Thus our Saviour becomes a Perfon, that both Reprefnts, and Trefents all
Himfelf: that both Berfdis all in Himfelf, and Himfelf bears the Imper-
feHions, Sufferings in, and for all.
I have now anfwereel the Firfi <Queftiony what Iunderftand by Jefus Chrift :
not according to the Exaclnefs, or Latitude of the Queftion, but Co far, as
rends to my prefent purpofe, and the making plain of the Second £>ueftion,
which follows.
x. Sutfticn : How we ar: (aid to be Comprehended in Jefus Chrift.
I (hall indeavour ro open the Nature of this,which is one of the mod Prin-
cipal, Spiritual, Prof rable, Comfortable, and yet Difficult Points in all our Di-
vinity. 1 (hall proceed in the opening of it by a Three-fold Step, which mail be
a Three-fold Anfwer to the .Que ft ion.
The Lord Jefus comprehends us S\/ituaLy, Myftically, Eternally,
1. Axfwer. The Lord 'Jefus comprehends us Spiritual.
Our Bieifca Saviour, as a S comprehends us in Himfelf, 1 Cor. i^. 4^,
The lal Adam was made a Quichiir.g Spirit. Jefus Chrift is the Second Adam,
a Umverfal Perfcn, comprehending the Second Creation, in His Spiritual Perfon,
in the Spirituality of His Nature, He is the Heavenly Adam, zColleclicn of
all the Saints, as He is a Spirit.
Jefus Chrift comprehends us by the Spirit? 1 Cor. 12. 13. By one Spirit
we are all Baptised into one Body. Chrift, and we live both in One Spirit, ib we
are Both bound up in One, It is the Unity of the Spirit, Ephef 4. 4. The
Spirit is drifts Radically, and Primitively, by drawing us down5andjB^f/2,;»g
us into this Spirit, Jejus Chrift comprehends us.
The Lord Jefus comprehends thee, as. then art a Spirit. Hz that js joyned to
the Lard is One S fir it, l Conn. 6, ij, Our
fi?i 3
Our Saviour, and Husband comprehends us Inwardly, Powerfully, Fully : no
as Bodies, Waters, Flames, but as S fir its comprehend one another, nay as One
Spirit, as the Higheft Spirit comprehends itfelf.
Chrift comprehends thee, as Spirit of His Spirit, as a Spirit in His Spirit, as
One Spirit, as the Self-Image of Himfelf.
2. Anfwer : The Lord jefus comprehends us Myflically. The My /Ileal-
nefs lies in Three Things, in the Glory, or Divinefs of the Union ; in the Near-
nefs of it ; in the Diflincinefs preferved together with the Onenefs.
We are comprehended in Chrift Myflically, becaufe Incomprehenfiblj . The
Love ok Chrift paffeth Knowledge, Ephef. 3. 19. That Love, which is an Af-
fetlicn only, ana loves by Imprefflon, and unite* by Imagination , fuch a Love
may be taken in by Knowledge only, which is a Notion^the taking of a VioJure
the Catching of a Shadow. Such a £01/* may be known by the Under/landing,
which is a Faculty, an Accident.
But the ZiM/5 of Chrifl is above Affeclions, and Impref/ions. It is a Naked
Comprehenhon of Subftances, and Spirits, in a £ftgty of Subflance and Spirit.
So it pajfeth knowledge, not being to be represented by any Image, or Notion',
nor to be conceived by any Faculty ; but to be F?/7, and Enjoyed only, after an
Immediate, and unconceivable manner.
We are comprehended in Chrift Myflically, becaufe with an Appearance of
Contrariety.
We are 0#e Spir/V, and One Body in Chrift. The Bodyoi Chrift in the Uni-
ty of it is a Spirit. The Spirit of Chrift in the Variety of it, is a Btf^y.
We are comprehended in Chrift, as Members in the Body. Each Saint hath
his DiflmB Verfon, Place, Power, Appearance : I fay Difi'mcl both from the
Perfon of Chrift,as the Head, and from all the other Saints,as Particular Mem-
bers.
Yet again each Member is One Man with Chrifl, poncfting the Fulnefs of
God, and or the whole Body, being in itfelf conformed to the Image of Chrifl.
3. Anfwer : The Third and Laft Anfwer to this Queftion is, that we are
Comprehended in Chrift Eternally, x Tim. 1. 9. Who hath faved us, and
called us, ore. according to his own Purpofe, and Grace, which was given us in
Chrifl, before the World began, v. 1 o. But is now made mamfefi by the Appea-
rance of Jefus Chrifl.
Three Things lie clear in thefe words.
i. Firfl, Thy Perfon ivas in Chrift from Eternity. Thouhadft a Capacity.,
and a Subjiftence in thy Saviour, before the World began. For thou wert then in
Him, as a Subjecl, on which the Father fetled his Purpofe, and confer'd his
Grace : The words of the Apoftle are : Grace o-iven us.
^. Secondly, Thy Perfon v/ith all manner of Grace and Glory, was in Chrift
before all Times, as it is or mail be in any Time. For One is the Meafure oF
the Other. That Eternal Stats in Chrift is the Pattern of the State of Grace-
S
after*
v.
[lyz]
afterwards, according to That, is This exactly fafhioned, who hath called and
faved us according to, &c.
3. Thirdly , That State of our Perfons comprehended in Chrift is Un-
: -age able.
When Jefus Chrift appears to us, or tn us as we are in Fie ft ; then is that
Grace put upon our Perfons in Chrift made Manifeft. The Difcovery is now
of that, which in Truth was before. The Manifeft at ion is here below, but the
Subftance abides ftill above.
The Manifefiation in thy Flefh is as the Abearance of Chrift upon thy
Flefh, fubjecl: to Change. But as is the Perfon of Chrift in the Glory of God,
ib is thy Perfon of Chrift comprehended in Chrift, Unchangeable.
Let us now pafs from the Second Shteftion to the Third.
We have (een in lome meafure, what it is to be Comprehended in Chrift.Let
us now proceed to enquire , how we (ball know our felves to be Comprehen-
ded in Him. There is indeed Unfpeakable, and Unchangeable matter of Joy for
thole that are fb Comprehended , but how mail any Particular Soul be aflured
of this concerning herielf?
3. JQueftion : How fhall I know my [elf to be comprehended in Chrift ?
Anfwer. Art thou comprehended in the Wifdom, or Image of God ? Then
thou art comprehended in Chrift. For he is the Wifdom of God in its Latitude,
and the Image of God in Large.
Haft thou any place in the Fulnefsof God, or any part in the Fulnefs of the
Creature ? Then haft thou a Manfion, and Habitation in the Lord jefus. For it
hath f leafed the Father, that all Fulnefs, ( both of God, and the Creature, )
fljould dwell in Him, Colofs. 1. 19.
Obj. Bat you may objeel, and fay ; It is true, all things, that have a Being,
or Subfiftency, have it in ChriftFor all things fubfift w *i/tcJ in Him, Colofs. i.ij.
But there areTwo ways of being in Chrift : One, as He is Head of the Fir ft
Creation. So Plants, and Brute Creatures have their Being, Motion, and Life
in Him, as well as Men, or Angels. What Happinefs, or Joy can I have in
this ?
Another Way of being in Chrift is, as He is Head of the Second Creation ; the
Fir ft -bom from the Dead.
The Lord Jefus in this State comprehends the Spirits of men in Himfelf
with a very great Contrariety ; lbme in Lcve', others in Wrath. So we read
that there were Sheep fet on his Right Hand ; and Goats on His Left, Mat. z$
What comfort can I have in the Lord Jefus, till I know on which Hand I
ftand ? What fhall difcover to me, whether I be comprehended in his Loruei or
his Wrath?
Anf I entreat thee to underftand, and lay up this, which I fhall now fay,
carefully in thine Heart. It is a Preparation to the Anfwer to this Objection
which thou haft made, and the only way of Satisfaction. It
It is this : The Left Hand of Jefus Chrift is his Weaknefs ; hisState,and Ap-
pearance under a vail of Flefh, as he bears the Image of the Creature upon
Himfelf.
For this Reafbn, the Works of Wrathnrttht Strange Works of Chrift.and
God, Ef "l 8. ii. This Exprefiion, His Strange Work; fignifies ; a work with
which he is not acquainted in His own Perfon, and Nature ; a Work, which is
imccttth to Him, in which the Height of his Skill, and Power delight not to
put forth themfelves \ a work in which he is defended out of his own Form
into fbme inferiour Fc
felf.
Form or. the Creature, and (6 become a Stranger to Him-
The Rig&? Hand of Chrift is the Perfbn, or Spirit of Chrift in its full Po-
wer, and Glory : as Chrift is at the Right Hand or. God, that is, in Immediate,
and Perfbnai union with the Father,
When the Lave of Chrift is figniried by his Right Hand, the meaning is
that Love belongs to Chrift in the Propriety 0$ His Perfbn. Therefore St. John
faith .' God is Love, I John 4. 1 6.
Nov/ the Anfwer to the Objection follows clearly from thefe Prewifes, if they
be clearly underftood.
You fnali know, that you are comprehended in the Love of the Lord Jefus,
if you look within the Vail, beyond the Creature ; to the End, to Jefus Chrift
in the Simplicity of his own Perfon, as he is the Beginning, and the End of all
the Works of God, 1 Corin. 3. 13.
It is only the Difcovery of the naked Perfon of Chrift in you, which can
difcover your Perfon? naked in the Love of Chrift.
% Corin. 4. 6. God hath jhined into our Hearts, the Light of the Knowledge
of the Glory of God in the jace of Jefus Chrift. You cannot fee the Glory of
God in his Eternal Love to your Perfon?, but by the Shining out of God from
the Naked Face, or Perfbn of jefus Chrift within your Hearts.
1 John*}. 10. He that belwveth on the Sen of God, hath the Witnefs in
Himfelf; becaufe He hath the Son of God in Himfeif, who is the only True,
and Faithful Witnefs.
While you look at any thine below Chnfn.wh ether without or within your
felves ; while you-look at any thing or tut in Chrift, behdes himfelf; while you
look upon Chrift in any Relation, Capacity, or Consideration j and not in the
Singlenefs of his own heavenly and Divine Perfbn : you w-Ti fir under a Cloud,
though tight may befbwn for you.
He that ffdl owe tb me, {hall n&tVJ&lk in Darkmf, but fhrdl haz<e the Light of
Life, John 8. 1 ?.. You can have Lieht in your Eye, no longer, than your
Eye ii upon the I\rfbn of Chrift, Every other way i> Darknefs
Then do this : 'Fake ofi the Bye ot your Souls from all Outward Things,
Turn it Inward into rhe Secret of your own Spirits. There lay aiide all Ap=
p?aranrcs of your Self, or any denture, which would draw your Eye to it^
X as
L'J4]
<*$ a Glittering Cloud at beft, or a Shining Vail. So wait, till Jefus Chrift fets
ills own Perfbn before your Spirits in the Light of God. When you fee him,
you fhall in the fame Light fee your Selves in Him, and together with Him
in Love.
Now for ever after make your felf,your Graces, but GlajJ'es to fee the Face of
Chrift in ; and Chrift will be a Glafs in which you (hall fee your own Face in
the Love, and Glory of God.
Obj. Still you may urge, and fay : But how, and when fhall I have th.'s
Appearance of Jefus Chrift to me ?
Anf. i. St. Paul tells thee hew Jefus Chrift fhall appear to thee : x Corin.
4. 6. God, who hath made Light to fliineout of Darknefs, hathjhmed into our
Hearts.
As L'ght mined out of Darknefs, (b fhall Jefus Chrift appear in thine heart
out of themidft of Ignorance, Unbelief, Lulls, and all manner of Contrariety.
Thy Evil fhall no more hinder his Difcovcries, than Darknefs can the fhininp-
of the Light. His breakings forth no more depend upon , or are aflifled by
thy Spirit, than the fpreading of the Light through the Air depends upon the
Air.
As Light was brought forth upon the Waters, when there was no Light ,
by the Moving or Hatching of the Spirit of God, and by the Word of God :
So fhall God upon thy Spirit, as eafily, as fbon, as a Word is fpoken ; bring
forth in thy Spirit the Sight of Chrift, where there was no Sight at all of him.
Thus you fee How the Lord Jefus fhall be difcovered in thee. But ftill thou
cry eft, How long Lord ? When fhall this be ?
I answer thee to that alfb ; that it fhall be in the Fulnefi of thy Time. As the
World hath its fulnefs of Time, fb hath a particular Soul for the bringing
forth of Chrift in it.
God hath feveral works upon thy Soul, various Forms to bring thee tho-
row, and to bring forth himfelf in before thee. When thefe are full, then
will he laft of all come forth to thee in his Laft and full Appearance, which
is the Manifeftation of the Lord Jefus.
God hath his Ordinance with the Sun and Moon, which run their Race
from one end of the Sky unto the other. Thefe at length enlighten every part
of the Earth inks Seafon, as they come to it in their Courfe.
The Ordinance and Covenant of God is, as fure with Jefus Chrift, who is
the Day-ftar and Day-light of thy Spirit. He hath his Goings forth decree'd
and fet Him from Eternity. Wait thou for him, as the Watch-men watch
for the Morning. For thou (halt fb certainly fee his Appearance in thy Soul.
The Vifion of Chrift is for an appointed Time. It is like the Birth of
Ifaac9 who was the Type. It hath its Set time. In its Set time it fhall
not fail.
Go thy ways then , be at Reft, have this affurance in thy felf, that thou
fhalt ftand up in the Light of Chrift, in thy Lot. Canric.
Cantic. 6,13 .You have a Song in Parts 5 Chnfland his Angels anfwering
one another, or the Spirit of Man anfwering it fel£ Return O Shttlarmte, that
we may fee thee. What will ye fee in the Shulamite ? As it vjere the Com f any
of two Armies ; Invifible Things, and Vifible ; Divine, and Humane ; God and
the Creature united in a Holy Soul.
Hitherto I have periuaded you to fee nothing befides the Single Perfon of
God, and Chrift, if you would have true Joy. Now you may fay to me, what
jhall we fee in the Single Perfon of God and Chrift to give us true Joy ?
I think it therefore neceilary for me to point out to you the Several Springs
of Joy for all Seafons in the Perfon of God, and Chrift, before I leave this
Subjrff, that Co my difcourfe upon it may be more full, and Satisfactory to the
Soul.
There are various Springs in the Perfon of God, which but look't upon by
any Spirit in any Condition, would certainly bubble up a Sweet Delight into
that Spirit.
I will indeavour to lead you to thefe Springs.
There are Five diftincl: Springs of Joy in the Perfon of Chrift, or God,
1. Love. 2. Beauty, g. Power. 4. Wifdom. 5. Glory.
1. Springs Love, Pfal. 63. 3. David confeileth to God : Thy Loving
Kindnefs is better than Life.
Solomon faith : A living Dog is better than a dead Lyon. Life is the bed: of
all Created Things. Yet the Love of God is better than Life.
Inftead of Better, you may read Sweeter. Did you ever taft a Sweetnefs in
\jfe ? In your own Life ? Or in the Life of any Thing, that was deareft to
you ? The Love of God can make this Sweetnefs none at all, overcoming it
with a greater Sweetnefs in itfelf.
The Love of God can Sweeten the Lofs of your own Life, or the Life of
thofe in whom you have mod Delight ; becaufeitis itfelf far Sweeter.
Waters are Sweeteft in their Fountain. The Love of God is the Fountain of
Life. All Lives derive themfelves, as Streams from this Head.
Hath Life ever been Sweet to you ? Come to the Love of God, and you
(hall taft the Sweetnefs in a Sweeter manner, in its Fountain.
The Love of God hath a Six-fold Sweetnefs in it.
1. A Pardoning. 4 A C hearing.
2. A Healing. 5. A Crowning.
3. A Clearing. 6. A Conquering Sweetnefs.
1 . There is in the Love of God a Pardoning Siueetnefs. David melts out
this, Pfal. v 1 03. 3. Who par donet hall thine Iniquities.
O hear this, you, who with Mary Magdalen, have a full number of Sins m
you, and thofe ripened into fbmany Devils : Though your Iniquities be, as a
Mountain reaching up to Heaven ; the Love of God hath a Sea of Sweetnefs
in it, which can fwallow up this Mountain, that nothing of it (hall ever appear
any more, X % 2. There
i. There is a Healing Sweetnefs in the Love of God.David zddi this in the
former place, Pfal. ic^. 3. Who hecleth all thy 'Dtjeafes.
The Woman, who had many years been afflicted with a Bloody Hlue, and
had fpentall on Phyhtians was curedby one Touch of the Hem of Chriih
Garment. Here is Comfort for you, who have old Sins, or Sorrows, like Seres
running continually upon you, and can find no help creafe. The Lcue of
Chrift can cure you in a Moment with one Touch onely or. its Sweetnefs upon
vour Spirits.
J. The Lcve of Chrift hath a Clearing Sweetnefs, 1 Jehu 5. io. The
Son of God is come, and kath given us an under /landing, by which we may know
Him3 woo is true.
What Job foA of himfelf, is true of the Lcve of Chrift : It is Eyes to the
Blind.
The Vfalmift makes a Sweet Conjunction of Tafting, and Seeing, Tfal 34 8.
Otafi and fee, that the Lord is grade us.
I Sam. i4~ 2.- Jcnathan laid, See, I pray hew mine Lyes have been Enlight-
ned,becaufc I tafied a little of this honey. Do but tail this honey ,the Sweetnets of
the Love ofChrift,and fee how the Eyes of your minds will be Enlightned, to
a Difcovery or Spiritual and Heavenly Things.
4. The Lcve of God. hath 2. C bearing Sweetnefs,the Heavenly Spoufe faith to
her Saviour, Thy Love is better than If- me, Cant. 1. 1
it is the Advice ot Solomons Mother, Irov.^ 1 6, j. Give ftrong drink to him
thai is ready to feriflo ; and wine to thofe that be of a heavy heart. Let him drink,
and forget his Poverty, and remember his Mifery no more.
The Sweetnefs of our Saviour's Love, is theTrue Wine,thz Ntw V/me, as He
is thcTrtte Vine. This is ftrong drink, of a ftrength to raviih and tranfport the
Soul out oi, and above her fclr.
Give this drink to that Spirit which is dropping into Hell orDefpair. Give
this fpiritual wine to him that hath a heart heavy with guilt, wrath and terrours.
Lzt him drink freely. One draught of this Sweetnefs (hall make him forget his
guilt, and remember his fears no moi e.
The fifth Sweetnefs in the Love of Chrift,is a Crowning Sweetnefs,?/*. 105.
■v.Af. God, faith David to his foul, crowneth thee with loving kindnejjes and tin-
der mercies.
The Love of God cads its Sweetnefs all round about thee, that thou canft
turn thy felf no way, but thou meeteft with this Sweetnefs.
Jefus Chrift encompafleth thee with a Ring of Sweetnefs as a Garland o:
Roles encompafleth the Head. Nothing can come at thy Perfon, but it muft
come thorow this Sweetnefs, and (o be Sweetned by it
St. John calls Jefus Chrift, Revel. 1. 5, 6. Him that loved us, &cc. and
made us Kings, and Pr lefts to God his Father.
The Love of Chrift Crowns us Kings : Kings to God, not Imaginary, but
True
■C'57]
True Kings • not Puppet-Kings in the Play of this Life, but Real Kings 5 not
Kings to fiadowsfov the Dream of Time,but Kings/or Eternity, to God\ Kings,
Of God and Chrift,whofe Kingdom is not in this world, but in heavenly places,'
and in the Power of an Endlefs Life.
6. A Conquering Sweetnefs. This is the laft. Of this St. John teftifies con-
cerning Ch rift ; Job. 1 3. 1. Having loved hisown,he loved them to the end. The
Love of Chrift hath a conquering and triumphant Sweetnefs indeed ■ for it
bring all things>Sin,Mi(ery,Flefb,Time, the World,Death, to an end,btit hath
itfelfnoend. t
Fear not left thy corruptions or evil mould outwear thy Saviour's Love*
No; It is made of a durable and everlafting Sweetnefs, which will outlaft all
things befides it felf, or fubdue them to itfeif
Here you may change the Riddle, and hng-Out of fweetnefs comes ftrength,
and out of the heavenly meat of our Spirits comes forth the Eater, that devours
all other things, and makes them its meat.
Epb.%. 1 9. St. Paul faith ok the Love of Chrift,that it pajfeth knowledge, This
h a Conquering Sweetnefs,which conquers all our faculties, our larked: even our
Underftanding itfeif.
The Underftanding is the Gate of the Soul ; according to the caOacity of this
fb is the capacity of the Wll and Affetticns of the whole Soul of Man.
The Love or Gkrift is too flrong, too great for them all.
All the Powers of Man are here overcome : They cannot take it in. Let
them then caft themfelves into this depth of Sweetnefs, and fay Becaufe we
cannot take thee . into us, do then take us into thee.
1. Spring \ Beauty. This is the fecond ground of joy in the Per Con of God
His Beauty .
David (peaks of this, V fa. 17.4*. One thrg have I de fired of the Lord, that will
I fek after, that I may dwell in the Howe of the Lord all the dates of ?ny life to
behold the Be city of the Lord, and to enquire in his Temple.
Three things are remarkable in thele words concerning the Beauty of the Di^
vine Nature.
1. David was a Kinr, a King in the Eaft, where the Pomp and Glory of
Courts excelled that of thefe H'eftern parts or. the world, as much as Courts here
ourfh'ne the Counrrey. Yet David could have for ever hit his Gout t for the
Temple, and the Glories of that, for a light of thofe Beauties which are in the
face of God.
1. David was a Husband. ;m<\ a Father \ he was i'weet enough in both Rela-
tions, an AffeB'wnate Husband, a Tender Father: Yet D^vid could have been
content never to haVe feen Wife or Children more, fo he might have feen con-
tinually the Beauty of God.
3. The Soul of man hath a Seminal hfinite?iefs, by which her defires grow
endlefly. She therefore is delighted molt with thofe things, which lea ft bound
her,which (till draw forth frefh defires by opening freih delights. The
A
1^8]
The Spirit of Man loves that beft, which makes the utmoft Satisfaction an
Engagement upon a farther purfuit.
Such is the Beauty or God. David prays , that he may be in the Temple
to behold it,and to be fearching /?/#.The Lovelinefs of the God-Head actuates
that Semtnal Infjutentfs in the Soul, giving her the fweeteft reft by fufiering
her never to reft iromfrejh Enquiries in her fullefi Dijcoveries.
There are Two thing* in the Beauty of God, which will make thee glad at
all times, if thou turn thine Eye towards them.
i. The Beauty of God drowns all other Beauties, Luk. jf. 39. Our Saviour
tells us : No man having drunk old Wine firaightway defiretb new, for he faith
the old is better. If thou once drink the old Wine of Eternal Beauties in the
face of Jelus Chrift, thou canft not mi fs or defire the new Wine of any Crea-
ture* Lovelinefs, while the relifh oPthat Beauty is upon thy Spirit: For thou
wilt fay y The Lovelinefs of my Saviour is far lovelier, and all other Loveli-
nefs is not lovely, compared with this, which fo much excels it.
i. The Beauty of God draws all other Beauties into itfelf.
JLlihu faith, Job 34. 14, if. Ifhefet his heart upon man^ if he gather unto
himfelf his Spirit, and his Breath : All Flefofhall perijh together, and manjhall
turn again to duft.
All Creatures are moulded out of Darknefs as out of Duft. The Beauty of
each Creature is a Spirit or Blafi from God fhining upon this darknefs, which
makes the different Flefh of all kinds.
As the Sun-beams put out the fire, by drawing up the finer fiery parts into
themfelves; So God fetshis face on man, drav/s in the Spirit of Lovelinefs to
that face of Lovelinefs in himfelf. Then the flefhly form fades, and the Duft
remains alone.
Keep thine Eye upon this Lovelinefs in the Perfbn of thy Saviour. So thou
(halt never mourn for the lofsofany lovely thing, which was, as the Light of
thine Eyes to thee : For thou fhalt meet with every lovely thing, with every
relifh of Beauty in this Beauty, as a man meets with the tafte of the Sugar in
the Wine into which it was melted, and diflolv'd.
3. Spring: Bower. No man can ever want Matter of Rejoycing in any
Cafe, that underftands and coniiders the Power of God.
Our Saviour (aid to the Sadduces, that denied the Refurre61:ion : Te err not
knowing the Scriptures and the Power of God. If you err and exceed in Grief
at any time, it is, becaufe ye know not the Power of God : For if ye did
ye would fee there the Refurrebtion, and Immortality of all your Defires, Hopes,
and Joys.
When our Saviour was entring into the blackcft Cloud of fufferings, that
ever came upon any Creature ; He comforted himfelf in the Power of God.
Mark 14. 36. Abba Father, all things are poffible to thee.
With this he comforts his Dijciphs in that great matter of their Salvation :
Mat,
Matth. 19. x6. With men this is Imfojfible , but with God all things an
Pojfible.
The Fewer of God can do 7£re e Things.
1. /if can change One contrary into Another, and make them to Embrace
each other.
%. It can call back time that is faft.
g. It can give a Being to Things, that have been, and have ceased to be any
more.
1 . The Power of God can change One contrary into Another, and make them
both to Embrace each other. Pfal. 139. 11, ix. If I fay y the Darknefs jhall
cover me, even the Night foall be light about me. When thy Soul faith, the
Darknefs of this Affliction will over- whelm me, and quite (wallow me up :
then can the Power of God make that Night of Affliction to be a Light of
Comfort, and Joy round about thee.
Yea, the Darknefs hideth not fom thee, faith David to God, but the Night
jhineth as the Day. No Darknefs, no Mid-night of Sorrow can hide, or lock up
itfelf, or a Soul from the Power and Glory of God. Thefe will dwell together
with the deeped darknefs, and the blackeft night. Thefe can make themfelves
One with them, and (b make them to Jhme equal with the cheerfulleft day of
Profperity.
The Power of God can pierce into the thickeft Cloud of Grief. It can bring
in thither all the Love, Excellency ,Delight of the God-Head. It can make the
Darknefs of Grief a bright Light to difcover all thefe, and lay them open to
the view of your Spirits.
David gotth. on : The Darknefs and the Light are both alike to thee. O Won-
derful Union ofc Contraries ! O Unfearchable Power! O Powerful Matter of uni-
verfal Joy !
God is the onely Truth, and the Meafure of Truth, Darknefs, and Light
arc both alike to him, who is the fir (t, and laft.
As Light holds forth Darknefs, and makes Manifefl all Excellencies in itfelf:
So Darknefs holds forth Light, and is a manifeftation of all Glories, an Image
of all Images of Beauty and Pleafiire before God.
Lighth'Ath. its own proper Appearance, and is feen by God in its own di-
ftincT: Shape,asit is in itfelf. Yet in the feeing of it all Things are feen. So doth
Darknefs appear before God in its darkeft and righted: Form ; and all Lights
of Comforts, Holinefs, Truth appear together with it in the fame Appearance.
BlefTed are they that abide in God, or are like to God : For no Darknefs
hideth any Joy from them, not the Darknefs of Death itfelf. The Grave fhines
to them, as Heaven, and (hews the fame Spirit, Life, and Glory to their eyes.
This is the work of the Power of God, which makes Light from above ,
and darknefs from below to meet, and kifs; and like the Man, and the Wo-
man to bear One Image, to become One Light.
Jefm
[i6c]
Jefus Chrift Mark 1 4. J 5. prayed to his Father, Tl)at if it were pojjible that
Lour might rajs from him. At the 36th verjehe tells his Father, that All things
were pofftble to htm. Then it was foffith to the Father, that That hour
fhouid pais away troin h:m. And fo his Prayer was absolutely for ir.
Other Scripture s tell us, that God alwaies heard his Son, and denyed him no.
thing; and that he was beard in that which he feared.
Then it follows, that That Dreadftil Hour did pafi away From Jefus Ch%ift3
though it did not pajs -i\v?.v. Th's was the Comfort ot Chrift, that Power of
God,which could reconcile two, which were contradictions \ that f£« fad Hour
foculd pafs away, in not vsljivg away.
1. Secondly, The Tower of God can call back Time that is paft, and make it t »
be prejent again. Heb.13.8. You read of Jefus, thejame yefterday, to day and
for ever. The Lord Jefus is the FulneQ, the Image, and the fh'ning out of the
God-Head.
They arc the Puttings fortb&nd Difcoveries of Jefiis Chrift, which make all
Times, Ages and States. Jefus Chrift hath to day the fame Powers and Ap-
pearances in hkoielf, which being fent forth made yeftirday. They are only
drawn in. If then he pleale to day,W put forth thejame Appearances to thee,
or pull thee into them ; he can make yefterday prefent to day.
When he (hall open himfelf fully to thee from the Beginning to the End ;
then he will make the Sun to (land ftill over thy head ; he will make all Times
paft to ft and forth, as at the firft, and to ft and ftill before thee eternally. For
he is the fame yefterday, to day, and for ever.
Rev. 20. 1 x. We read, that at the ReftirrecTon, the Books were opened.
Timeh as xBook, which Life opens, and Death (nuts. Daies and years palling,
are as the turning over of the Leaves of this Book. Whatever God doth, he
doth it for ever , faith Solomon in Ecclefaftes Whatever is written in this
Book, is never to be blotted out, but remains there to be reid to eternity. If
any Leaf, or Line were pleafant to thee, and thou mourneft, becaufeit is turn'd
over, and paft ; God can at his pleafure turn that leaf or line back to thee a^a'n.
3 . The Power of God cm make things which have been,and which have ceafed
to be, to be a^am. It is a fweet, fpiiitual, and deep difcourfe that, which is be-
tween the Lord and Martha, concerning Lazjtrus ; Joh.i 1.13. Jefus faith unto
her, Thy Brother [hall rift again. V. 24. Martha faith unto him ; I knew that
he fball rife Again in the ReJurreBion at the I aft day. V, 15. Jejus laid unto her.
I am the ReJurreBion, and the Life.
Jefus Chrift is the Bjnver, the Treafury of God, from which nil things are
brought forth, in which they are laid up again, and ever to be found.
The Perfcn of Chrift is the Life find the RefurretJion ; while things are, they
are in him, as in their Root When they are no more in themfelves,xhev are ftiil
in him, as in a Repojitory. They return into himfis the beauty ot dying Flowers
into their Root^to come forth again at Spring, in a better manner.
The
^ -
[161]
The Per/on of the Lord jeius is the Life. This world is but as the fLadowy
Image in theGlafs, or Water; All things have their trueft, and Handing Life
in him.
The Lord Jefiis is the Refurrect ion. For when he difcovers himfelf to ibyhcn
we fee all things again in a full, high, immortal manner.
Haft thou loft any comfort by Death, or any other change in this world j
do but look with a Spiritual Eje upon the Spiritual Perfon of thy Dear Saviour,
there thou fhalc fee thy comforts ftill living. For he is the Life. Nay,thou (halt
fee them living immort ally 9ncver to dye more. For he is the Refurretlion.
Thou fhalc fee them, and enjoy them (ubft ant i 'ally , fatisfadtorily, without
fear of lofing them. For that which thou feeft in him is not a Shadowy Ima-.
but the Life it felf.
4. Springs Wtfdom. The Wifdom of God rightly underftood is a Fountain
of Peace and Pleafures, which will flow perpetually into the heart or man.
Two Scriptures teftifie of this Wifdom.
1 Scripture, Eph. 1. 1 1. This Scripture fpeaketh of God, who worketh all
things after the counfel of his own wilL
Thefe words hold forth four things :
1. A Workman. 1. The Latitude of his Workings. 3. The Pattern. 4. The
Original of that Pattern.
1. The Workman. This is God, who worketh. The chief Agent, the Ma-
fter-wheel'm all Motions is the God-Head. Learned Men fay, that if the Hea-
vens mould ftand ftiil,all Things here below would be immediately at a (land,
as in the ^Egyptian Darknefs. It is moft true of the Trinity, which moves, and
makes, and works all things by the Movmgs of that Life, which it hath in it-
felf.
If the Trinity fhould ftopin thecourfe of its mutual Communion, and En-
joyments : This ftop would be a Spoke fet in the Wheel of the Creation j no-
thing could ftir any more.
2. The Latitude of his Workings, <jod worketh all Things.
God worketh all Things Cclleciively in the General and whole Sum.
God worketh all things Difiributivelyjm Particulars. The Earth is the Lords
Work, and the Fulnefs thereof Pfal. 24. 1. There is no timemor any minute,
or moment of Time, which is not fafhioned,and carried on by God. My times
are in thine Hand: Saith the Pfalmifi, Pfal. 31. 15-. There is no Aftair nor the
the lead Circumftance of any Aftair,be it good, or evil, which is not the Work,
and the gift of God. Shall we receive Good, and not Evil from the Hand of
God; faith fob j fob 2. 10.
God rides upon the Circuit of the Heavens^ Pfal. 68. 4. So he is the Upi*
vcrfal Caufe of Things.
God alfo fills All tn All, Ephef. 1 . 2 3. So He defcends into the Lowefl Re-
laticns, the narrowed: Compals, and becomes every where the moft Particular
Cauje of every Thins;. Y God
, _ [ tfe]
God faith of the Tree in the Trophet for the Clufcrs fake : Spare it, there is
a Blejjing in n. So may ft thou fay of any Thing,whatever it be,great orfmalJ,
for which thou mourneft, or fretteft : Spare thy fdf : There is a Bhjfing,for
there is a God in tins Thing.
God is not only a Concurrent caufe, working his Part, and leaving to other
Caufes their Parts apart. But he is a Comprehen/he Caufe, uniting all in himfelf
and fpreading himfelf thorowall, i Conn. 8. 6. There is One God who wor-
keth all in all.
Wherever there is any Agent that works : God works all in that Agent.
Wherever there is any Form of working : God works all in that Form.
Wherever there is any Subjtfl to be wrought upon, or to receive the work :
God works all in that Subjtcl.
Wherever there is any Effecl to be wrought : God works all in that Effecl.
Not an Angel, or Bird flies, or fails: not a Thought, a Hair, a Dull: moves;
but as he moves in it, and moves it.
3. The Pattern of thefe Workings. God worketh all Things according
to Ccunfel. Counfel, and Wifdom arc both the fame Thing.
This is the Glory of God, and the Happinefs of the Creature,that nothing
comes to paf5,which is not the Work of God ; and nothing is wrought by God,
which is not a Work of Wifdom. Philofophers, and the Scriptures agree in
letting forth the excellent Nature o&Wifdcm by a Two- fold Defer mien of it.
1 . Defcription. Wifdcm is Knowledge with a Head. Knowledge is the
Image of Things. The Golden Head of this Image is the Heavenly Image of
God in the Perfonof our Lord Jefus.
Colof. 2. 18. 19. St. Paul calls the Study of the Nature of Angels, not
Wifdom, but Folly, and Vanity ; a vain Puffing up of the Flefhly Mind,why ?
Is not this a High, and Excellent Knowledge? Yes. But now it was vanity,
not Wifdom j a vain Swelling, not a Substantial Fulnefs, and Greatncfs of Spi-
rit in thole, of whom the Apoftle fpeaks , Becaufethey held not the Head.
God then, who works all things in Counfel, and true Wifdom, holds the
Head in all His Workings : that h, whatever he brings forth , He brings
it forth in the Divine Appearance of his Son ; he brings jiforth the Divine
Appearance of his Son upon it, as the Head.
' Wifdom faith of God, and herfelf, Prov. 1.17,19, 30. When he prepared the
Heavens, I was there, when He appointed the Foundations of the Earth : Then I
was by Him, as his Delight.
This may be as truly fpoken of every Paflage of thy Life, of the leaft Ac-
cident, that concerns thy Perfon. For the fame God in the lame Wifdom hath
wrought thefe^that prepared the Heavens,and laid the Foundation of the Earth.
Thou mayft with as great Arlurance hear ( in everyThing of Grief or Joy,
which thou meeteft with in Fle(h,or Spirit ) the GloriousPeribn of thy Beloved
Saviour fpeaking to thee after this manner : God hath prepared this fur thee, and
I am
r
I am here- This hath the Father appointed for thee • and now ami with thee, to
bethj Delight, brought up, and growing up befor't thee, together with this, and
every other Appearance.
You look upon things vainly, with a Flefldy mind, after a heedlefs manner ,
if you fee not the Brightnefs, and Delight of the God-Head in the Perfbn or
Chrift, as »a Crown of Rejoycing upon every Providence. You deface the
work of God, you iook not upon it, as he hath wrought it, Holding the Head
if you fee not the Face of Chrift in every Act, or Accident, as in a Glafs.
God in thisSenfe hath made Chrift his Only Begotten Son ; in that he brings
forth nothing but Dfcoveries of Jeius Chrift. For he is the Head of all Things;
and this is the JVifdom of God, the Holding of this Head in all.
This is the Firjt Description of Wifdom.
2. Defcription : Wijdom is the Fnlnefs of Things, Jefus Chrift is the Wif-
dem of God, and the Fulnefs of all Things, Colof. 1 . 19.
Wtfdom is that Contrivance, that Harmony of Things, that cafts the whole
Vulnefs of Things into each Thing. As Members in the Body, amongft
whom the Joy of all pertains to every one ; and the Grief or. each One to
all : So are all the Parts of that work, which is wrought in JVifdom. Wtfdom
is a Spirit, that conveys the Life, Power, and Senfe of all into each Particular j
that all may rejoyce, and mourn together every where.
As in a good Picture, all the Proportions of the whole Face meet, and con-
center as it were, in each Line, Point, or Touch ; giving you from thence a
Caft of the Beauty of the whole : So hath God prepared, and appointed all
his Works in JVifdom, like an Excellent Picture ; that the Fulnefs of the Whole,
and the Beauty of all Tarts may {hew forth them Pelves from every Part.
Is there any thing fo dark, fo low, as that the JVifdom of God reacheth not
to it, and (bines not in it ? If the Wifdom of God be there, then is there the
Center, the Concurrency* the Union of all Things, or all Glory.
If the Wifdom of God fhine there, then is there a Spiritual Light opening
all Divine Beauties, making that Thing, the Gate of the Creation, of Para-
dife, Heaven, and the Divine Nature. This is that Traffiq-ue of JVifdom, which
makes the Merchandife of it, better than that or Silver, Gold, or Pearl.
4. The Original of that Pattern. God works all thing* according to the
Cottnfd of his will.The Will of God is the Principle, and Original of his JVifdom.
The JViiloi God is the higheft Rule, Reft, and Rejoycing of all manner of
Goodnefs.
The Phanix is (aid to fpring out of a Neft of all manner of Spices laid to-
gether, and fired by the Sun, the Will of God is fiich a Flaming Neft of all
Beauties, and Sweetnefles at their Height. Out of this will the Wijdom of God
iprings forth into every Act of Providence, being Beautiful,and Precious in it.
The Will of God is the higheft Reafon of all things. What if God witling
to [hew the Riches of his Grace ? What if God willing to {hew the Power of his
Wrath} Y 2 The
l>64J
The Will in a Spirit is a* the Se^t to a River. All ics workings flow oar of
it, and into it. It is its Spring, an J Fulnejs.
Shail not r<6/ #'*// reft, and rejoyce in that, which is the Will of God ; that
is the Highefi Reason ; the fulleft Reft, and Blefiednefsof the Divine Nature ?
The Will of God,out of which God himfelf drinks all his DelightSjin which
he bathes himfelf : this Willis the Eternal Pcuntain.
The Wifdomo{ God is a Large,and Broad River poured forth from thisFoun-
tain. Every Creature^ch Pajfage of things in the Creature,is the Ji'ater o't \\i\%
River. Shall it not he Sweet to thee? Canft thou not drink of this Water of
the River of God, fent forth from his own Fountain wirh Delight ?
i. Scripture; Deut. 32. 4. Mofesi'mgsok God: He is the Rock: His work
is perfect : All his ways are Judgment.
The Work of God is Perfeli in the whole. For all the ways of God in bis
work in Particular, are in Judgment, that is, in exatl Wfdom.
This place affords usThree comfortable Observations concerning the ways,
and works of God.
1. Obfervation : Nothing comes to pafs, but that which is befi.
2. Observation : Not h nig falls out but in the befi Time.
3. Nothing is brought about, but in the befi manner.
The former place of Scripture taught us, that all things are the Work of
God. This teachethus, that his work is Perfecl,and all the ways of it Exact,
according to the beft Judgment of things,and the righteft rules of Wifdom,
which are the Weights in the Ballance of our Judgment.
I. Objervation : Nothing comes to pafs, but that, which is befi. David faith :
It was good for me, that I was afflicted : Pfal. 119. 7 t .
Goodnefs is made up of all Perfections. Evil, by any one Defect. Affri&ion
had not been good for David,\£ it had not beeni?r/?.lf it had kept out any thing,
that might have been better for him, it had been an Evil to him.
Rom. 8. All things work together for the good of thofe that love God. Where
ail things work together for good, there all things are like Stones in an Arch,m
which every Stone isabfblutely neceftary. If you pull any one out of its place,
the whole Arch falls. Where many things fall into Conspiracy, or Harmony for
good, there the Stops, and Shakes make the Mufick, as well, as the Stroaks, and
Sounds -, there every thing is Befi. For the Alteration of any thing alters the
Harmony. If all things work together for good,than each Particular thing with
all the Circumfiancesj and Defelh of it.
2. Obfervation: Not Ling falls cut, but in the befi time. Ecclef. 3. 11. We
learn, that God hath made every thing Beautiful in its Sea/cn. Every thing is
brought forth by God in the Seafon of its beauty, lb that you may fay ; This
Time, and this Thing were fitted one for another from Eternuy.
The Jews fay ; that Souls were match' c, and pair'd in Heaven: and that
Marriages prove happy on Earth, when they were firft made in Heaven • when
a Soul
[ i6f]
a Soul meets with its firft Mate. God hath from Eternity match't every Thing
to Its Time. And every Thing meets fully with the fame Time- on Earth. So it
proves a Lovely, and Glorious Marriage.
Tfal. I. J. A good man is compared to a Tmv that brings forth his Fruit
in its Seafcn. The good God doth fb, much more. He brings forth all the Fruits
of his Providence, whether they be Bitter, or Sweet, in their proper Seafbn :
in that Seafbn, in which they have a true, and full Beauty.
Good and Evil never befal us, but in their own Seafon, when they are Na-
tural, kindly, and Beautiful. If a gocd fhould happen to thee in the Time of
an Evil, or an Evil in the Time of a Good , it were like the Stars feen at Noon
and the Sun at midnight ; which would be a matter of Terrour, and aftonifh-
ment to Mankind ; arguing Diforder in Nature, and prefaging Conftifions to
the world.
3 . Obfervation : Nothing is brought about, but in the be ft manner. The
Jews witnefled of Chrift,that he had done all things wdl\ not only good for the
Matter, but alio well for the Manner.
There are Three Things, which commend a 'Diamond. 1. The Goodnefs
of the Stone, 2. The well-letting. 3. T7:e well-cutting of it. Every Tro-
videncedi God towards thee is fuch a Diamond. Jt is Beft in itfelf. Ic is well"
fet,'m the beft Seafon, and State of Things. It is well-cut, all the Circumftan-
ces are ordered, and polifh't with the beftskill,like Points of the Diamond, to
fparkle forth moil Sweetnefs, and Beauty.
All His ways are Judgment. Every way of God, in each Circumftance of
every work is fcan'd, and judg'd, and fb difpoied in the molt Judicious man-
ner. Not a Mote, or a Hair in any bufmefs falls cafually,ov lies neglecfed, but
is weighed in Judgment, and ordered with the higherf skill, and care. Never
then repine more or fay ; if it had not been Tms, or Then, or Thus, I could
have born it. For now thoufinncft againft the Wifdom of God, which hath
ordered, and appointed all thefe Three, This, Then, and Thus : So that This
was Beft ; Then it was molt. Beautiful ; and Thus it was the greateft Bleffing.
I will conclude this Particular, with that of Solomon in the Pr overbs, Pro v.
3. 17. All the ways of 'wifdom are Peace, and all her Paths are Pleafantnefs
This is true Two ways.
Fir ft, all the goings forth of Wifdom in thy Spirit are Peaceful,and Plea-
fant. If Wifdom enlighten thy way,and lead thee forth into all things by the
Beams of her Difcoverie>,as the Path of thy Spirit : then all the Out-goings
of thy foul into Things, and all the Appearances of Things to thy Soul, will
be like a Sweet Tune, or Pleafant Dance.
Secondly, all the goings forth of God in his Wifdom are Paths of Peace,and
Pleafantnefs. No providences would be a Labyrinth or Wildernefs to a man,
to bring him to a lots; if he travelled thorow them with that Thread oi Light,
with which God went forth into them. Do but go by the Fcot-fte?s of God,
and
I.i66]
and track his IVifdcm in the world ; and you (hall walk continually in a Smooth
and quiet Path, in a Path of Reft,and Joy eventhorow the Darkeft Thickets
I have fpoken of the Fourth Spring of Joy in God, His Wifdom. Now let
us pals to the next.
5. Spring: The Glory cf God. Pfal. 8. 1. David breaks forth into Ad-
miration , O Lcrd, cur Lord, how excellent is thy Name in all the Earth ! Tito
hafi fct thy Glory above the Heavens.
Divines diftinguifh the Glory of God into Eftential,and Manifeftative. The
EJJcntial Glory of God is that which Ihines Eternally in the Perlon, and Na-
ture of God. This Beauty is the God-Head' / Self in the Image, which is J' el us
Chrift. But I am not now to (peak of this. For I fpake of this Glory before
in the Second Spring, the Beauty ok God.
The Alan if eft at iv e Glory ol God is that, which he holds forth to us in the
Creature. David fpeaks of the EJJtntial Glory or. God, when he faith,that God
hath fet his Glory above the Heavens. No creature can bring; forth, or bear
the Eflcntial Glory of God. It is above the hightft, the molt heavenly crea-
ture, in relpecl: to its Excellency, or Capacity. David fpeaks of the Mani-
fest at ive Glory of God in thole words ; How excellent is thy Name in all the
Earth ! The Name is the Image of God, the Appearance or Manifeftation of
his Glory. This Name of God is in All the Earth, in the loweft part, or (fate of
the creature, and every thing of it. The Name of God is Excellent, to Admi-
ration, in all the Earth. What a Foundation is this to build Joy upon in eve-
ry condition ¥ Thou canft not be fo low in the Earth, but thou may eft read
the Name of God, and fee his Glory in thy loweft ftate.
Look then upon thy greateft Lois, or Croft, and fay, My God, how excellent
is thy Name in This alfo ? The Death of my friend, mine own grief fo all be pre-
cious in mine eyes, becaufe they are the manijeftations of thy Glory. I will callno~
thing dark, bitter, or bafe, in which thou writeft thy Name, and haft thy Beauty
jhining forth with an excellency.
I have-now finifhed my Anfwer to the fecond Miftvahe, which contains Di-
retlions,how to look upon the fingle Perfon of God, and Chrift • what to look
upon in That Perlon, which will fill us with Joy in every condition. Now I am
arrived at the Third Miftake, which hinders the Soul from attaining to a ftate
of Spiritual Joy.
g Miftake: That Spiritual Grief "and Joy are inconfiftent, and cannot ftand
top-ether. You mail perceive this, as a Principle laid down in the hearts of
many Chriftians by the Reply which they will make, when they are preiTed to
Joy as a. Grace, and to continual Delight, as a Duty. Woe is me, faith one,
how can I have any Joy, who have Co many corruptions,and fins to mourn for
continually ? Alas ! faith another, fhould I rejoyce, or take any delight, who
am ftill called to mourning and heavinefs by private Afflictions, or publick
Calamities? I anfwer all thefc, that 1 hey err, not underftunding aright the
Scriptures,,
Scriptures, and the Power of the Spirit of God in the Soul. They erre in flip-
pofing that Joy and Grief in the Spirit do hinder, and not help forward one
another. I will endeavour the Removal of this Mifiake by Two Gemral Rules ,
and then by Particular Application of thefe Rules.
The Two General Rules are thefe :
1 Rule : Take heed offepardt'wg thofe things which God hath joyned,
i. Rule : Take not any mourning to be holy, which hath not a holy mirth
mingled with it.
I Rule : Take heed of Jeparating thofe things which God hath joyned. Solomon
Cijth, That God hath fet One thing over againfi another. We may read it; God
hath fet One thing By another, or For another. Gud often fets feveral things
One By another , to compleat each other \ and we fet them One Againfi anothtry
to fight } and deilroy.
God is One, Gal. 3.10. But the name of the Devil is Legion : For he is many.
God by Beholding ail things in One Light : by PoJJejfmg all things in One
Life ; by Enjoying all things in One Love, is One, and BlefTed for ever.
The Devil by Dividing becomes a Defiroyer, the Principle, and Seat of De-
ftruclion.
Jelus Chrill is the Mediator : He makes things diftant to meet in him : He
gathers up all things into One, Ephefi 1. 10.
Jefus Chri(t by Reconciling divers Appearances of God, divers Adminifira-
tions in Man, makes his Church to be of many Members One Body ; and of all
things makes One Beauty.
We by fetting One Appear an ce^or State of the fame thing. One Adminifira'
tion or Gift to fight with another, make the Church a Babel, and the Common-
wealth a Field of Blood.
The Spiritism Band of Unity \ Eph, 4.. 3. Unity is in the Spirit ; Divifcn is in
the Flefl). The Spirit by binding up var.'ous Operaticns of the fame Grace,
various Illumination s of the fame Truth, in One Band of Unity, makes us Spi-
ritual in Judging, and Living. We firft breaking off the Parcels of Truth,and
Properties of Grace, then oppofe them. So we become carnal, apt to mifcar-
riagesin our felves, and contentions with Others. Take heed then of feparating
thofe things which God hath joyned. He is a growing Saint, a God-like man
among men,who hath a Spirit Reconciling and Uniting Pcrfons, Things, Du-
ties, Graces, Factions, Affections, Parties, Properties.
This is the Firfi Rule.
1 Rule : Take not any mourning to be holy or fpiritual7 which hath not a holy
mirth mingled with it.
Be angry, and fin not, faith the Ape file. Let not the Sun go down upon your
wrath, Eph. 4. t6.
So faith the fpiritual man ; I will mourn, and not fin. The Sun [hall not go
dewn upon my Griefs. The Sun of a Siint,the Sun of the Soul is Jefets Chrifi^
who
who ham the Light of Life. The Chining of his Face upon the Soul, makes
it cheerful ; fills it with beams of Joy j glads it more than ftore of Corn and
Wine can glad any carnal heart. Spiritual Joy is the Sun-frine of Chrifpj
[ace in the (bul. Tide Bridegroom frail be taken from them j and then they frail
fa fly and mourn m thofe dates : faith Chrifi of his Ditciples, Luk. 5. 3 5".
jefits Chrifi is the Bridegroom of the Soul, as the Sun is of the Earth. His
Prefence and Appearance in the Soul is the Joy of it. Every thing is finful in
us, which caftsdown the Light of our Saviour's countenance in our Spirits. 'Tis
Sin to grieve the Spirit of Ghrift, that is, to ftraiten it and hinder it from re-
joycing, and putting forth its Joys in us.
If the Paflion of Grief or Anger gather to a Thick Cloud,(b as to Darken
the bright Face of the Lord Jefus in us, it becomes a Corruption, and Tranf-
greflion. We are commanded to Re Joyce evermore, 1 Thef ^. 16. Rejoyce
in the Lord always, Vhil. 4. 4. CXir Spirits are to be playing, and fporting
themfelves unceflantly in the Light or our Saviours Prefence. It is from the
Devil, and theFlefh, whatever interrupts this Joy, thefe Sportings.
The Rain-bow was the Covenant of God in the Cloud, that the Waters
frouldno more cover the Earth : Genef 9. 6, 15:.
The Ram-bow is ever fet in a Black, Watery Cloud. But it is begotten by
the Reflection of the Sun-beams upon that Cloud, mixing their chearrul Beau-
ties, with its Melancholy Blacknels.
Grief is then alone a Grace in thy (bul , when the Sun fhines upon the wa-
tery Cloud. When the Glory of Chrift mingles its fweet Beams with thy Grief,
and makes a Spiritual Rain-bow in thy Soul. Theji is there the Covenant of
God in the Cloud of thy Grief
This Over-fpreading of a Spiritual chearfulnefs upon thy Sorrows is a Sign
from Heaven, that the waters of Sin, Defpair, and Wrath (hall never quite
cover the Image of God in thee.
I now come to the V articular Applications of thefe General Rules.
I will do this under Two Heads :
1. Spiritual Mourning. 1. The mixture of Mirth with it.
1. Head : Spiritual Mourning. I will here fet before you the Nature of a
Holy Grief 'in thefe Four Particulars.
1. The Matter. 3. The Meafure.
. 2. The Manner. 4. The My fiery.
1. The Matter cf Spiritual Mourning is Evil in all the Kinds and Degrees
of it.
Ecclef. 3. 3,4. Solomon couples Two Verfes fitly together : A Time to Kill
and a Time to Heal : a Time to break down, and a Time to build up. A Time to
Weep, and a Time to Laugh, a Time to Mourn, and a Time to Dance.
Thefe Times anfwer one another. The Killing Time is the Weeping Time :
the Healing Time is the Laughing Time, The Time of Breaking is theT'me
for
[ i69]
for Mourning, and the time of Building is the time for Dancing. Man is
Gods Cymbal, or Harp. Our Arle<£Hons, and Paflions are the Strings upon it.
It makes good Mufick, when it keeps Time with the Adminiftration of God,
When the Lord brings forth Gosd Things for us, then he toucheth our Sweet
Affections, and awakens them. When he brings any Evil upon us, then he
ftrikes upon ovx fiarp, and fad Paflions, to make them found.
There are Two Sorts of Evil : The Evil of Sin, and of Mifery. Mcfes ex-
prefleth both thefe Evils by a Contrariety, Levit. 16. 23. -2,4. If ye will -walk
contrary unto me : I alfo will walk contrary unto you. The Evil of Sin is the
Contrariety or Man to God: The Evil of Mifery is the Contrariety of God to
Man. Sin is the Running cut of Things from the Glory of God : the brea-
king of the Harmcny of Divine Love,Beauty, and Wifdom by a Difcord. Sor-
row is the Return of Things into this Glory : the bringing of the Difcord into
a Harmony again. Both thefe Evils are the Matter of Spiritual Mourning.
1. The Evil of Sin. We are to grieve for the Evil of Sin in our {elves, and
in others.
1. We are to grieve for Sin in our [elves, Pia. 5" 1. 3. David cryes to God, I
acknowledge my tranjgrtfllcn 1 my finis before me. When Sin appears in its right
fhape to us, it brings forth [orrow,zs its Image in our fouls, as naturally, as the
face of God begets a face of Joy in our hearts. Mourning is as the Mouth by
which we confefs our corruptions. It is the Image and Form, in which the
fenfe of guilt holds forth it (elfin the Spirit. He that grieves, and glories not
in the Glory of God, calls Good Evil, and Light Darknefs. He that is merry,
and mourns not under guilt, he calls Evil Good, and Darknefs Light. Both lye
under a Curfe ; one for turning the Glory of God into a Lye ; the other for
Boafting himfelf in a Lie againft the Truth. Not to feel a Sorrow for Sin, is to
deny the Nature of it, to deflroy the Perfbnof Chnh:,to make void hisCrofs,
to confound, and diffolve the Myftery of God.
2. We are to grieve for Sin mothers, Pfal. 119. 53. David complains,
Horrour hath taken hold of me, becaufe of the Wicked, that forfake thy Law.
When the Sun, the Light of the World, laboureth under anEclipfe by the
Moon, the Sight of it naturally itrikes a kind of Horrour upon the Spirits of
Men. For it portends Biood, and Rume in one Kind or another. In each Sin
there is a more Dreadful Eclipfe. The Image of God, which is the True Life,
and Light of all Creatures, laboureth, and groinerh being oppretr. under, and
dirkned by the Image and will of Man.He that undcrftands this Sight,(ees in it
a certain Prefage of Wrath./and Defolation,which fills him with Aiioniilimenr.
Ephef. 4. 30. Grieve not, faith St. Paul, the Holy Spirit of Chrifi. Sin
grieves the Spirit of Chrift. As Jefus Chriir. Symp:ithizeth,and Suffereth with
us, having a fellow-feeling of oar Infirmities by a Union of Spirits. So a good
man hath a Sympathy, and fellow-feeling with his Saviour, when he fees his
Spirit grieved by the Sins of other men. Thus we are to Moupft for the Fi*7?
E viL the Evil of Sin. 2* i» The
2. The Evil of Suffering. We arc to mourn for our own Sufferings 9znd the
Sufferings of others.
1. V/e a^e to mourn for our own Sufferings ,EC 2 2. 12. In that Jay did tie
Lord God of Hofls call to weeping, and to maiming. What Day was this ? It
was a Day of Calamity, when Death was before their Eyes. So you may fee at
the I 5 th verfe : They laid : Let us eat, and drink, for to morrow we fhall die.
The Providence?, and Appearances of God are his Language, in which he
fpeaks to us. God requires of us, that we lhould have an Ear to hear, and a
Tongue to an (wer him in his own Language. It is (aid in one place, that the
Heaven (Iwuld bear the Earth. Is it not much more fit then, that the Earth
(hould hear the Heavens ? The Heavens are the Image of God, the Heart of
Man is the Earth. ShaliGod fpeak to us in Wrath, and Ruine , and fhall
not we hear, andanfiver him with Fear and Trembling? Shall God (peak to
us in Thunder, Storms and Blood , And mail not v/e hear, and anfv/er him
with Tears, and Broken Hearts ?
2. We are to mourn for the Sufferings of Others, 2 Conn. II. 2,, 9. IVho,
faith St. Vaul, is feck, and I am n.t afflicted? who is offended, and I burn not}
Every good Man is like his God, and Father. AU Things are his, becaufe
he is the Spoufe of Chriff, the Child and Heir of God, one Spirit with Chrift,
and God. So he differs in all. As St. Paul laid ; I make up the Sufferings cf
Chrift in my Flefi : So faith he j All Things that Suffer, add to my Sinews, and
make up my Sufferings in their Fleflx
A goodMan is OneSpirit withCh rift. Thus he is likeChrift,a Spirit of llnlver-
al Sweetneis, which longs, and labours to bring forth itfelf in Peace, and Piea-
fures every where. When it meets with a Soul (hut up in Griefs,it is ftraitned
and afflicted there, and burns like a Fire, to be at liberty in that Heart. This
Spirit fuflers wkh each Heart, till it can make every Heart to rejoyce with it-
felf. It is never entirely Rifen from the Dead, while there is any one in the
Grave of Sorrows. That One is a Member of its Body , and it is ever prejent
with the whole Body, being all of itfelf in every Part of that ; all in the Sor-
rows of the Militant and Suffering Part, as truly as it is all in the Joys of the
Triumphant, and Rejoycing Part. This is the Matter of our Mouming,Evil
in both kinds, of Sin, and Suffering.
2. The manner of our Mourning. This is the Second V articular. My way
in this fhall be to give youfome DifiincJions, and thenfbme Rules drawn from
thole DiftincTions.
The Difintlions are Three.
Firfi , of the Appearances of God. Secondly , of the State of Things.
Thirdly f, of the Life of Man.
I. Dijlmtlion,o£ the Appearances cf God: Thefe are Two- fid.
1. The Supream. 2. Subordinate Appearance,
1. The Supream Appearance of God is One, Blefled for ever, perfect In
Glory, Unchangeable. This is J ejus Chrifi, the fame Tefierday, to Day, and fur
Ever: Heb. i 3. 8. This is that Heavenly Image of the God-Head, which
gathers up into one, in itfelf, all Images of things, in all Times. David (peaks
of this, Pjal. 1 6~. 11. In thy Prefence ( or Face ) isfulnefs of Joy : itf f £7
■R/g/fo ff<W /ire pleafuresfor evermore. In thefe words are Four Things.
1 . 7fo Prefence, or Face, and the Right Hand of God. Both thefe expref-
fions fignify God in his Naked, Higheft, and Righteft Appearance, i. Plea-
fures are here doubly expreft by Joy, and Pleafures. 3. There is V erf etlion
in thole Pleafures, a Fulnsjs of Joy. This fulnels intimates a Solidity, or Sub-
flantiality of Joy for the kind , an Abundance, and Satisfaction nefs for Degree.
4. A Perpetuity is added to all this. The Pleafures are /or evermore. This is
the Defcription of God in his Supream Appearance, in which there is all Vari-
ety j but no Mixture : all Communion, and Communication ; but no Chance.
This Appearance is Light without any Darknefs.
2. The Subordinate Appear a?tce of God is Manifold. God in this refpe£r is
called, the Lord of Hojls, becaufe he comes forth in an Army of Appearances,
which are his Ten Thoufand Chariots, his Millions of Angels. God in his
Supream Appearance, is Light: in his Subordinate Appearance, a Fire. He is
in this Appearance a Mixture of Light, and Darknefs. He hath various eiteclrs,
Cheriftiing, and Conluming : Drawing forth all Things, and devouring them
again. Here God is various ; fbmetimes blazing forth brightly ; fbmetimes wrap-
ping up himfelf in a thick Smoak : fbmetimes Burning Dreadfully ; fbmetimes
fhining out Sweetly. This is the Appearance of God, as he comes forth in a
Created Image to the Creature of the Firft: Creation. This is called by Mo-
jet the Back'parts of God, in which he hath many Names proclaimed before
him, which have Change, and Contrariety in them : Exod. 34. 6, 7. Gracious,
and Jealous , Long-fujfering, and vijiting, &c.
This is the Firjt Difiinclion.
2. Di/finclion, of the State of Things. This is Two-fold: \
i . The State of Things in the Spirit, or God.
2. The State of Things in the Flefl, or the Creature.
You have this DijtinEtion taught you, Heb. 2. 14. For as much,as the Chil-
dren are made Partakers of Flefh and Blood. Here you have the Children before
their Clothing of Flefh and Blood ; again you have the Children in that
Clothing. There is fuch another place as this, which expounds it, and is ex-
pounded by it, Rom. 8. 20, 21. The Creature was made fubjeel to Vanity,
not willingly, but in Hope, &c. It flail be delivered into the glorious Liberty of the
Sons of God. Here is the Creature before, abcve}after the Vanity of this Crea-
tion, in the Liberty of the Sons of God. Here is the Creature under vanity ^
and in the Corruptible Creation.
1. State : The State of Things in the Spirit, or in God. This is a State of
Immortal Beauty, and Joys. All things live to God, Luk, 20. 38. To God,
Z 2 that
['7*1 .
that is, in Goi. All Things live to God, that is, as they are feen by God ; for all
things are feen by God,;;; God.God never looks off,or looks cut from Himfeif.
Rom. 8.6. To be jpiritually-minded is life and feace. All things live and
flourilh to the fpirltual mind,wh'ch is born of God, which is both the Eye and
Image of God in the Soul, as they do to God. He that hath the Eternal Spirit
for the Eye of his Mind,hath it alfo for the OtjeS of his Mind. He that teeth
things by the Spirit, feeth them in the Spirit. All things in the Spirit are One
Spirit with that Spirit, Spiritual Appearances of the Spirir. So they arc living
and pleafant Images or that Life and Peace which is the Activity and Har-
mony of the Divine Nature.
Rom. i i. 36, St. Paul fa!th of God ; Of him, and through bint, and to him,
are all things', to whom be glory for ever, Amen. God is blelled for ever • the
Spring and Seat of Bleilednefs. All things cannot but be Branches of Blefled-
nefs, as they have their beginning, their way, their ends in him, who is the E-
ternal Spirit of BlelTednefs and Glory.
2 State. The State of things in thefieft, or in the creature, or in thcmfelvcv
This is a 'Flourifoing, Fading* and Flaming State of Things.
We have it defcribed by St. Peter, 1 Pet. 1 . 24. All Flefo is as Grafs,
and all the Glory of the Flefli, as the Flower of the Field : the Grafs withtreth^
and the Flower thereof falkth away.
All Things in the Flejh are,at be ft, Vanity, and change in their Principles.
Their Path\s Corruption, their Concluficn is Confumption, as by Fire.
This is the Second Difiinilicn.
3 . Difimclion : of the Life of Man. Man hath a Twofold Principle
1. A Heavenly. 2. An Earthly Principle.
This Difiinclion is'laid down, 1 Ccr. 1 5. 45". The Firfi Alan Adam was
made a living Soul : the Nni> Adam is a amckning Spirit. Adam is a Univtr-
^/Name, which includes all Mankind, as in its Root, or Principle. The
Two Adams are the Two Principles, or diftincl; Roots of Man. One is a Living
Soul, the Soul of all Mankind in its Natural State. The other is a Suickning
Spirit, the Spirit, or Principle of men, as they are converted from Nature to
Grace, or Glory. Thefe Principles are called by the Apoftle in this place,
one Heavenly ; the other Earthly, v. 47. The Firfi Man is from the Earth \
the Suond Man is the Lord from Heaven, v. 48. As is the Earthy, fuch
are they that are Earthy ; as is the Heavenly, fuch are they that are Heavenly.
Thefe Two Principles are likewife called Two Images,the Image of the Hea-
venly, and of the Earthly Man. v. 49. As we have born the Image of the
Earthly, we (l)allalfo bear the Im ige of the Heavenly Man.
They are likewife ftiled in Scripture the Inward, and the Outward Alan,
Corin. 2. 4> 1A" Though cur Outward Alan perijl), cur Tnward is rentwed day
by day. The Heavenly Principle is as the Center ; the Earthly, as a Point in
the Circumference fhooting forth its Beams from thence only.
The
The Heavenly, and Earthly Principle lie mutually infolded in one another.
The Earthly Principle is in the Heavenly,astheS^ in the full-blown Flower*
The Heavenly Principle is in the Earthly, as the Flower lies hid in the Seed.
The Earthly is in the Heavenly, as the Flowers of all Colours are in the
Lighr. The Heavenly is in the Earthly, as Light is in every Colour. Thefe
Two are alfb expreffed by the Spiritual, and Natural Man, i Cor. z. 14, 1 5*.
So alio by the New, and Old Man, Cclofs. 3. 9, 10. Man according to the
Divei fity of thefe Two Principles is capable of a Five-fold life at once.
1 . The Life of the Heavenly Principle in it/elf,
2. The Life of the Earthly Principle, as it is Comprehended in the Heavenly.
3. The Life of the Heavenly, as it is in the Earthly.
4. The Life of the Earthly, as it is Subordinate to the Heavenly.
5. The Life of the Earthly Principle in itfelf
1 . Life : The Life of the Heavenly Principle in itfelf, Man, as he lives this
Life, is uncapable of any blot of Sin, or fpot of Sorrow. The Apoftle (peaks
with reference to this Life, Ephef. 5*. 8. Now are ye Light in the Lord: Walk,as
Children of the Light.
As we live in the Heavenly Principle, and that lives in itfelf, we are Children
of L:ght; clear Beams of the God-Head, like Chrift, Bnghtnefles of the
Fathers Glory, which can neither be Defiled, nor Darkned. That which is born
cf God, fins not, nor cannot fin. I may add, it grieves nor, nor cannot grieve,ac-
cording to its Heavenly Birth. In this Principle we are Light in the Lord.
Oar Saviour tells us, that we (hall be in the Refurrecl-ion, as the Angels. He
tells us again ; that the Angels of Little Children behold the Face cfGod in Hear
vcn. This Life in the Heavenly Principle is the Re furred ion. In this we areal-
waies, as Angels. While we are like little Ones on Earth ; we are as the mod
Glorious Angels, beholding the Face of our Father in Heaven : while we are
inclofed in the Darknefs of Flefti, we are at the fame time Light in the Lord.
It is the Opinion of fome very learned men , that the Supream part of the Soul
-which is above fenfible Things, ever living in the midft of Inviiible Things^
the Head, and Spirit of the Soul ; that this is each Mans Angel.
Bat man hath a Head above this Head. The Head of Man is Chrifl, as the
Head of Chrifi is God, 1 Cor. 11. 3. Man hath a Spirit above this Spirit;
Whom I with my spirit ferve in the Gofpel of his Son : Saith St. Paul, Rom, it
9. The Heavenly Principle is this Head, and Spirit. Thou hail an Eternal
Life in this Head, and Spirit of thine. In this Life thou art more than an An-
gel in the midftof the Throne : thou art L'ght in the Lord : thou art. in the
Light of the Lord, as He Himfelf is in that Light.
This is the Firfi Life.
1. Life : The Life of the Earthly Principle, as it is Comprehended in the
H?#w»/y.TheEarthlyPrinciple in the Heavenly,is as theHeavenly.B^i?o/^,(aith
Jefus Chrifi, I make allThmgs new^ 2 Corin. 5. 1 7. As the Sun rifeth upon
the
I '74]
foe Earth ,fo doth the New Man upon the Old, making that alfb to have a
Hew Face of Immortality, as it is comprehended in the Beams of the New
Man. The Glory of God taking up Elijab,\VA$ as a Chariot of Fire,becaufe
as it catcheth up, it changeth, and conforms to itfelf that which it catcheth up
into itfelf. Such is the Heavenly Principle taking up the Earthly into it.
When St. Paul was caught up into the Third Heaven, and Paradife : then
he was another man. I knew a Man^ faith he. Then he was that Man of Para-
dife. If he was caught up in the Body : then was his Earthly Body a Paradifi-
cal Body, comprehended in the Body oi Paradife. When he was let down
again, he was an Earthly Man in an Earthly Body, ^ Cor. i 2. The Gre-
cian Poet tells us or an Herb, v/hichhad one Name among the Gods, and a-
nother Name among Men. All the Things of this world, have one fort of
Names and Natures, as they are in their own Principle. But as they are Com-
prehended, and Converft with by a Heavenly Principle, they have quite other
Names, and Natures, which are Heavenly. As Adam, Co each Principle gives
Names to all Things according to itfelf, and by thofe Names they are called
in that Principle. The Sicknefs, and Death of the Earthly Principle have o-
ther Names, Names of Life in the Heavenly Principle.
This is the Second Life.
3 . Life : The Life of the Heavenly Principle in the Earthly This is, as
the Life of Chrift in the Flefh. It is the Life of the Son of God in Flefh.
This is the Firmament, which divides between the Wraters of Life above,
and the Waters of Grief, and Death below. It reacheth to both, and drinks
of both. It hath in its own Principle all the Springs of Peace, and Joy. But
as it is in one Perfon, and Principle with the Fkfhly Man, it takes the Infirmi-
ties of that upon itfelf, and bears all its Difeafes. And befides all, it hath one
Difeafe of its own, which the Earthly Man bears no part in, and that is, the
Imprisonment, Reftraint^ and Contradiction of Sins, and Sinners, which it dif-
fers in the Earthly Principle. The Heavenly Principle in the Earthly is both
the Primary Inft 'icier of all Sufferings, and the Principle afflicted by thofe Suf-
ferings.
4. Life : The Life of the Earthly Principle, as it is Subordinate to the Hea-
venly. This is that Flejlj of Chrift, of which St. PWfpeaksin the Myftery,
us ot the Spoufe of Chrift, Ephef. 5. 31, 32. This is that Spoufe , which
though it have ftill a Head, a Principle of its own, yet it vails this Head, and
fubordinates this Principle to the Heavenly Principle, as to its Husband, till it
be taken up into it, that fb there may be no more Male and Female > but one
Man in Chrift : no more Flejli and Spirit ; but all according to the New
Adam, a JQusckning Spirit. This Flefh is indeed wafht with pure water, that
it cannot fin. But it is Baptized unto Chrift, as the Jews were unto Mofes, 1
Cor. 10, z. in the Cloud, and in the Sea. It is the Immediate, and Proper
Subject ok all Sufferings. This is the Man, that faith, Lamen. 3. 1. I am
the Man that hath feen affliction by the Rod of his Wrath. This
This is a Beafi for Slaughter. But it is the Lamb among the Beads. It is a
Lamb without Spot, which is (lain all the dap long. But it is {lain, as a Sacri-
fice,not as an Abomination.
c. Life : The Life of the Earthly Principle in itfelf. This is the Wild Afs
that runs, and fhufts up the Wind. This is the Seat of Sorrows, and the Pit
of Pollutions. St. Paul, Colof. i. 1 1 . calls this the Body of the Sins
of the Flejh. The Flefi, as it is in its own Principle is the Womb, and
Mother of all Evil. The Devil fbws all his feveral Seeds in this Womb. So
the Body that fprings forth from the Flefh, is the Devils Body, in which all the
Members are the feveral puttings forth of thofe various Seeds, and Divers
Principles of Evil cafe by the Devil into the Flefh. Thefe Principles are in
truth fo many particular Devils in him, who is their Prince, and Head. The
Body of the Sins of the Flefh is then a Clufter of Devils Incarnated, in which
each Member in particular is a particular Devil in Fleib,
Rom. 6. 19. As ye have yielded four Members Servants ( in a verfe before
St. Paul called them Infiruments ) unto Uncleannefs, and Iniquity, ( that is, to
the Principle of Uncleannefs, and Iniquity, which is the Devil) to Iniquity y
( that is, to make themfelves one with that Principle, and the various Images,
or manifeft ations of the various Powers in that Principle \) fo yield your Mem-
bers Servants to Right eoufnefs, ( that is, Jefus Chrifl the Righteoufhefs of God )
unto Holine/s. ( to the pure, unmixt, unclouded holding forth of the feveral
vertues of Chrifl, thorow your feveral Members. ) You fee the Life of the
Earthly Principle in itfelf , that it is the Center, or Spring thorow which the
Prince of Darknefs, and Devils thrufts forth all his Evil Powers^and Spirits in-
to a Body.
By this means it is made the Beaft, that bears the Whore ; it is made an Afs3
which bows down its back to all the Burthens of every Devil, and Evil. Thus
much for the DiftinElions, which concern the manner of our grieving. Now
follow the Rules which are drawn from thefe Diftin6tions to direel: us in the
Spiritual manner of Mourning.
1 . Rule : Know the Ground of your Mourning to be the Subordinate only,
and not the Supream Appearance of God, Tfal. 30, <$. His anger endureth
but a moment ; in his favour is Life : Weeping may endure for a Night, but Joy
comes in the Morning. When thou grieveft, and lamented: mod bitterly, then
remember \ that this Dlfcovery of God, which covers thee with Co much Hor-
rour, is but a momentary ,and dark one \ it is the Night,the Back-part of God.
The Morning- appearance, the Face of thy God is Bright, and Shining with
Joy. The Living, True, Eternal Drfcovery, v/hichis above all other Difcove-
ries, is favourable, and kind. When thou looked upon God, and takeff. the
Rife of thy Mourning at the higher! : then hy • my Scul, there is yet a Sight of
God higher than this, into which if thou couldft raife thy felf, thou (Iwuldfi find
all thetr Love and Delight. It is a Rule among Divines, that there is no Su-
fream
fream Evil. Evil hath its Root in the Subordinate Man inflations of God, In
his Clothings and Difguifes. Travel on to the Naked Perfon, to the open Face
of God, and thou Travelled: beyond all the Fountains, and Heads of Grief,
or Evil.
i. Rule : Underftand well, that the Objetl of all Sorrow is the State of
Things m flejli, not in the Spirit. The Law is xhzMiniftry of Death, and Con-
demnation^ Cor. 3. 7. Sm comes in by Occafi.n of the Law t Rom. 7. 8.
The Law is the Occahon of Sin, and theminiftry of Death by reafbn of the
Flejli, Rom. 8. 3. What the Laiv could not do ( that i*, to make us Holy, or
Happy, ) thorow the weakne/s of the Flejli. The weaknefs of the Flejli is the
Ground, on which all w'ckednef?, and woe is wrought.
The Flejli is the Shadow, the Vail, Hebr. 1 o. 10. Whatever evil is thcO£-
jeti of thy Grief, fb grieve, as knowing it to be in the Shadowy part, in the
Out-fide of Things only. 'Tis but a Leprofie in the Skin. Job calls the Flefhly
State of Things in themfelves, and not in the Spirit, but Skin-, Jcb 19. i6\
So doth the Devil in the Vroverb : Skin for Skin, Thelnfide, the Subllance,
the Spiritual \ and Life-part of thole Things, over which thou Co fadly brea-
ker!: thy heart, is Peace. The Altar for Sacrifices was without the vail, all thy
Evils are without the vail,letthy griefs then abide without thevail,like the Ser-
vants of Abraham at the Foot of the Mount. But let thy Spirit enter within
the vail^nd let Ifaaconly go thither with thee, the Child of Mirth,and Laugh-
ter. The Sca,and Storms are without the Vail, only in the Shadow. The 'An*
chorpvA the Reck:, Refi is within ths Vail, in the Splruyand Truth of Things.
3. Rule : Grieve jo, as having thy Head ft ill above the Clouds cf Grief in
a clear Light of? e ace and Joy. Thy Head is Chrift } thy Head is thy Heavenly
Principle, thy L^'fe hid with Chrift in God, Colof. 3, g. This is your Head,
hiding; itfelf in a Divine Light, and Glory, above all Storms and Changes.
Divide your (elf then in your Sorrows. Let your grief be upon your Infe-
rionr parts : but let your Head be in Joys. And as your Inferiour Parts are fab-
ordinare to your Head: So let the Joys ol that be, as the head of yourGriers.
Tiiey that are wafht, need to have their Feet only wafht ; (aid our Savisitr.
Let your Feet only be wafht with Tears. And then remember, that the Anoin-
ting of Glory, and the Oyl of gladncfs is upon your Heads. So mourn, as that
you may be like the Defcriptlon of Chrift, Revel. 1. 14. 75*. that your Face
may fhine like the Sun in its Srrcngth,while your Fee? are in the Furnace. Feel
your Godftroaking your Head with his right hand, while his left hand is lin-
king your Feet with an Iron Rod of Affliction. See how Job in a Tempeft
of Miferies yet Glories in his Head lift up above the Storm, Job 1 6.1 8,1 9.O
JLarth cover not thru my Blood, and let my Cry have no place. Aljo now behold !
Ivly Wilms is in Haven, and my Record is on High.
When thy Tears and Blood rundown upon the ground,when thy Cries fill
the Earth j then raile thy (elf like Job^cA (ay : even now, behold ! My Head
is
Ef77]
is in Heaven, now I have a Life In my Heavenly Principle, which is an Eter-
nal Record of my Glory, and BlefTednefs. This teftifies of a Beauty, and Joy
to me in thele very borrows.
4. Rule : Let the Heavenly Principle^ it lives in the Earthly, be the Spring
' of your Sorrows. Let not thy Griefs be an Oppreffion to the. Spiritual Man in
thee, but an Oblation from it. Thy Griefs will be an oppreffion to it, if they
proceed not from itfelf Originally. For then its Joys in the Flefh are taken a-
way from it by another, by the Flefhly Principle. Thy Griefs are an Oblation
by the Spirit, when they flow Primarily from the Spirit. For then itfelf layeth
down its Joys, as Chrift fpeaketh of his Life. The Blood, which our Saviour
fhed, is called in Scripture the Blood of God. Though the Blood ran thorow
the Humane Nature. Yet the Perfon, or Principle, that bled in that Nature,
was God.
Our Divinity ordinarily teacheth us this : that Chrift was Afo»,that he might
Suffer ; God, that he might Merit. His Blood had been of no value with God,
if it had not been the Blood of God. In like manner your Tears cannot be
Heavenly and Divine ; if they be not the Tears of the Heavenly, and Divine
Principle in you. Though the Earthly Principle be as the Earth, in which
thefe bitter Waters bubble up, and run along : yet the Heavenly Principle muft
be the Spring in this Earth, out of which they arife : Otherwife they will be
of woufeio you, nor value with God.
5". Rule : Let the Mourning of your Earthly Principle be a Subordination \
and Submiffion to your Heavenly Principle. This makes your Sorrow a Sacri-
fice, when without this your Mourning is but Murmuring.
Heb. 10. 5% 6, 7. Jefus Chrift is brought in (peaking to God his Father:
Sacrifice, and Burnt-Offering thuu wouldft not, but a Body haft thou prepared me.
Then f aid I, lo I come, to do thy Will O God.
Thus the Heavenly Principle (peaks the (ame Language in every St. Thou
wilt have no more Sacrifices of Beafts. The Time is paft, in which thou haft ta-
ken pleasure to have the Infer iour Earthly Principle to be Sacrificed to, and by the
Superiour Heavenly Principle,while thine Image was prefent only in the Type,
and Shadow., But now thou haft prepared a Body for me, thou haft brought
me into the Earthly Principle, that I fhould make a Burnt-Offering of my felf
to thee, as of my own Body. They were to bring no Strange Eire to the
Sacrifice, but to wait till Fire from Heaven fall down upon it and confame it-
In like manner is the Earthly man to lay itfelf on the Altar by the Power of
the Heavenly Man, and to wait, till that bring forth a Flame of Sorrow upon
it. The Earthly man mould (ay alwaies to the Heavenly, / mourn, that I may
do thy Will, and not mine own.
Eft qutedamflere Libido. There may be a Luft in weeping, and (b there is,
when the Outward Man fulfils his own will in weeping, and not the Will of
the Inward Man, which is one with the Will of Chrift and God.
A a 6. Rule :
(r78]....
6. Rule : Let the Earthly "Principle, as it is in itfelf, be only a Slave to you
in your Griefs, If the Flefh have a Power of its own to make you Grieve, to
qualifie, or meafure your Griefi, it will bring the Curfe of the Serpent upon
you : it will make you to go upon your Belly, to fink altogether into your fen-
fual and Corruptible Part. It will make you feed upon Duft,feek a merit in,and
a Nourifhment from your Sorrows. When theFlefhhath Liberty tointerpofe it
felf in our mourning,it makes our mourning B rutifi, or Devilifl). It makes our
mourning BrutijJ) by deriving it from outward,and Temporal Things j by ter-
minating it on thefe. So our Lamentations are as the howl of Dogs, and cry of
Bears. It makes our mourning Devilijh by mingling it with difcontent, and dc-
fpair.So the Roarings of our Spirits are like theyellings of Devils to Chxid: Art
thou comet oTorment us? The Flefh is to be kept as a Hewer of Wood, & Drawer
of Water. We are to make ufe of the ways and weaknefles of it, to help to
break our Hearts, and bring forth Tears at the direction of the Spirit in us.
The work of our Grief upon our Natural Part, as it is in itfelf, muft be to
keep it under ; to beat it as a Slave, to deflroy it as an Enemy.
This is the Afs, which is not for Sacrifice^ but to have its neck broke,except
it be redeemed by its Subordination to the Spiritual Part,
I have done (peaking of the manner of Spiritual Mourning.
I come now to the Third Particular in the opening of the Nature of this
Grief, which is the Meafure.
The Meafure of Spiritual Grief hath Three Limit:.
J . Limit : The cafiing out of Filth.
%. Limit : The cafiing down of Flefl).
3. Limit : The clearing up of the Face of God towards us.
1. Limit: The c aft ing out of Filth. St. Paul 1 Corin. 5*. 3. in the cafe
of the inceftuous Perfon blames the Church, that they had not mourned, that
he, who had done this Thing might be cafi out from among them.
The Cafe is the fame in our own Perfbns. We are to mourn, that every
Evil Thing may be cafl out of us. We are to keep our Hearts in a melting
temper, till our Lufts be quite melted down, till the Gold, and the Drofs be
(eparated one from another. We are to weep, till we have warned our felves
clean in our Tears.
Obj. But you. may here ask : What Power is there in our Tears, or Sor-
rows to cleanfe us from our Filth, (hall we fay with the Papifi, that our mour-
ning merits Grace, if not of Defert, yet for defire, out of Congruity ? Or (hall
we fay with the Arminian, that our griefs are a moral way of working upon
our will,tomortifie that, and make it weary of the Pleasures of Sin, for the
Pennance of Sorrow ?
Anf I anfwer to this, that there is neither any merit in the Tears of
any Creature to move God ; For if thou be Righteous, it is to thy felf.
And the Heavens with all their Hofts are Folly, and Filth before Him :
Neither.
Neither is there any E|^r^ in the woes of man to purge the will of mm:
For who can bring a clean Thing out^ of an unclean ? Can any one redeem his
Brother from Death ? Can one Paflionor affedtfonin Man by a Death in Sor-
row redeem his Brother, another Paflion, or affe&ion from the Death of Sin ?
They muft let this alone for ever.
But the Spiritual Griefs of a Saint are the Buddings of Aaron s Rod, of the
the Crofs of the Lord Jefus in him. And from hence they have their value
with God, and their Vertue on us.
I . Firft, my Sorrows have a value with God, as they are the Sufferings of
my Saviour in me. St. Taul faith of himfelf, i Colof t^.. I rejoyce m my
Sufferings, while I fill uf that which is behind of the Afflictions of Chrift m my
Flepjfor his Bodies fake. All the Sufferings of Believers are the Sufferings
of Chrift propagating themfelves thorow his myftical Members. We are one
Spirit with our Lord Jefus in our Tribulations as well as in our Confutations.
Our Groans, as much as our Gloryings, are the Breathings of that Spirit. As
the Soul is all in all the Parts of the Body, making every Member a part of
the Humane Nature, putting upon it the Beauty of that Nature ; So is Jefus
Chrift in every Thing of the actings, or Sufferings of Chrift any where,
giving a Divine Beauty, and worth to it, by vertue of the Union.
% Cor in. 4. 10. Always bearing about in my Body the Dying of the Lord
Jefus, that the Life of the Lord Jefus may be made manifeft m my Body : This
St. Paul faith of himfelf. The Tears from our eyes are the Blood from the
Heart of the Lord Jefus. Though not as our Tears, yet as his Blood,thcy have
Power with God to bring forth his life in us. Jefus Chrift dies over again in
thy griefs ; that fb he may act his Refurre£tion over again in thy Graces. The
Father makes a Promife to the Lord Jefus, Ef. 5* 3 . 10. When hefjall make his
Soul an offeringfor Sinrhe Jhall he fee his Seed. This is an Everlafting Covenant
between the Father, and the Son, that when he hath defcended to the lower-
moil parts of the Earth, he fhould then begin to afcend.
When the Image of the InviGble God hath put itfelf off into the Strange
Forms of Darknefs, and Death ; then is it to fpring up again out of thefe and
again to behold itfelf in its own proper fhape and power, which is its Seed.
Thy Saviour, and Husband makes his Soul an Offering for Sin in all the Suf-
ferings of thy Soul. Therefore may eft thou now challenge it of the Father in
the name of Jefus Chrift, that he may fee in thee his Seed,which is the Power:
of anendlefs Life. Thou may eft fay ; behold, O my God .' by him, whofe
the Signet, and the Staff is ; the Glory and Power of thy God-Head ; by him
am I in thefe Pangs and Sorrows. Let then a Man-child be born in my Heart
which may be called after his name, that I may rejoyce in it, and remember
my Sorrow no more. Thy Benjamin is come before thee into the Land of
nAEgyft, as thy fervant in my fervitude. Thy Darling hath brought himfelf
into my guilt, and griefs j he ftands before thee in them. The Lamb of God
A a 2 is
L;i8o]
* (lain in my fiifFcrings. O then let it be a Faffover, that the evil Angel of
Luftand Mifery may pals from thehoufeof my Spirit, when he fees the blood
of this Lamb in my Tears fprinkled upon the Polls of the Door.
2. Secondly i Our Sorrows have a verttte on us, as they are the Sufferings of
Jefus Chrift m us. Galat. 6. 1 4. God forbid, faith Vaul, that Ijhould glory
tn any thing, fave in the Crofs of our Lord Jefus, by -which the world is crucified
to me, and I to the World.
As the Perfbn of Chrift is the Seed of God, which fprings up into many
Sons to God : fo is the Crofs of the Lord Jefus a Seed that remains not alone,
but brings forth much Fruit. It grows up into a multitude of Crofles, a Crofs
in each good Heart, a Crofs in every Creature of this world. This Crofs of
Chrift is the wifdom and Power of God making themfelves firft the Tree of the
Curfe, on v/hich all the Principles, and Spirits of this world muft hang : Then
the Tree of Life bringing forth the Fru:ts of Paradtfe, and the Third Heaven,
Every care or crofs in a Saint is this Crofs of his Saviour fprout'ng in his Per-
son. The Lord J eftfs lies hid in each Tear, in each figh of a Holy Spirit. He
is there, as the Seed falling into the Earth, and Dying. By this Death he deli-
vers himfelf. from Death in thy Heart, and breaks out on every fide into Dif-
coveries of his Grace and Glory.
Say of thy Trouble ; why art thou cafi down O my Soul ? This is that Death
of my Saviour in me. by which he deftroys the power of Death in my Spirit ,
Sin and the Devil. This is the way in which thou fhalt praife him, and fee
him fwallowing up the Principle of Darknefs in Darknefs, that he may bring
forth himfelf in the Light of his Countenance,to be the Light of. thy Coun-
tenanced 1 have been the larger in this Objection, that fb I may be the more
clearly undcrftood both in this, and in the following Particulars. Whatever
mention is made of any Beauty, or Grace in a Saint, is not to be imputed to
the Saint, but to the Grace, and Face of Jefus Chrift in him r fb is the Excel-
lency or Efficacy of our mourning, the Difcovery of our dying Saviour in it.
No Perfons, no Sorrows are Spiritual,if they be not one Spirit with Jefus Chrift.
But thus much for the Firft limit in the meafure of our Sorrows, the calling
out of Filth.
2. Limit: The cafting down of the Flefi, 1 Cor, 9. 27. I, faith the
Apoftle, keep under my body 1 and bring it into Subjection. The words are vrrtm-
&(&>, I beat it black and blew, and fvhtf/LyS3 I make it toferve. The end, and
fb the bound of Humiliation is Firft to bring down the Principle of the Na-
tural Man into a Principle of Darknefs, that it may no more put forth itfelf
in its own Light and Life. Secondly, it is to fubdue that Principle to the Hea-
venly Principle, that it may be quite flain in itfelf,and revived in the Spiritual
Man a Spiritual Principle.
Rom. 7. 24. St. Paul calls the Natural Man, this body of Death, or the
hdy of th'n Death. It is a body of Death in a Two-fold ftnfe.
Firft9
ri8xi
Firfi, Thy Outward Man is the jhadow of Death caft upon thy Spirit. It is
the Valley of the Shadow of Death thorow which thou walked here below.
Thou art in the Body funk down to the borders of Death, being already
come within the (hadow of ir. The whole face of things upon thy Perfon,
and round about thee, is a dead Image, and the Image of Death ; For he,
who hath the Power of Death, hath entred into it with his Principality, and
taken away the true Life of it, letting it up now, as an Appearance in,
and of himfelf
Secondly, Thy Outward Man is a Body of Death, becaufe it is af pointed to
Death. The Body by one Death hath brought it (elf out of the Divine Life
into the Power of Darknefs, into a Hellifh Root. Now by another Death it
muft be broken offfrom this Root, and brought back again into an Eternal
Stock. Our mourning then muft laft, while we are in the Body of this Death,
till this be no more this Body, butperifhin Death. The Devil caft us out of
our Innocency, and from the fnce of God ; he let up himfelf, by (ettdnjg up the
Natural Man in it (elf. We were turn'd out of Paradise, when we came into
this Body, which is now the Beaji's skin. Again, By the Ruine ot the Natu-
ral Man, we muftraife the Building of God_, and caft down the Devil. By
putting off the Bead's skin, by the diffolution of the Tabernacle of Beads skins
in Death, we return into Faradife. We are therefore to go mourning to our
Graves.
3. Limit: The clearing of the face of God towards us, Matth. 9. 1 5. Our
Saviour tells the Jews, That his Difciples could not fafi while the Bridegroom
was with them. But the Bridegroom jhould be taken away. And then they jhould
fafi in thofe days. The Face of God in Jc(us Chrift, is the Soul's Bridegroom.
Who, that is the Bride of this Bridegroom, can take joy in any thing, when
this Face is withdrawn and hid from him ? Shall notour Souls faft from the
Freedom and Fulnefs of Natural Delights, when our Spirits are made to fail
from the Beauties and Delicacies otjefus Chrifi ? This is the (eafbn of Mourn-
ning. It is now beautiful to fee a holy Soul Widow-like, with a Vail upon the
face of all her Glory and Content ; when her God is gone a great Journey
from her. What can fhe do but mourn, when he is abfent,who was the Li^ht
of her Eyes, the Anointing of her Face and Head ? What can fet an end to
her mournings, till he return, and wipe away all Tears from her Eyes, by
fetting himfelf in the Eye of her Spirit ?
FJal. 30. 7. Thou didft hide thy face, and I was troubled, faith David. Will
it not be Winter when your Sun is gone ? Can you expecl: a Spring, till he
turns toward your Earth again ? . Is it not the Prefence of the Lord yefusdhaz
makes all things freih,and full of Beauty round about thee ? When he is with-
drawn; who was the Image of God in them, do not all things droop and lan-
guish in thine Eyes ? Canft thou then chufe but languifh with them ? If the
JUord Jefm be the Root of thy Spirit, and his Spirit the Sap of thy Comforts,.
thou
... . [I8i]
thou wilt grieve in his ahftnce without arguments to perfuade thee to it; as
naturally, as Flowers nipt with Frofts hang the head. Nay no arguments will
be able to raife thee to any degree of chearfulnefs, except be come, and make
himfelf the argument. When thy Corruptions, like Fogs from the Earth,
have gathered into Clouds, which hide the Heaven of thy Lords Face from
thee: weep then, till thefe Clouds be again diflolv'd by the Showers of thy
Tears, and (o thy Jefus again difcover himlelf over thee as a clear sky.
I have done with the Third particular in the Nature of Spiritual mourning,
which was the meafure of it.
4. The My ft try. The Myftery of every thing is in God, Ephef. 3. 9. The
Myftery hid in God who created all Things by Jefus Chrift. This is the Myfte-
ry of Things, their ground, their beginning, and end in the Per(bn of God
and Chrift. Neither can v/e be Spiritual in any thing any further than we fee
the Myftery of it, and ftand in the Myftery.
The My ft cry of a hoi v Grief is Threefold.
1 . M)ftery : Conformity to Jefus Chrift.
z . Myftery : Comply ance with the Will of God.
3. Myftery : The Compleating of our V erf on s.
1. Myftery: Conformity to Jefus Chrift. We read, Efhef. I. 4, 5. that
we were chofen in Chrift before the Foundation of the world : We were predefti-
natedto the Adoption of Children by Jefus Chrift. We fprung up in Eternity,
in the Heart of God, out of the Perfon of the Lord Jefus there, as Images of
him, who as he role up in the Divine Nature, the efiemial Image of it, was
Fruitful from the Root of that Nature according to the Power of Life, and
Score of Spirit in it. So he multiplied himfelf by the ftrength of the Father
into many fiich Images in the heart, and thoughts of God. Tlous we were
chefen in, and by him. JThusalfb we were cbofen to be Conformed to the Image
of this Sun, as you (hall read, Rom. 8. 29. Whom he did foreknow, he did
alfo predt/Iinate to be conform' d to the Image of his Son. The Fathers fore-know-
ledge of us in his Son, was the ground of our predeft'nation by him, and
conrormity to him. A chief part in Chrift is the dark part, his Sufferings, a
chief part of our Conformity to him lies in our Sufferings and Sorrows.
Rum. 8. 17. Joynt-heirs with Chrift, if fo be we Juffer with him, that we
?nay be alfo gl or fit d together. Our whole inheritance is our conformity to the
Lord jefus. This Inheritance lies as weil in Suffering, as in being glorified.
We have a double inlereft in Chrift : One in the Unity of his Spirit : Another
in the variety of his Body. According to our Firft intereft we are one with
Chrift, that is, by the Umty of the Spirit, 1 Cor. 6. 17. So we are to have
the tulnels of Chrifts Sufferings form'd over again upon our Perfbns jn the
Spirit, 1 Ccr. 4. 1 o. According to our Second intereft in the Body of
Chrift we are only particular members, 1 Cor. 6. 15. In this particular
membership a particular (hare of Sufferings pertains to us, according to our
place
[i8^
place in the Body. The portion of (brrow allotted to every Saint in this ca-
pacity, is as much inferiour to the miferies of our Bleffcd Saviour, as that
Member is inferiour to the Head. But for this reafbn the Providence of God
leads us to occafions of (brrow, and then opens in us a (pring of Sorrow, that
we may fulfil our meafure in the fufferings of Chrifi, Col. i.n. This is the
firfi Myfiery of our Griefs, our Conformity to Chrift- that we nay be Bre-
thren, Spoufes and Members of Chrift.
2 Myfiery, Our Compliance with the Will of God. We mourn, that we
may be like Chrift, ; Brethren grown up from one Root with him ; Spoufes
drawn forth from his fide, Bom of his Bone , Flcjh of his Fieih.j principle of
his Principle , Image of his Image; Strength of his Strength ; Weakness of his
Weaknefs. But now you may ask, what the myfiery of ah fufferings and
griefs are, as they are thrift's firft, and fo ours?
Anjw.I anfwer to that by a place of Scripture, Heb. f. 8 . Though he were
a Son, yet 'learned he Obedience by the things which hefuffered. There are Two
Waies of Learning ; one Speculative, in the Contemplations of the Spirit ; the
other Praclical in the Conformity of the Perfbn. There are Two Waies of
Obedience ; one in the Will, being prepared,and ready to all things ; the other
in the Work of Doing or Suffering, being actually undertaken, and thorowly
undergone. Our Lord Jefus was ever in all things obedient to Tiis Father, to
far as that State in which he was, would permit. While he liv'd in Heaven,,
he was obedient to the Death,in the Contemplations of his Mind,and the Con-
formity of his Will, (b far as thefe two Wings could carry him.
But all this while, the Devil might (ay of Jefus, as he did of Job ; He dyes
for his Father in his Speculations, and Purpofes at a diftanee ; while his Father
maintains a hedge of Life, and Joys round about him ; while he des not
Death, but as Death it (elf is a living and beautiful Image in a Profpecl of
Glory. Therefore Jefus Chrift is brought down into Flefh, that he may
try, and fb experimentally learn another way of differing, by an Actual De-
ferent into the Power of Darknefs, and Mi(ery, as it is in its own Principle.
Our Father could have prevented the Rifmg up of the Spring, or Principle of
Sin in the Heart of?1 the creature : So he could have cut off all occafions of
(brrow or differing: He could have taken away Sin by a change, and not by
a Death \ Transfiguring inftead of Crucifying us ; and this too, by the hea-
venly Per(bn retting upon us in a White Cloud, and taking us up in it (elf,,
without its Defcent into the Dark Cloud of this earthly Body. Thy Father
could reftrain the Iffuesof Luff in thee, which (end forth (b much Fifth, upoa
which we pour forth (b many Tears. So our Tears might have been (pared.
But if all this had been, where had been the Teftimony of our Obedience to
the Father ? There are Two Waies of Obeying God : One in the concur-
rency of his Will, and ours \ the other, in a contradiction between his Will an&
ours. A holy Spirit obeys God the firfi way in Heaven and Joys. For there it
cakes up its Joys, and tails a Sweetnels in them3 much more out of Obedience,
than-
[ i84]
than A f pet tit \ becaufe they are the Will of Godfather than becaufe they agree
with its own will.
But wc obey God the Second way on Earth in Afflictions. In Heai'en we
give up our will to be fwallowed up in the Will ol; God, as a River in the
Sea. In our Sorrows we Sacrifice our wills to the Will of God, as the
Beafts were Sacrificed by their Death, and by Fire. So Jefus Chrift, when his
will was at the height of contrariety lo the Will of God according to its own
proper inclination , If it bepoffible, let this Cup pafsfrom me. Yet then he cut
the Throat of his will, and laid it panting upon the Altar, to be wholly con-
fumed in the dreadfullert way, in the Fire of divine wrath and vengeance.Thou
in all thy Griefs accomplifheft the fame Myflery after the fame manner .Thou
Feafteft the will of the Father by theFaft of thine own will. Thou obey eft thy
God, and ferveft his Pleafure by the bindings and Offering up of thy Ijaac, all
thy Plea fu res.
3. Alyftery : The Compleating of our Perfons. This is yet a Further, and
the utmoft depth in the Myftery of our Sorrow?. The Scripture holds it forth
in the Perfcn of C/;nj? as the Pattern*, in our Perfons, as the Copies of that
Pattern. We read of Jefus Chrift, Heb i. 10. that, he was made Perfect
through Sufferings. That is Perfect, which hath all parts belonging to it. It
belonged lo the Perfbn of Jefus Chrift to act all parts, to appear in all fhapes.
For he was to be the dwelling place of all Fulnefs, 1 Coloft 1 9. He was to
unfold the manifold wifdom of God in his own Perfcn, Ephef 3. 10. He came
iorth as the Word, to make a full and diftinct expreftion of God. The Na-
ture of God is the Glafs, in which all Natures arefirft formed, and leen. The
Natures of Light and Darknefs , Shame and Glory, Joy and Mifery , to fay
all, the Natures of Love and W rath, the two Contrary heads of all diftincl:
Natures are Originally in God according to their Eternal Ideas, or Fir ft Forms.
if Jtftts Chrift had not come forth into all thefe Forms, and taken upon him-
ftlf tiicle feveral Natures in their utmoft varieties, and contrarieties : he had
wanted fbme parts belonging to his Perfon,and been imperfect in his Relation,
as a Son, a Saviour ; in his Office as a Reprefenter,a Reconciler. Therefore, as
St. Paul witnefleth, lie defcended firft to the lowermoft Parts of the Earth, then
He afcended above all Heavens , and that for this reafbn, that He might fill
'All'. Efhef. 4. 10. Thus he was made perfect by Sufferings. The dejeent of
Chrift was the drawing of the Picture of the God- Head upon him in its loweft
and outermoft Myfteries, or wonders of Glory ', in its Back-parts or Feet. The
J4fcent9 was the Uniting of the lowed to the higheft : the bringing of the out-
ermoft into theboiom of the Innermoft : the drawing up of the Feet into the
Bed, into the reft, and Glory of the head. The Scripture holds forth the ac-
complishment of the fame Myftery in our Perfons after the fame manner.j^/tf*
Chrift, went thorow thefe Sufferings, as our Captain, that he might lead us the
fame way to th^fame end ; that he m'ght bring us, as Sons to inherit the fame
Glory;
Glory ;to fulfil all Righteoufnefs, all the goings forth of the God-Head in our
{elves thorow Chrift, Heb. 2. i o.
Sr. James c. i. *v- 2, 4. exhorts the Saints to account it all Joy, when they
fall into all manner of Temptations : and to let Patience have her perfecl worky
which would make them PerfeB, entire, wanting nothing. We were brought
forth upon the uppermoft parts , the Face of the Earth in Paradife. Let
us now with Jefus Chrift go down into the Deep, to the lowermoft parts of the
Earth,by Sufferings and Sorrows. Let us patiently endure till we are carried
thorow all the Chambers of Death, and the innermoft corners of that Cave
of Darknels; till we be carried out of all, up into Heaven : So we (hall be
clothed with all the Wonders of God, and have his manifold Wijdom, his Ful-
nefs difplaid in our Perfons as his Sons alfoj together with our Saviour. Willing-
ly then Travel thorow the valley of Baca, of Mourning, and Lamentation -y
as the way of Perfection, the Accomplishment of the My fiery of God in you.
Now I have performed the firfi part of my promile, which was to (peak of
the Nature of Spiritual Mourning. There remains behind, the Second part of
my promise, which is to fpeak of the Mixture of Spiritual Mirth,and Spiritual
Mourning.
I will direcT: you to this Mixture by Five Rules :
1. Rule : So grieve, as giving Glory to God in your Griefs. 1 Cor. 10. 3 1,
Whether ye eat or drink, or whatfoever ye do, do all to the Glory of God. whe-
ther ye Mourn or be merry, let both be to the Glory of God. Mourn not, as
queftioning the Sweetnefs in the Will of God, the Wisdom in the Counfels of
God, the Strength -in the Power of God, the Beauty in the Face of God, the
Pleafures in the Perfon of God, the Infinitenefs in all. Grieve not to the Clou-
ding, but the clearing of the Appearances of God in your Spirit. Let not your
Sorrows be as a troubled Seat but as a Sea of Chrift al, thorow which you may
fee the glorious face of God. As the Beams of the Sun fhining thorow red
Glafs, (b will the glory of God be appearing thorow your Sorrows. It will
beget a Pleafantnefs in your bloodiejl Pangs.
2. Rule : Let your Mourning raife, not ruine the Life of the Spiritual Man
in you. Though the Outward Man perifies, the Inward Man is renewed day by
day, 2 Cor. 4. 1 6. Let your Sorrows weigh down the Natural Man only,
as one of the Buckets , that the Spiritual Man as the other of the Buckets,may
be lifted up. If that Life which is Light in the Lord, be lifted up by your
Griefs , It will draw up your Perfon, and your Griefs themfelves into the
Pleafantnefs of its own Light.
3. Rule : Mourn in the Name of Chrift, Qolof 3. 17. Whatfoever ye do in
Word, or Deed, do all in the Name of the Lord Jefus, The Name of the Lord
Jefus wraps up Four Things in it, which I {hall exprefs by Four Rules in this pre-
fent cafe.
1 . Mourn in the Power of Chrift, The Power of Chrift is the Power of
B b Eternal,
• • . [i86]
Eternal Life, which carries an unexpreflible fweetnefs along with it,even then,
when it goes forth into the faddeft operations. Thy Tears will be a Spiritual
Wine, ii they be the Fruit of this Vine.
i. Mourn in the Image of Chrift. Every thing is delightful to us, which
brings our well- beloved into our Thoughts, though it be, but as a Picture, or
Shadow of him. Love delightsin iikenefs, cipecially ro be uftlf made like
that which it loves. This will make thy Sorrows Comfortable to thy Heart,
and Glorious in thine Eye,if thou Transferrcft them upon thy felf5as in a Figure
of j ejus Chrift.
3. Mourn for Chrift. Make him the end of thy Sorrows. Chrift is the end
'of the Law for Right eoufnefs fake, Rom. 1 o. 4. Let Jefus Chrift be the end of
thy Griefs for thy Joys fake. The End puts a Lovelinejs, and Pleafantntfs upon
the means, and way to it. If thy Sorrows be for Self, and from Self-love : they
will be like Br me, they will have zGnawing,Burning Saltnefs in them. But if they
be for thy Saviour, and from his Love, they will be Fnefh, and Sweet on thy
Spirit, as the Dew of Heaven on the tender Grafs.
4. Mourn, as in Union with the Pevfion of Chrift. A Saint is a Name
of Anointing, which fignifies Two in one jthe Ointment, ox Oyl,and the Anointed:
the Sanctifier,and the Santlified. He that Sanctifies, and they that are Sanctified
are of one, Heb. z. 11. They muftalfbbe in One. Our Griefs are never
Saintlike, cr Holy ; if they be not in Confort,mid Fellowship with Jefus Chrift.
Rom. 8. 1 7. joint-heirs with Chrift, if jo be we fuff'er with him. Our Suffe-
rings are a Murther,x\oX a Sacrifice;they are to Death,not to Life ; if they be not
in Union with Jefus Chrift. If they be in Union with Chrift;that Union unites a
Sweetnefs, and Joy to them.
Thefe are the Branches of the Third Rule.
4. Rule: Let your Grief be a Grace. If your Grief be from Nature only,it
is carnal, not fpirirual , it isfuch a Death,as is a Sowing to the Flejh, which will
bring forth Corruption,and Death. Whatever is not of Faith is Sin, Rom. 14.
13. It your Mourning be not a Grace in you, one of the Daughters of Faith,
which is the mother of all Grace : it is Sin, and to be refilled by you,as the De»
ruil. But if your Mourning be Gracious, then it is a Sowing to the Spirit, of
which you fhall reap Immortality Such. Tears are Precious Seed, Spiritual Seed,
which have the Sweet Rellifh, and Power of Immortal Life in them.
5. Rule : Let your Mourning be in God. In him, (Tiith St. Paul cf God t we
live, and move, and have our Being, Alls 17. 28. It is true Naturally of all
men. It is much more true of Saints in a Spiritual fenfe. We live the life of
Grace, we Mourn, we have our Spiritual Being and Motions in God. A Natu-
ral, and SpiritualMan have their Being in God after a different manner. A Na-
tural Man hath his Being in God, as he is the Principle of the Firfl: Creation,
in which he is as in Thick Darknefs. A Spiritual Man hath his Being in God,
as God is in Chrift 9 who is the Brightnefsoi the Glory of God. Abide in me,
faith
[i87]
iaith Chrifi, that is in the Brlghtnefs of the Glory of God, and ye fall bring
forth much Fruit, John if. 4. f.
U you will bring forth your 7iars&$ Fruit to God, you muft weep in the
mid It of the Glory, and Joys of the Divine Nature. God in his Naked Beau-
ties muft be the Stage, on which you mud a6t the faddeft part of your Sor-
rows. What Part will not fuch a Stage, and Scene of Delights make Pleafont ?
If thou mourneft right, thou art in God, while thou mourneft, thou feeft
nothing below, above, on every fide of thee, but the Gold, and Curious Work
of his Glory. Will not this Guild thy Grief, and put a chearfulnels upon it ?
Bb: PSAL,
0
[188]
P S A L. xlv. V E R. i.
Mjj Heart is enditbig a good nutter-, I Jpeak of the things ,
uhkh I have made touching the l*\jng; my Tongue is the Ten
of a readj 11) iter.
THis Pfalm is believed to be composed upon the fame occafion with the
Canticles j The Marriage between Solomon, and the Daughter of Pha-
raoh, which is made by the Holy Ghoft, a Type of the Myftical Elpoufals be-
tween the Lord Jefus, and a Holy Soul. The Eternal Spirit delights to play
with itfelf, calling from its Heavenly perfon the fhaded Light of this Creati-
on, then filling every part of it, even the darken1, with figures of its own
Sweetnefles^and Beauties. Strange Wives were charged upon ScLmon, as a
Mother-Sin big with many hateful Birthr.Yet this cloudy piece or Providence
is a Vail curioufly wrought with the Divine Images of Chrift on the Throne,
his Queen all in beaten Gold at his Right Hand with their pure, immortal
Lovelinefies,Loves,and mutual Joyes , under which Vail lies hid the Living
Face itfelf of all thefe Glories.
Prov. 15*. a. It is the Glory of God to conceal a thing: but the Glory of
Kings to fearch out a matter. It runs thus in the Original : It is the Glory of
God to conceal the Word: but the Glory of Kings to fearch out the Word. It
is a height of Glory beyond the Compafs of every created Underftanding, the
hiding of the eternal Word, which is brighter infinitely than ten thoufand Suns
all joined into One, under a vsil [lighter, and thinner, than the moft empty
{hadow, to form the Picture of this Glorious Word upon every part of the
{hadow, and then again to vail that alfb with the Darknefs of the Shade.
Bur. this is the Glory of JeSis Chrift, to bring down thefe Myfterious
heights, and make them familiar to the Eye of the Creature. It is an Eye of
Glory in the Saints, thofe Fellow-Kings to Jefus Chrift, by which they difco-
ver the Picture in the fhade, the ravifhing depths of the Life itfelf in the Pict-
ure, and make it their Royal Entertainment to converfe continually with the
Beauties, and SweetneiTes of the Divine nature in them both inviiible to com-
mon fenfes.
This Pfdm is entituled, A Song of Loves. The fweeteft Matter expreft in
the fweeteft MmnerRoth. are a Divine Harmony. The Loves here are a Har-
mony of the moft Heavenly, and moft Spiritual Hearts. The Song the Har-
mony of the moft Heavenly, and moft Spiritual Voices. The Loves figure out
the Father, the pure, unfathoraed^uncon fined Spring of Unity, and Sweetnefs,
where
where all things lie embracing each other in their firft, and fbfteft Bed : The
Song reprefents the fhining Word, the harmonious Wifdom, the EiTential Mu-
fick, Beauty and Image of the Godhead, the Son, in whom all the Riches o'r
Love are with an equal Richnefs, and Lovelinefs difplaid. The Song or Loves,
thefe Loves thus (ling, this Marriage of Love, and Lovelinefs paint out to us
the Joyes and Glories of the Third Perfon the Holy Ghofr. But by whom was
this Song (ling? Some read j The Song of the beloved Virgins. Thefe are the
friends of the Bridegroom, and the Bride, which ling the Epithalamium, or
Marriage- Song. In the Canticles they are called, The Daughters of [ferufalem ,
which fbme Interpreters underftand to be the Holy Angels. Angelical Spirits
are expreiTed by the name of Virgins very fitly: I . For the preservation ot their
native fweetneis, their primitive beauty, the flower of the Divine Image n
them uncorrupt, untainted, z. For their fingle Eftate, being feparate from
mixture, and union with any forts of Earthly Bodies below them, and not yet
railed to a marriage with the Divine Body, the Subftancc, and Fulnefs of the
God-Head in Jefus Chrill ; becaufe they are the faireft,foftefl:,and fweeteft Ima-
ges of all created Things. It is the manner of the Hebrew Tongue to exprefs
the Beauty, and Lovelinefs of things by the feminine Sex. The Woman is the
Glory of the Man. Chrift the Brightnefs of the Fathers Glory is represented
in this Form by the Jerusalem above, the Mother or us all. lathe Proverbs he
is figured by a Virgin-Queen in her Pallace, his Angels as Maidens attending
on this Virgin-Queen, and fent forth by her to invite her guefts. Thus (epa-
rate and Angelical Spirits, thofe invifible Beauties, which are the immediate
Copies and Springs of all vilible things, as alfb the Mark, and White to which
the activity and operations, of all natural Principles, as Arrows^are directed ,
be known by the names of Nymphs and Virgins.
John the Baptifi was the Reftorer of the Law, the proper Miniftry of An*
gels, which was miniftred by Angels, and by which only the Angelical Life
and Glories, as figures of the Divine,were miniftred to us. He therefore is called.
by the Holy Ghoft, An Angel going before the Lord to prepare his way* He
fpeaks of himfelf, as a Friend of the Bridegroom, rejoicing to hear his voice ,
and making one in the Quire of Angels, which fing to the Bridegroom, and
the Bride, while they lie on Beds of Glory in the embraces of each, others Love..
Thefe Angels are thofe Friends, which Jefus Chrift calleth upon, in his Song
of Songs, when he comes into his Spoufe's Garden, Cant. 5. 1 . I have drunk
my Wine with my Milk, Eat O Friends, Drink, be enebriatedwith oves. St.
Foul expounds this Scripture, Eph. 3. 10. That unto the Principalities, and
Powers in Heavenly places might be known by the Church the manifddWijdom of
God. The Hearts, and the Lips of the Spoufe of Chrift ; the Marriage-Union
between Chrift and a faint,in the fpiritual and Heavenly Image,is the Golden
Cup, out of which the Angels drink in rich Difcoveries of God, the Glories
and fweetnefles of the Divine Nature, which are there poured forth immedi-
ately-
[r9°]
ately from their Fountain, which are that Wine of Love, with which Chrift,
and his Spoufe entertain each other. O the Dignity ! O the Delights of a
I I )' v Soul ! Angels fing to it ; Angels pry into its Beauties, and joys ; Angels
draw the Waters of their blilsiul Light, and Life from this Well. The Sounds,
Operations, Lives Eilences of Angels are only a Mufick, Songs of Love,and
y to the beloved Soul, and her Bride-groom in their Union. In this fenfe
Chnft, and a Saint i. their Spiritual Glory ,ridc together upon the Cherubims.
The Angels arc madeasperrumed gales of Wind, on which they Flie, Flames
ot a Divine Fire of Love, Joy, and Glory, which continually fpring up, fhine
before them, and round about them; penetrate thorow all things, converting
all things into the fame Minifterial Brightneflcs, and Harmonies of an Immor-
tal Life, and Love under their Feet.
But there is another paflage worth our obfervation,before we leave the Ti-
tle to this Pfalm : Tj the chief Mufician upon Shofliawnm. Shojlmnnim was an
Inftrumertt of fix firings, upon which the Tune to this Song was plaid. If
there be, as Divines fay, Tot Myfteria cjuot Af ices Jo many My fteries,as points of
words, letters, or Marks in the Holy Scripture, we may well believe this fix-
ftringed In!brm:nt to allude to the Creation made up of the feveral Works of
lix feveral Days. He that hath Eyes to fee what the Spirit doth, and Ears to hear
the Sound of the Spirit, underftands this great frame to be a well- tuned Inftru-
ment of fb many firings, as there are Creatures in it \ the whole Compofure of
Providence from the beginning of the world to the end of it, this Song of
Loves plaid upon it by Jefus Chrift to his Heavenly Bride, whole Spiritual fen-
ies ile the Harmonious, and Delicate Motions of his Hand upon every firing,
and take in with unexpreliible delight the ravifhing Melody.
Shofliatmim figmfies alfb the fix-leaved Lilly. Can, 2. t. It is doubtful
whether the Holy Spirit (peak in the Perfbn of Chrift, or the Church, when
he fairh in his Song, I am the Rofe of Share??, and the Lilly of the Valleys. It
is generally uncerftood of Chrifr. In that Myfterious Hiftory of Efher, as
E fhi % A Irrduai, the jews, fo the City Skufian, the City of the Lilly reprefent
v . v; is figrriried to us, Jefus Chrift, and his beloved Bride, two Liliics upon
the fame [foot, Flourilbing with the fame Beauties, mailing Reflections each of
othe*. Either of them with his fix leaves comprehends in itfelr the perfecli-
on'eof i\\t whole Creation in their CVginai Purities, and SweetnefTes. Both
alike,in that Spiritual Image inwhieh they are united, are to the variety of
Creatures, as the Seventh Day to the other fix, a Bed of Reft, and Delights
with a Canopy w: Glory; their Reft, Sanciification, and Blcflcdncfs.
But it is time to paf> from the Title to the Pfalm itfelr. The hrft verfe is a
Preparation to thematter contained in the Song. It confifts or. Three Parts.
1. The
[ *9J]
1 . The Flame, and fulneil of the Author ; My heart enditeth a good mat-
ter. The word, Enditeth, is ufed only this once. Some expound it, boileth with
a good matter, and make it an alluGon to Meat-offering in the Sanctua-
ry prepared by lire in a Frying-pan. So the eternal Spirit, which is Love,hath
the place oi the Holy Fire. The Heart is the Frying-pan. The Excellencies of
JefiisChrjfl: in his own Per (on, and his Prides, with their mutual Aiieclions,.
and Joyes are the Meat-offering.
Some interpret this Boiling by the bublings and wellings forth of a Foun-
tain. Thus the Chryftaliine Waters of the Light, Life, and Beauties of ChriiF,
mingled with the Heavenly Fire of his Love, are the Sea. The Heart is the
Spring into which this Sea by Invifible Traces, and hidden Pailages convcyeth
its flowing Treafures, which from thence pour themfelves forth into rich ,
pleafant, and plentiful Streams.
2. The Excellency of the Subject, I Jpeak of the things, which I ha-vz
made touching the King. This King is called God, and (eated upon the Throne
of Eternity, v. 6. which ver(e is cited, and applied to Je(us Chiift , as he
ccmes the fecond time into the World, attended by all his holy Angels after
h*s Refurreclion , and Aicent to the Throne of his Father. This is the King,
this is the Bridegroom, and the Beloved of the Soul, Jefus cloathed with the
Royal garment of his Divine Nature, crowned with the Glory of the Father ,
perfumed with all the good ointments of the Holy Ghoff.
3. The Power,by which the Author isinipired in the compofmg of this Song
My Pen is the Tongue of a ready Writer. Holy men of God (pake, as they were
moved by the Holy Ghoft. 2. Pet. 1. n. As the Son is theWiftlom, Power,
and Glory of the Father : So the Holy Ghoft. is the Love of the Father, arid
Son, he is called by the name of Charity, or Love, 1 Cor. 1 3. v. 1. 8. He is
that Love, by which God and a Saint dwell one in another, as Love is de-
fcribed to be the Union between the Lover, and the beloved Object. So he is
(pokenof. 1 John 4 16, God is Love, He that dwells in Love, dwells in-
God, and God dwells in him. It is the Infpiration of this Holy Spirit of Love,,
by which this Song of Loves was penned.
My Heart is enditing a good matter. My heart is full, boileth up, and floweth
forth with a good matter, fweet, beautiful and profitable, This Heart repre-
fents every Member of Chrift, which all have one, and the lame Spirit. Thefe
words thus opened, afford us this Doctrine.
1. Docl. A good Heart is a Treafury of good things. Matth. n, 35-. A
good man out of the good Treafure of his heart bringeth forth good Things. A
Treafure, or Treafury implyeth two things :
1 ft. A Place. A good Heart is a Treafury like Heaven in three refpects •
1. It is great, and (parlous. It comprehends all things within itfeif. It harh no-
thing above it, or without it, to fhutit up, and confine it. 2. h is o^ a fum-
ing, and glorious Subftance, made of Light. 3. It is incorruptible, iir
impr-v... ibie,
impregnable. No Thief can there break in to (leal. No moth, or ruft con-
fumes : There is no Principle of corruption, or decay within: No power from
without can prevail there.
i. Precious things laid up in this Heavenly Heart make it a good Trea-
sury. All the precious things of the Sun, and Moon, of the Heavens above,
and the deep below,are here. Here arc Eden and Paradife. Gen. i. 10. A
River went out of Eden to water the Garden. The jews oblcrve from this
place, that there are two Paradifes, a Superiour, and Inferiour; One above,
Another below. In that above is the Fountain of Pleafure, from thence the
ftream defcends, which makes that below ever-green, and flourishing with de-
lights. Eden hgniries Picafure or Delight, which name in another word is gi-
ven to Chrift, as he was eternally in the bofom of the Father; Prov. 8. 30.
1 was by him, one brought up with him, Delights from day to day. Jelus
Chrift in his Heavenly Image,in the Subftance and EiTence of the eternal Light,
is Eden, the Paradife above. In his earthly Image, the fweet Shade where
all his Beauties fcem at once to deep and fpring, he is the Paradife below.
There is he the Eden, and the Fountain in the midft of Eden. Here the Gar-
den watered bj^the River going forth from Eden. A good Heart hath in it-
felf both thefe Paradhes ; the Fountain, and the Stream ; Eden, and the Gar-
den. Cant. 4. 1 j. The Lord Jefus calls his Spoufe, A Fountain of Gardens,
a Well of living Waters flowing from Libancn. The holy Heart is both the
Fountain which makes all things Gardens, Paradifes, which way fbever it
flows, and thole Gardens too. It is both Libanon with the Fountain in it ;
and the Gardens below in the vallies, in the midft of which the Living Waters
from this Fountain run along.
ReafGn. The Heart is that Spirit, which is the fir ft Spring, and Principle
of Life in man. Prov. 4. 13. Keep thine heart with all Diligence : For out
of it are the iflues of Life. All the treafures of this World, its Light, Forms,
Vermes, operations are firft in the Sun. From thence they flow forth in vari-
ous Streams all round about him , while yet they are ftill comprehended in
him, as being not only their inmoft Center, but alfb their outmoft Circle of
Light, and Life. So is the Heart, or Spirit of Man, an Invifible Sun in the
mid ft of hi in, far more great or glorious than this which we fee • in which all
forms, and acts of Life, like Beams, rile up firft, and fullcft , from whence
they are difpenfed, anddifperfed.
The Hebrew wcrd,to keep, imports a double (h^(h. ift. D.ligently oblervc
thine Heart, what Spirit, or Principle it is, by which thou art acted. Such as
this is, fuch is thy whole Life. If thy Heart be a Subftantial, true, pure
Spirit, thy whole way, and work, all thv Joyes arc Subftance, Truth, Light,
Immortality, as the Vifions of God. If the Heart which is in thee, be flia-
dowy, thy Life is vain and empty, the dream of a ihadow. Is thy heart cor-
rupt and pol'uted ? then are all thy Streams polfoned, death lurks and fports^
irfelf
E ['93 3 - ■.••(
kfelfin tHem with an innumerable company of Devils, 2. Keep, that, is j.
preferve thine own, thy true Heart with all diligence. Abide in Chriil,, and .'■■
his Love, as the only root of Life, from whence alone fpring the ftp, , green- .
neiTes flowers, fruits of true Sweetnefles, Beauty, and Bleflednefs. ..Watch
day and night, that no other Spirit put forth irfelf in- thee ; for every othes
Principle behdes Chrift, and his Love, will certainly prove. a Counterfeit, and
inftead of a Heart, out of which the Iflues of Life ought to be, a root of bit:-
ternefs. f <[ >'
'" There is a Twofold Heart : i. Natural. 2. Spiritual.. ...
i. There is a Natural Heart. This is the fupream' part of the natural Soul,
the Angelical Spirit in Man. i Thef. 5. 23. St. Paul prayes: The very God of
Peace tanciifie you wholly : and I fray God your whole Spirit, and Soul, and Bo-
dy be preserved hlamelefs unto the coming of our Lord Jefe/s Chrift. Here wq
have the natural Man divided into three parts, which are equally capable of
being (an&ified, or by defilement made fubject. to blame. 1 . Spirit, 2. Soul.
2. Body. The Spirit is as the Fountain ; the Soul the Stream of Life: The
Body the Channel in Which this Stream runs along. The whole Man is one.
Beam fprung immediately from theDivine Glory .The upper end of the Beam,
where it is fulled: and brighteit, immediately united to, and rooted in the fu-
pream Light, makes the Spirit. The lower!: point, lead and darkeft, almofr.
vanifhing^into the Shade, with which it mingles its light, where it toucheth -
the Earth is the Body. The Soul is the middle of that Beam, partaking of
both thefe, dividing and uniting them, like the Firmament between the Wa-
ters above and the Waters below ; . the Angels being the Waters above the
Firmament ; and Corporeal Lives thole below.
The Spirit is the Angel in Man, or Man in the Similitude and Society of
Angels; the invifible Image, the firn: Treafury of all his Natural Beings, Beau-
ties anoLife,which afterward dc(cends,and diftingu'fheth itfeif into the varieties
of Infer iour Ac~ts, and Appearances. St. Paul therefore in the forementioned
place calls it their whole Spirit.
The Body is the Outward and Vilible Image , the Shadow below of this
above.
The Soul is the Life, by which the Spirit defcends into the Bccy, main-
tains communion with it, and gathers it up again into itfeif.
According to thefe D'. {Vinci: ions and Defcriptions Solomon difcourfeth, Ecclef.
11. J. Then floall the Dufi return to the Earth as it was: and the Spirit jhali
return to God, who gave it. The name of God there hgnifies Gods or Angels,
for whom it is frequently, and expreily ufed in the Holy Scripture. The
Jews fay it properly imports the Divine Nature, as it is cloathed with the An-
gelical; God in the midft of all his Holy Angels, coming forth into the Crea»
tion, defcending to be the Head of it. > ' * ''
•It is an Englifo Proverb: If men could live without the company of Wo-
C c . men.
men, they fhould convert with Angels. This is true ; when the Spirit,which
is the Head, and the Man in us, withdraws itfelf from its Shadowy Image,thc
Body, which is as the Woman, it finds itfelf in the Form of an Angel * and in
the Society of Angels. From the Angelical State and Company it defcends
into the Body. Thither it returns again, when it leaves the Body.
This is the Natural Heart, the Angelical Spirit in Man, made in the Simili-
tude of God, as he cloaths himfelf with the Angelical Image, as with a Gar-
ment of Light, and (b vailing his naked, unacceflible Glories comas forth to
he the Head of Angels. This Spirit is the Immediate Seat of the Divine
Pretence, the Glory the Angelical Throne. Here the precious things of the
Sun, and the Moon, of the Invifible, and Vifible Image of the Divine Nature ;
here the Riches of the whole Creation appear together in their fulled Luftre,
and moft beautiful Order. The Letters of the Latine Name for Heart, Cor,
make the firft Letters of thofe word* Camera Omnipotentis Regis, which being
interpreted are, the Chamber of the Almighty King. It is a common obfer-
vation, that the Heart of Man is Triangular, which therefore cannot be tilled
with the round World, but only with the Trinity. This Heart, of which
we (peak, is properly Triangular, confiding like the Angels, of thefe Three,
EfTence, Underftanding, and Will, the proper, and Immediate Type of the
Trinity, which as it can be fitted, and filled up only with the Truth of that
Type, thofe Three ever-blefled Perfbns, as their Seal in the nobleft mettal,ncxt
thesnfelves, it contains more exprefly, more at large, and more glorioufly ail
thofe Figures, and Draughts of Divinity, which are imprinted upon the Face
fof any Creature. O the ineftimable Treafures of Mans Natural Heart, if
Sin change it not from a Palace of Angels to a Prifbn of Devils, or a Grave I
a. There is a Spiritual Heart, l Cor in. 6. 16. He that is joyned to the
Lord, is one Spirit. Mark the Abfblutenefs,and Univerfality of the expreffion:
one Spirit. He who is joyned to the Lord Jefas by believing, is one Spirit
with Chrift, one Spirit in Chrift, one Spirit, as Chrift is one.
Gdat, g. 19, xo. St. Paul thus diftinguifheth between the Law, and
the Gofpel : The Law was ordained by Angels in the hand of a Mediator.
Now a Mediator is not a Mediator of one ; but God is one. There is a Two-
fold Mediator; one,who hath his Ground in the Diftance,and his End to main-
tain the Diftance between Two Parties. The other is founded in an Uni-
ty, and his work is to manifeft, and make perfect this Unity. The Character
of the Law is Duality, and Divifion. God, and the Creature are prefented
each to other,as two upon different Principles,treating on a Covenant of works,
•containing different Terms to be performed by each apart. In the Gofpel God
reveals himfelf, as he isOne,ashe is the Ground, the Object, the End of all his
affections, and operations ; as he comprehends himfelf, and the Creature in one
Perfonrand in one Spirit ia our Lord Jefos ; as he loves the Creature with the
fame love, with which he loves himfelfjand beholds it in the fame Qlory, with
which
which he beholds bimfHf in GHrift. This is the Covenant of Grace, in which
the Lover, and the Beloved are both One.
You may now ask me two Qiieftions:
4^ i. How God is One ?
J%^ x. How a Believer is one Spirit ?
4^. i . How is God One ?
An. God is one four wayes. i. He is perfect. He comprehends all parts
of Excellency in every kind and degree, Eilentially in one fupream, and uti*
divided Point of Being within himfelf. He is to himfelf the Eye, the Light*
and the Object^ the Love, the Lovelinefs, the Joy and Fruit of both; all in
One. The moft curious Compofition of all Sweets in one Ointment, or Per-
fume i The moft natural extraction of the vermes of all herbs and flowers in-
to one Sweetnefs in Hony falls infinitely fhort of the Unity of all Perfections
here, and the Perfection of this Unity.
z. God is Pure. There is no mixture in him. As they (ay of Gold the
pureft Mettal; It is plenum fui9 full of itfelf: (b is God in the higheft fenfe.
Every grain of pure Gold, is Gold. Every thing in God is God. There is no
mixture, Divifion, Allay, or Bound. The Divine Nature is endlefly compleat,
and entire within itfelf, like a Sea of unfhaded Light, which hath no (nore»
or Bottom. God is Light, and in him is no darknefs. z John i. f.
3. God is unchangeable. He is the Rock unmoveable $ He is the Rock of
ages. All fiicceilions of Time, like Waters of a River pals by him, and behold
him through all revolutions fixt in the fame place , and State. He is the
Rock of Eternity. As Wheels owning round in a Cave within a great Rock :
So all the Times and Changes of this World are comprehended within the
Unchangeablenefs, and Eternity of his Eflence.
4. God is the Fountain. He is not a Broken, Barren, but a perfect, and
pregnant Unity. Rom. 9.56". Of him, and Through him, and To Him are
all things, to whom be Glory forever. As all numbers are a Unity multiplied ,
Co are all things various Sparkiings of this Divine Unity ; Emanations, and
Manlfeftations of the lame God presenting himfelf to us at fundry times, and
in divers manners. Love is defined to be Partus in pulchro, a Birth in a Beau-
ty. The is the true nature of things, that Divine Love, which is the Birth of
all Varieties of, and in this Beautiful, this Blefled Unity.
z. J®. How is a Believer one Spirit?
1. That One, Eternal Spirit brings forth the Spirit of a Saint, as his own
immediate, proper and Peculiar Birch ; as the dear Reflection of himfelf. A
Saint is the Workmanfhip of Jefus Chrift, not as a Picture is of a Painter,
but as a Child is of the Father, one Spirit, one Life, one Divine Nature is ia
Both.
%. This one Spirit begets, and brings forth the Spirit of a Saint in his own
likened. Rom. 8. 19. God hath pre defi mated us to be conformed to the Image of
C c x hit
0,6]
hi Son ; that is to bis heavenly Image, as he Is the quickning Spirit ; i Cor.
i 5-. 45, 49. The Lord Jefus is our. Father, the Father of the new World ,
the New Birth in us, as he is the Heavenly one, that Spirit, which is the fii-
pream Unity, the Lord and Fountain of Life, and Spirits. So he brings us
forth in the Image of the fame Heavenly Form, and of the fame Divine Unity.
Thus he prays to his Father; John 17. 21. The Glory -which thou gave ft to
me, I have given to them, that they may be One, as we are One. BehoM the
Divine Birth of a Saint, the Divine Likenefs into which he is born, and the
Divine Unity, the Ground, and Form of the Divine Birth, and Likenefs.
3. The Eternal Spirit unites itfelf to the Spirit of a Believer thus regene-
rated in the moil Intimate, Entire, and Infeparable manner. They mutually
inhabit, fully poifefs, perfectly enjoy each other. In life, and death, time,and
eternity they are undivided. Thus this Heavenly Adamft\z Unity, and Foun-
tain of Spirits cafts himfelf into the fleep of Humane L'fe, and of Death, that
he may bring forth from his Side, and his Bofbm this Sifter-Spirit, this true
Eve, the Mother of all Living, of all Heavenly, and Spiritual Lives,, as he is
the Father. Then, when he awakens in the Refurrecl:ion from the Dead, he
takes her to be hisSpoufe, as ihe is his Sifter in the Fellowfhip of the Divine
Unity, which is the glorious Ring, and Circle of all Relations. So (he, who
is So rit of his. Spirit, in the likenefs of the fame Spirit, is made one Spirit
with him.
Thus you have an Anfwer to thefe two Queft'.ous. You fee, how God is
One', How he, that is joyned to the Lord, is one Spirit. O that men knew
God unvailed, revealed in the Light, and Grace of the Gofpel, as he is One!
O that they they did rellilh the Sweetnefs of this Unity of the Spirit, which is
the height of all Relations, by which God is one to a Believer in all times-,
and things, one in him, one with him; by which he alfb is one to, in, and
with God ! This fight and fenfe would make us to be continually in Pangs
of longings to be regenerated, and brought forth into this Spirit, and Unity ;
as Jefus Chrift is always in pangs of Love to bring it forth, and form it
in us.
But to conclude this Reafon; This Holy Spirit, this Spirit of Unity, and
Unity of the Spirit is the Spiritual heart, of which we fpeak. St. Paul Ephef 3.
cxpreffeth it by being rooted in Love. This is that Root, which we have
in the eternal Love of Godan that Love,which is God,in God, as he is Love.
This is the new Heart,which is bred and cheriihed in the bofbm of the Father.
Thefe Heavens above us comprehend in their Circuits all things here below,
which, as learned men teach us,are figures, & images of their vertues lent forth
from them. But they have fixed in therafelves innumerable Bodies of Light ,
and Glory far exceeding all things here. They fay , that thefe Heavens are
Circular, becaufe that round Figure is moft capacious, and beautiful, as be-
i:^g an Image of the Unity of Angelical Spirits. How great and glorious a
Grcle
r*97i
Circle then vaftly tranfcending the Heaven of Heavens is this Divine Unity ,
this Spirit which is the new heart of a Saint ? All the Heavens,and this earth lie
within the compafs of it, as Light fhadows which it cafteth from it (elf. But
as for thole Treafures which are proper to it, which are fixt in it, how infi-
nitely more innumerable, how infinitely richer are they ? The mind of Chrift
with all the Beauties, and Brightnefifes there ; the deep things of Godj with
all thofe Lights and Joys unfathomable to every natural Eye, and Heart, lie
within the Circuit of this Spiritual Principle. A great Philofbpher caird the
Angelical Spirit in man, which is his Natural Heart, the Flower of the Soul.
It is (b indeed, as the Blofloms upon Fruit-Trees j but the Divine Spirit, the
Spiritual heart is the Fruit,
i. Ufe. Seek this good heart,which hath (b good a Treafure in it. That
you may feek it with all afTeSHon, and diligence, takethefe Three directions :
Believe the Truth of this Principle : Conlkler the Precioufnefs of it : Under-
ftand your Propriety in it.
i. Believe the Truth of this Principle. When the Apofties asked the
Chriftians in Samaria, whether they had received the H Ay Ghoft, they an-
fwered, that they had not (b much,as heard whether there were a Holy Ghoft
or no. Is not this the temper of many amongft u?, of mod, of the fenfitive,
and natural Spirit in us all ? We do not (b much as believe, that there is a Ho-
ly Ghoft \ much left, that this Holy Ghoft is poured out upon any Soul, as a
Heavenly Anointing from above \ or dwells in any heart, as the Principle or a
(upernatural, and eternal Life. He that comes to God, m .ft believe, that
God is, and that he is a Rewarder of thofe- that diligently feek him : Hdb. 1 1 .
6. Fix in thine heart with an unftuken faith, the-fe two Radical Truths ,
from which all the fatnefs, and fweetnefs of the Tree of Life is derived into
our Spirits : i. That God is. x. That there is a Union between God
and N4an in One Spirit. Say frequently to thy (elf; It is true, It is the firft
Truth, upon which all other Truths are built ; that there is a fupream, in-
comprehenfible Being, which fhines through all, and fills all, the Fountain ,
and Meafure; the End, Perfection, and BlefTednefs of all Beings. It is as
true, that this ever-glorious God defcends in Jefiis Chrift to fow himfelf by his
own good Spirit as a Divine Seed in the heart of man below; that by the un-
vailing of his original Excellencies he fhines, as a fpiritual Sun from above in-
to theSoul,to quicken,awake,and call forth thisSeed,in the vertue of which the
Soul fprings into a new,and heavenlyBeing,comes toGod by the frefhParticipa-
tions of his life, grows up into hisLikenefs, pleafeth him, is poftefs'd, and en-
. joy'd by him, pofleffeth, and enjoyeth him with an unexpreflible fulnefs of all
mutual, and Divine Pleafures. When the Merchant in the Gofpel found a Pearl
in the Field, he went, and fold all to purchafe this Field. If you have difco-
. yered thi3 rich Pearl of the Divine Nature, as a Root at the bottom of your
spirits: go, exchange every. Principle, Power, and excellency to give your
ie^i
felf up to the conduct, activity, fruitfulnefs, enjoyment of this alone.
a. Confider the precioufnefs of this Heavenly Principle, Ef. 6. i j. God
compares his people in the greateft deflations to an Oak, whole Subftance is
in it, when it hath call its leaves: (b faith he, the Holy Seed (hall be the Sub-
dance thereof. Confider here three Precious Things in this good Heart, which
is the Seed, and Principle of Grace in us.
i . This Spiritual Principle is a Subftance. Solomon complains of all
things under the Sun ; the Eye i3 not (atisfied with (eeing, nor the Ear filled
with hearing. He brings this as an Argument, and effedr. of their vanity. All
things here are Shadows only, and (b empty, unfatisfa&ory, endlefly raifing
expectations , and defire, but never anfwering them. When this Spirit, which
is far above the Sun is received by thee, when this becomes the Principle of
all thy faculties, which fees in thine Eye, hears in thine Ear, underftands, and
wills iathine heart ; when this is the Treafiiry, from which all Objects come
forth to act thole faculties:then thineEye will be (atisfied with feeing (ubftantial
Beautics,thine Ear will be filled with (ubftantial Melodics,thine Underftanding
will fit down to a Heavenly Feaft of fubftantiai Lights, and Truths, thy Will
(hall lie down to a Sweet and Eternal reft in a bed of (ubftantial Embraces,and
Joys, in the midftof the Subftance,and Eflenceof Goodnefs itfelf.
x. This is the Holy Seed. The Heavens over our Heads are pure. They
are free from that grofs, and dark Matter,with which all Forms of things arc
mixt here on Earth. This Purity of theirs, is their Tranfparency, Light,
Luitrc, Harmony, Vertue, Incorruptibility. Yet they are Corporeal, and
Bodily ; their bright Beauties (kail be turned into Darknels, and Blood. The
Angels are purer far, than the(e Heavens. They have no Cloud, Clog, or
Drofs of Bodies. Yet are they mixtures of Light and Shade. Their Glories
are vails upon the true Glory. They wax old, as a Garment, and ate changed.
Their Nature isfubjeclto ftains, and falls. But this Principle, which is the Seed,
and Heart of a Believer is purer than the Heavens, or the Angels. It is the
Spirit of God, the true Light, in which there is no Darknels* Simple^ incor-
ruptible, Unchangeable.
3. This Principle is durable. It is a Fountain fpringing up in the Soul to
Eternal Life, John 4. O precious Trealiire ! Eternity is denned to be the
full, and unbounded Poffeffion of all Good at once, in One. Pearls have their
price, becaule they have their luftre in a lading Subftance. This Holy Seed
is the onely Pearl of price, both for its Luftre,and for its laftingnefs.
The Will of Man naturally moves to good. The greater the good is, and
the more clearly it appears to us; (b much the more natural, and powerful are
the motions of our Will to it. Did we underftand the goodnefs of this Spiri-
tual Principle for the Reality, the Excellency, the Eternity of it ; the Water*
are not carried (b naturally, fo conftantly to the Sea , nor Fire upwards to the
Bofom of Heaven 3 as our Souls would to this Sea of Life,and Bofom of Love,
Union
[ *99]
Union with God In the Unity of his own Spirit. Thus wc have done with
the id Dire&ion to quicken us in our purfiiit of a new Heart, a Spiritual Prin-
ciple, which is to confider the prcciou(he(s of it.
3. Underftand your Propriety in this Divine Principle. 1. You were
made in the Similitude, and Image of God. He is your Original; the Sub-
ftance and Truth of your Being; more truly your (elves , than you are your
(elves* %. God is your Father, There is one God the Father, of whom are all
Things, feith St. Taul 1 Cor. The Cheeks of Chrift are (aid to be Beds of
Spices: Cant. jf. 1/. 1 3. Our Immortal Souls, our whole Perfbns are (prung
up out of the Glories of the eternal Spirit, as Spices, and Flowers out of their
fieds in the Gardens. When we are united to this Spirit, wc return to our
own Original, like thofe hWers;we fink down into our proper Beds and Roots,
to receive a frefh Life and Beauty. 3. Wc are made by, and in Chrift, Col. 1.
By Chrift, as our immediate Principle, and Pattern; In Chrift, as our proper
Habitation. The Original Sin of Devils, which infected Mankind, 'is plainly
fet down to be this ; Jude 6. They kept not their hrft State , in Greeks
Principle : but left their own Habitation. Propriety begets Love ; for both
Love and Propriety have their life and root in Unity. There is nothing which
is fb much thine own, as God, as Chrift, as trie Spirit. Thefe are thine own
Father ; thine own Habitation, where thou art at home ; thine own Principle ;
thine own Original ; thine own trueft and beft Self. Let this Propriety then by
Love amending from thee, by the (enfe, and influence of a greater Love far
defending upon thee, encourage, allure, and attract thee to this Divine Prin-
ciple, this Spirit of Union, by which thou becomeft one Spirit with Chriftjand
the Father. Thus return , O man , whofoever , whatfbevcr thou art, to
thine own Home, to thy proper Unity, as the wandring Bird to her neft ; and
the Wife of Adulteries to the bo(bm of the Husband of her Youths, where
(he finds a Fountain of Heavenly Loves ftill flowing frefh for her, as at the
firft ; into which (lie cafts her (elf, and finds all the Beauties of her Youth, and
Purity reftored unto her, as in the beginning ; her fins and (brrows flying
away, and vanifhing into the Air of this eternal Spirit, as Shadows of the
Night, and Dreams of a man afleep, when he waketh.
Ufe l. This good Treafureof a good Heart is a Cordial, and Comfort
againft Lofles, or Sufferings. Heb. 10. 24.. The holy Penman tells the Difci-
pies, to whom he writes, they took joyfully the fpoiiing of their Goods ,
knowing in your (elves,* that ye have in Heaven a better and an enduring Sub-
ftance. Some read it knowing that you have in your (elves in Heaven a bet-
ter, and an enduring Subftance. This Scripture upon the riches of the Spiri-
tual Principle in a Believer groundeth five fweet and full Confolations.
1. Thou haft the Subftance. A Laced cemonian invited to hear one fing
like the Nightingale anfwered, To what purpofe, when I can hear the
Nightingale itfelf; When thy fenie mourns to thy Soul, and (aith; They
have
[
2CO ]
have taken away our Effort es^ our Friends, all the joys of Life. They willtakt
away our Lives alio: let thy (bul reply j why mould we mourn for the Shadows,
when ftill w« have the Subftance ?
2. Thou haft all things better. Philofophy faith, that every plant below,
hath its Star in Heaven ^each Star its Angel above ; the Angels their Idea's,or.
Original E(lencesrand Truth?,in God, to which they areas Types only. Is thy
Flower withered ? Thou haft it in a Star. Is thy Star darkned ? For thy Sta*
thou haft an Angel. Are the good Angels, which miniftred to thee, with-
drawn from thee ? They are prefent, and appear to thee in a better manner, in .
the Form of God. Canft thou grieve for the lofs of a Figure in Wax, when,
thou haft the fame Figure in a Gold-Seal, from which the ImpreiTion of that
Form was made upon the Wax ?
3., Thou haft all to endure for ever. The Scripture compares Spiritual,
and Heavenly Things to Spices, for their Sweetnefs, and Incorruptiblenefs,be-
caufe they partake much of the Sun. Spices are prcfer'd before Flowers, be-
caufe they have a more Lifting Sweetnefs ; and not only fb, bat they preferve
us bath living, and dead from corruption. Therefore they are ufed for pre-
fervatives from Infection, and for Embalmings. Thou feeft thy F'efh, and all
the Glory of thcFkfh round about thee wither, and fade away. Trouble not
thy (elf. .In. ftead of thefe Flowers thou haft Spices. Thou haft all thy plea-
font things in an incorruptible Spirit,where they not only preferve their fweet-
reiks ever frefh tor thee, but thee alfo ever flouriiliing in the enjoyment of
them.
4. Thou haft ali in Heaven. " A Believer is ever in Heaven, and hath Hea-
ven in himfelf. For that Spirit, which is his Principle is the higbeft Heaven,
The Joys of the Gofpelare compared often to a Feaft, to a Wedding Dinner
at the Marriage of a Kings Son. Now there go to make up a Feaft, not on-
ly coftjy, and curious fare, but all things fuitabic. Stately, and rich Rooms,
Mufick, Perfumes, excellent company, all the Furniture, and Entertainment
great, beautiful, and delighting. Thus thy Sufferings only change the Scene.
What thou nadir, before on Earth* now thou haft in Heaven, in the glorious
Fellbwfhip cf all Angels, and Triumphant Spirits, with the Ointments of the
Holy Ghoft , the Melodies, and Harmonies of Divine Love founding thorow
all the Beauties of the Divine Nature, in the pureft Light guilding all; Joys,
and Immortal Pleasures like Doycs with Silver Wings, and Golden Feather
flying about every where, being nothing but the Spirit or all Grace, Joy,and
Glory in various forms.
j\ Thou haft all this Subftance, this Heaven in thy felf. A Believer hath
t" . Heavenly Things in himfelf by a threefold Union.
1. Ijv a Union of Love. As thefe Heavenly things are thy Beloved ; fb
thou art their Love. As thou behoUeft all pleafantncnes in their faces : ibthou .-
art their Garden of Pieafurer, where all precious thing?, new and old, are
trea-
[201 ]
treafuredup for thy Beloved. They are thy reft, and delight: their Denrc is
towards thee. You are in the Unity of the Spirit, as One made Two, and
Two made One again. _
a. By a Union of Likenefs. Thofe Heavenly things, and thy Spirit arc
as Brother and Sifter that fuckt the breafts of the fame Mother ; as Twin- Li-
lies or Rofes (pringing from the fame Root of Love. They are to you, and
you to them, as clear and mining Glafles, in which you mutually fee the Faces
each of other, and your felves as reflections of each others Beauties. Jefus
Chrift in the Canticles often calls the Holy Soul bis Sifter-Spoufe. He calls her,
Can. i. Q- My Love. The word in Hebrew according to its Root is the
fame with that, which fignifies a Friend, who is defcribed to be Alter Idem, the
fame in another Perfbn. It properly imports One made into Two by a Di-
vifion, as Adam, and Eve ; the other half on Ones felf.
5. By a Union of Subftances. Bodies can never meet in One. No one
Body can ever be in two places at oncemor two bodies ever in one place.They
unite only by Touches, by their outfides, by Accidents, and Shadows. A Ho-
ly Heart, and Heavenly Things unite, as Spirits, as the pureft Spirits, where
the Unity is moft perfect. Thefe intimately, totally, effentially, formally pene-
trate, poffefs, fill, and actuate each other. You have a fhadow of it in the mix-
ture of Lights; or in two clear, and bright Eyes, when they look full, and
ftedfaftly one upon another. So Chrift prays, Johnij. 21. That they all
may be one, as thou Father art in me, and I in thee, that they may be one in
us. A^ain, v. 23, I in them, and thou in. me, that they may be made per-
fect in One. The Radical, and Original Unity is that of the Blefled Perfbns
in the Trinity ; the moft immediate Branches, and livelier! Copies of it are
thofe Two, of the Divine, and Humane Nature in Chrift's Perfbn ; of the
Head and Members in his Myftical Body. But this mall fuffice for our prefent
Doctrine, that a good Heart is a Treafury of good things,
<
• » -
;. / & ■ ;■ . : .
\_.
D d PSAL.
[201]
PSAL. xlv. VER. II.
Thou art fairer than the Children of Men : Grace is poured into
thy lips : therefore God hath blejjed thee for ever.
THis Pfalm is a Song of Loves. It containeth the whole myftery of the
Gofpel, and of the life of a Saint with his Saviour, both in the Figure
■and Subftance, which is all an Heavenly Songo't Spiritual, and eternal Loves.
An Holy Soul in love with Jefus Chrift is altogether taken up with this Three-
f:Jd exercile. i. The Defcription, and Contemplation of the Perfbn of her
Beloved, i. The Deiire, and continual longings by day, and by night to be
poflels'd of, to enjoy this Perfbn. g. The care, and labour to belike him, to
partake of his Beauties and Graces, to derive them by the channels, andftrea-
mings of the Spirit into itfelf, to transform itfelf into his Likenefs.
St. Paulfpends the firft part of his difcourfes in drawing afide the Curtain,
and letting the Perfbn of Chrift in its entire form, naked glories, and native
fweetnefles in the Eyes of Believers. Then he leadeth, and prefleth them to
the enjoyment firft, next to the Imitation of this Jejus upon the ground of his
own Lovelinefs, Love, and Life.
The firft part of this Pfalm is (pent in like manner upon the Perfbn, and
Praifes of the Lord J ejus. This Verfe hath Three Parts. 1 . The Beauty of
Chrift j Thou art fairer, than the Children of Men, 2. The Love, and Sweet-
nefs of Chrift ; Grace is poured into thy lips, 3. The Seal of the God-Head,
of the Father, of his Bleffednefs, and Eternity upon the Perfbn of Chrift j
therefore God hath hlejfed thee for ever.
1 . The firft part in the Text is the Beauty of Chrift', Thou art fairer than
the Children of Men. Jefus Chrift is the faireft of all men. He is fairer than
the whole generation of Mankind. He is fairer than any perlbn born of Man.
The Lord Jefus excells all Mankind in Beauty , in Three refpeBs.
1 . The Humane Nature of Chrift taken by itfelf, was born of a Virgin-
Mother, and God immediately fupplyingthe place of a Father. So it was, as
a Morning-beam begotten between a pure Sun, and a clear fweet Air. Then
it was born without Sin, the proper, and only deformity of Spirits. Thus
his Soul and Body were like a Silver ftream, flowing quietly in a clean channel,
where the Image of the Skie,and all the Heavenly Bodies figures itfelf con-
flantly, and clearly. So did the Mind, Will, and Workings of the God-Head
figure themfelves, and rhine in the Manhood of Chrift. Laftly it is the com-
mon [enfe of Divines., that the Complexion of Chrift was very delicate, and
pure,,
[ 20J]
pure,arifing from the mod accurate proportion of the Elements,the moft exa&
Harmony, and purity of the Humours, and Spirits in his Body. Wej never
read, that he was at all Sick. As this made all his Sufferings the greater tho-
rough the quicknefs of his fence : fb it made him in his outward F#rm extream-
ly (weet, and lovely above the reft of men.
But befidesall this, the Holy Ghofi feems to fix its eye upon the Humane
Nature of Chrift in two other States different from that of his Incarnation by
the Virgin Mary ', as he is the Firfi-born of the whole Creation, or of every
Creature ; and as he is the Firfi-born of thofe that rife from the Dead -, Colojs.
i. 15*, 18.
The Jews fay, that the Mejfias was thefirft Creature jthzt all the reft were
made by Him, in Him, and for Him, as Pictures to the Life, and Copies to the
Original. A German Divine teacheth, that he who receives the Body of Chrift,
receives at once all, that is good,or fair in the whole world from the Beginning
to the End of it.
But the Humanity of the Lord Jefus, as he is the Firfi-born of thofe that
arc rifen from the Dead, excels Adam in all his Innocency, and primitive Per-
fections, yea, and Himfelf a\(b,2.she was the Firfi-born of every Creature, the
Natural Head of Angels, as much as Heaven exceeds the Earth, or a Paradife in
the third Heavens an Earthly One, i Cor in. 1 5-. 49. 'The former was -an
Earthly Beauty, fading, defigned for a Sacrifice, to be expofed to all forts of
fhame, and Sufferings, to be made a Prey to the devouring jaws of Death.This
latter Beauty is Heavenly, Incorruptible, feated upon a throne, which indureth
for ever, and ever.
2. The Second Refpetl; in which Chrift is fairer than the Children of men is,
the Union between the Divine, and Humane Nature. All the Beauties of our
Saviours Manhood areheightned by this Union to that Luftre,and Lovelinefs,
which cannot be exprefs'd in any meer Creature ; as a fine Cloud, a Garden cf
Flowers, a Statue of Gold are quite other things, when the naked Sun fheds
his Beams immediately upon them,than when they are fecn in a commoner re-
flected Light.
By vertue of this Union the Humane Nature of Chrifi is One Per/on with
the Divine. As precious ftones area common water congealed, but inclofing
particles of the Heavenly, iEtherial Light, and Spirit : So the Manhood of the
Lord Jefus in its lov/eft ftate cf Flefh, in its Blood, in the Grave, excel'd in
vertue, outfhined in Luftre, Rubies, Diamonds, all the precious things of the
Creature in Heaven,and Earth,by vertue of this Union. For in all thefe States
God was the Perfon there ; all fubfifted in him, as Branches in the Tree of E-
ternity. As Thomas did to the Wounds of Chrifi : So may we to our Beloved
in every form, in the Ghaftlinefs of Death fall down ravifhed with the great-
nefs of his Glory, and cry out \ My Lord, and my God. Every thing of our
Jefus feen into the depth, and infide of it, or in -a right Light is an Heaven
D d % of
C ^4 ]
of Heavens, John i. 14- The word was made Flep9 and dwelt among us^ and
we Jaw his ghry9 th> glory, as of the Onely-begotten Son cf Gcd.
3. The laft, andiigbefi confederation of our Saviours Beauty is, as he is God,
One with the Father, the Oncly true God. This is the Head of fine Gold, of
fclid Gold, to which all his other Beauties are, as the Locks, and Curies of his
Hair, black as a Raven, Shadows, and Foils. Can. 5. 11, This is your Belo-
ved, and this is your Friend, O believing Souls.
I (hall now give you a Tr oof from Scripture^nd Rearcns concerning the whole
Perfbn of Chrift after this explication of his Beauties in particular Forms^ and
States.
Man was made in the Image, and Similitude of God,of the whole Trinity.
For fb Divines expound that, Gen. 1. Let us make man in our own Likem
< : the Three ever-bleiicd Perfims in the God-Head. Some make it a confuta-
tion of the Deity in the Aucmbly of all the Holy Angels to make man an
Image, where all their various Excellencies (hould meet in the Unity of his
Perform to make Man a Mufical Harmony, of which every Angel makes a part
©mv. Upon either of theft Interpretations Man is the mod beautiful of
Creatures, having the perfections of all Summed, and Sealed up in himfclf, to
make a compleat Gmilitude of the Divine Nature ; like myftical Letters in the
Living Wordy of which the Firft Adamis a Figure. In the 1. of Ezek. The
living; Creatures full of Wings, and Eyes, by which the Angelical Nature is
repreferited among their other manifold Forms, which appear in every particu-
lar Angel, is the Form of a Man. This Humane Form is the Image of God,tlae
Beauty of the Angelical EiTences, and the proper Eflence of man.
Let us then enlarge our Doctrine, and confirm it in its Latitude.
If Jefus Chrift be feiref thaa the Sons of hlsn^He is thefaireft of all Things.
Vroof Can. J*. 9, 10. The Spiritual Bride, which is the Church in gene-
; each believing Soul in particular tediheth of Chrifi by the Spirit of
Truth, that He is white and ruddy, the chief eft of Tat Thoujand.
We have here the Beauty of Chrift fet forth, firft, Absolutely • then Com-
Firft, Abjblutely j He is white and ruddy. The Hebrew word for white fig-
:h fmooth, clear, mining brightnefs, like that of the Body of Heaven m
the faireft, and calmed day. That for ruddy imports the pureft,and mod (park-
ling red, like that of a Ruby. The lame Word for the fubdance is ftt for
the riched Ruby,Lament, for the Ground out of which the Fird Man was
made, Gtn. 1. which, fay the Jews, was the faireft Compofition of all the
fined parts of the Earth, with its mod precious vermes far beyond the fined
Gold. The fame word alfbis ufed for theFird Man in his Fird Make, when
he was the faired Flower in Paradlfe.
The mod perfect white is the pureft Light, which hath no Darkneis in it.
The pured red, is the mod exact mixture of Light, and Shadow.
In
In General thefe words import a compleat beauty in the Perfon of Chrifi -
a beauty fui table to us, fitted to the Eye of our Faculties, our Senfe, and Un;
derdanding. It is the manner of Men to exprefs the moil perfect beauty of
a Face by pure W hite, and Red. We have alfb a fignification, that the choiced
beauties here are Shadows only of Jefus Chrifi. White, and Red in the love-
lied Face below is the Tjpc,znd Figure , in that glorious Perfon it is the Truth,
the Original. Divines call the Creatures with all their Excellencies Veftigia
Dei, the Fcot-fleps of God. If the Print of ChrifisFcet in the Dud makefuch
Beauties in Flefh and Blood, in thefe Heavens, in the Angels ; what are the
Beauties of his own Divine Perfbn £
In Particular, I. White is the Unity of Light in its (implic'ty. This
is the Perfbn of drift. Red exprelfcth the variety of Light and DarkneQ
with all their Degrees, and Mixtures, as they lie in the Unity of a pure, and
fimple Light. This is Light in its feveral Forms, and Drefies. This is the
high, and Univerfal Harmony, which maketh all forts of Muiick, and Beauty
thorow all things in Heaven, and Earrh,as it fendeth forth Sounds,and Glymp-
fes of itfelf any where. This hath all things in itfelf in their feveral perfect i-
ons. This maketh every thing in itfelf a Divine Mufick, and Beauty to the
Spiritual Eye, and Spiritual Ear.
z. White is the God-Head in Chrifi, making a Day of Beauty, which hath
no night going before it, or coming after it. Red is the Lord Jefus, as he is
God-man, where the Day, and the Night make one entire Day of perfect Beau-
ty, the Night fweetly fhadowing the Day,the Day mining beautifully thorow
the Night. Here Beauty hath all its Charms and Sweetneiles of its Mornings
and its Evenings.
3. White is Chrifi in Glory. Red is this Chrifi, this Glory defending to the
Depth of all Sufferings. Red is the Colour of Blood. Nothing is more apt
among Natural things to delight, and ravifh our Souls,, than the Mufick of an
excellent hand carried down in jud degrees by fbft, and melting drains to the.
lowed, and there, as it were, quite filenced , then on a fudden carried up again.
to a Sprightly,and Triumphant height.How agreeable,how delightful a Spect-
acle is this to the Eye of the Spirlt^to fee the Lord Jefus, who is Glory itfelf
defcending with beautiful Conformities to the Wifdom of the Father, with
fweet meltings of himfelf into the Will of the Father, thorow all degrees of
Sufferings into the Silence, and Darknefs of Death itfelf , then in a moment to.
fpringup into Glory, and Immortality by the Refurre&ion from the Dead ?
What believing, and loving Soul, when flbe feeth thefe beautiful goings of her
Jefus on the Earth, on Mount Golgotha, in the Grave, would not gladly go
down with him in the Fellowfhip of his Sufferings into the fame Grave, as in-
to a Spiritual Marriage-bed, to come forth immediately in the glorious Morn-
ing of the Refurreclion, as a Bridegroom out of his Chamber ?
I have hitherto fpoken of the Ahfohu Praife of Chrids Beauty in this Scri-
pture j
[206]
pturc ; He is White, and Ruddy. I am now tofpeak of the Comparative Praife;
He is the chief eft of ten thoufand : Ten thousand is a particular number fet for
All. The Hebrew word fignificth the greateft number ; it is applied to Angels,
Pfal. 68.1 8, Tfo Chariot of the Lord is ten thoufand -, Angels are underftood.
The Angels are the faireft of all creatures. Our Saviour is the faireft: of all
the Angels. The word Chief eft is In Hebrew a Standard-bearer. The
Standard-bearer carries the Banner. The Banner is the Mark and Prize under
which all the Troop march,for which they fight, to which, and under which
the whole Troop is gathered together. The Beauty and Lovelinefs of Chrift' s
Perfonfis the Banner fpread over all things, under which,in the force of which,
for which all things move in their feveral courfes, to which the gathering to-
gether of All (hall be. The Inftinff of this is All Love* The Pojjejfion and
Springing forth of this All Joy. We read in the Atts of an Altar with an In*
lcription,7o the unknown God. St. Paul preaching upon this7W, telleth the
Athenians ', Him, whom ye ignorant iy worfhip, preach I unto you \ meaning
Chrift. In the whole frame of Nature every Heart, every Creature, every Af-
fection, every Action is an Altar with the fame kind of Infcription ; To the
Unknown Beauty ; To the Unknown Jefus. This is the Mark, the White,which
every Being in nature ignorantly moveth to, which every motion ignorantly
aimeth at } this is that which all Underftandings, all Loves ignorantly worihip,'
uleem and adore; this Beauty of Jefus Chrift, concerning which we now
(peak. Blefled are your hearts, O Believers, which are Spiritual Altars with
the Perfon of Chrift, engraven upon them by the ringer of God, flaming with
the fire of an heavenly Love, and bearing this Infcription ; To the known
Beauty of that Jefus3whom we know,whofePerfon our Eyes have feen,aurEars
have heard, our Hands have handled, the Arms of our Spirits have embraced.
I come now from the Proof, to the Re of on s of the Doctrine, which are four.
I . Jefus Chrift is Beauty in its Original.
i. He is the Per feci ion of Beauty.
3. He hath all the Parts of Beauty moft com feat in his Perfon.
4. All Beauty is derived from htm.
Reaf. 1 . The Perfon of Chrift is Beaut if «L in its Original. He is the Firftfc)
the Higheft, and Be ft Beauty, Heb. 1.3. Chrift is faid to be The Bright nefs of the
Glory of God. Four things go to make up the Glory of God : 1. Excellency ;
%. Excellency at the height ; 5. An Union of all Excellencies reflecting upon,
imparting themfelves to each other. All center themfelves in the bofbm of eve-
ry one. All fee themfelves living and mining in the face each of other, as in
a living Looking-glafs. Our Beloved is that Image, into which this Glory fb
brings forth it felf, that it is One with it felf.
Brightnefs implies three things ; 1 . Glory at the Height, as Light in the
SunOi'ne; z. Glory appearing, Glory in an Image ', 3. Glory in its Purity.
The Perfon of our Jefus is fuch an Image, as is the Glory ilfelf, a Deep of Glo-
V*
ry, a pure, unniixt, unconfined, infinite Glory. He is an Image of (b clear Glory,
fo One with the Glory sthat All the God-Head appears in Him, and nothing
of it can hide itfelf from being feen there.
The Verfon of Chrifi is the Ejjential and Eternal Glory of the God-Head in
its own proper Form, in which it may be feen by Spiritual Eyes, in which it
may be a heavenly Bridegroom capable ©f being pofleffed, embraced, and en-
joyed by the Spiritual Bride, the Wife of this Lamb, without fpot or blemifh.
Can any foul that hath had the lead glympfe of this Mine , this Mafs of
Glory, the Blefled Perfon of Chrift, be Co treacherous, like Judas, as to value
him at, and (ell him for thirty pieces of filver, the Riches of this world ? Can
any Spirit, upon whole inward Eye the leaft Beam of his Beauty hath fain,
befb prophane, as Efau was, to fell his Birthright, his Inheritance in this King-
dom of Beauty, the Glorious Peribn of his God and Saviour, fora,Mefi of
Pottage, for fenfual fatisfadtions, for a Juft, for a fhadowy life on Earth ?
It is added, Heb. 1.3. That He is the exprefs Image of His, (namely, God
the Father's) Subftance, ox Perfon. True Beauty is defined to be the proper and
native Image of fbme True Good. The True Beauty calls, and allures all hearts
to it. The True Good gives them reft in the bofom of that Beauty. Beauty is
Goodnefs vifible : Good is the Invifible Spring and Center in that Beauty. God is
the Fir ft and Supreme Good', Jefzfs Chrift then, who is the Exprefs Image of
His Subftance and Perfon, in whom He is figured after the moil exacl: and
lively manner, is the FirH and Supreme Beauty.
God the Father is the Firft and Supreme Good,zs the God-Head in the Root.
Jefus Chrift is the Firft and Supreme Beauty, as the God-Head in the Flower,
(pringing out of, and (landing in the Bofbm of its Root, having all the virtues
of the Root in clear and full figures forming themfelves moil gloriouily, and
moil amiably upon it. The Holy Spirit is the Firft, the Supreme Love and Joy,
as the God-Head in the Fruit ^m which all the precious virtues of the Root, all
the lively and lovely Beauties ofthe Flower are tailed, feailed upon, and en-
joyed. To make our Eileem, Admiration, Adoration and Love yet greater, we
muft alio obferve that thefe Three in the Divine Nature,in the Perfon of Chrift,
the Root, the Flower, and the Fruit, are infeparable j they all mutually com-
prehend each other, that every One may be perfect, having the Other Two
entire in it felf.
Ho .' every one that fitteth under the fhadow of any melancholy, any grief,
or fear jthat faith/who will (hew us the True Good ? Who will fhew us Beauty
indeed, or where the place of Love is ? Who will make us to drink of the
Fountain of Joy ? Come hither to the Perfon of Chrifi. But come boldly,
Hand not without the Vail, prefs into the Holy of Holies, come near to the Per-
fon of Chrift himfelf. Come pail all fliadows of Glory ', come to the bright-
nels of Glory, the naked Perfon of your Jefus. Here (hall your Eyes be fatis-
fied with Beauty , your Souls (hall reft in Goodnefs y you (hail take your (ill of
Love, and Joy. Reaf %^
[ 2o8 ]
Reaf 2. TbeTerpmof Chrifi is the perfect iun of Beauty, VGA. 50. 2. From
Sion the V erf ell ion of Beauty God flialljhine. There ane three Things, which I
would make clear to you in this Scripture. 1. That Sion is the Third Perfonm
the Trinity, the Holy Spirit, 2. That the Perfect ton of Beauty is a defcription
of the Second Per' on the Lord Jefus. 3. Why thefe raw are ibjoyned,as if one
only were meant. This <verfe hath a deep Myftery of Divinity in it. Glorious
Perfbns are contained here. But there is a Vail of borrowed Names from inani-
mate things upon them. It will be worth your time, and patience to Hay a
while at this place, tofearch into the Myftery, to take oft' the Vail, and difco-
ver the Beauty.
1 . I think it will be plain to every underftanding, that the bleffed Spirit is
figured by Mount Sion, if you compare three Scriptures, Gal. 4. 26. ferufa-
lem above is free, which is the Mother of us all, Gal. 4. 28, 29. JVe Brethren
ere the Children of the promife, as Ifaac. As therefore it was then,fo it is now,
he that is horn after the Flejlj, perfecuteth him that is horn after the Spirit, In
the firfi of thefe verjes, Jerufalem above is (aid to be the Mother of us all. In
the SeoW thefe,^// «/, are expounded to be the Children of Promife. In the
Third vcrfe the lame perfbns are delcribed by being born after the Spirit. This
Fhrafieor being born after the Spirit is fully explained by that of jefus Chrifi,
from whence it feemeth to be taken, John 3. That which is born of the FlefJj,
1 s Fief) : That which is born of the Spirit, is Spirit. To be born after the Spirit,
and of the Spirit fignifie both the fame thing. Is it not then evident, that the
Jerufalem above, which is free, which is the mother of all the Spiritual Seed, is
the Eternal Spirit, after which a Saint is born, that is,, of this S fir it, and in the
Image of this Spirit, where there is Liberty, 2 Ccrin. 4-
Now lay the Third Scripture by thefe two, Hcb. 12. 22. JVe arc come to
Mount Sion, the Heavenly Hierufalem, the City of the living God, to the Millions
cf Angels, the general Affembly, to the Church of the Firft-born written in Hea-
ven, to the Spirits of jv.fi men made perfect, to God, to Jefus Chrifi-. Before, we
faw Hierufalem above,andthe Spirit, now we fee Mount Sion, and the Heavenly
Hierufalem to be the fame. Is it not then an infallible demonftration, that Sion
and the Holy Spirit are One, as the Type, and the Truth ? Can any other be the
living City of the living God, where all the Holy Angels the Firft-born of
the Father, the Spirits of all Saints, as well on Earth, as in Heaven, Jefus Chrifi
in his Mediatory Kingdom, the Father upon the Throne or Judicature meet,
and appear together in the full liberty of Eternal Light, Love,and Joy ; beiides
the Unity of the Spirit, which is the Sweet and Sacred band between the two
Glorious Perfons in the Trinity, between all pure, Spiritual, Divine Beings a-
bove and below ? This is the Spring, and Immortal Seat of them all.
2. We have in this place another Perfcn fet forth by this bright, and lovely
Character, the Perftlion of Beauty. We may difcover our own Beloved, and
Bridegroom the Lord Jefus under this Title, if we bring to it the Lights of
two
Oo$>J
two other Scriptures fliinlng like this by his Appearance in them. In Heb. r.
3. He is ftiled the Brightnefs of Glory. Is not this the fame, as to fay ; Tide
Perfection of Beauty} x Corin. 4. 6. God hath jhined in our hearts unto the
Light of the Knowledge of the Glory of God in the Face, or V erf on ofjefus Chrifi,
Can Face anfwer Face in a Glafs more exactly than thefe Two Scriptures an-
fwer one another ? In both you have God, Godjhining : in one you have God
fhiningfrom the Perfection of Beauty : in the other Godjhiningwith a Light of
Glory in the Face, or Per/on of Chrifi. God in all the Creatures, whether they
be Vifible, or Invifible cafts forth Shadows only of Himfelf. Then he appear-
eth in the Perfection of Beauty ; when he appeareth in the Perfbn of Cfoifi,zs
Light in the Body of the Sun.
3. But why are thefe two fb joyned, as if they were the fame Thing, from
Sion the perfection of Beauty ? I will not examine, whether we may not disjoyn
them in reading, by putting in between them, and, or in, Particles frequently
underftood ; from Sion, and, or in the Perfection of Beauty God fhineth.
This needeth not. There is plainly a difference between the English, and the
Hebrew. The Hebrew runneth word for word thus : From Sion, from the Per-
fection of Beauty God hath (hined. So you have the Three Perfons of the ever-
blefled Trinity clearly diftinguifhed, and united in this fhining of the God-
Head. The Father flv.neth, from the Spirit his holy hill of Sion, from the Per-
fon of Chrifi the Perfection of Beauty. Thefe Two Perfons are placed here,
as One in Another, a Globe of Light in a Globe of Light, and the Father
filming from them both to awaken in us this great, and glorious Truth, that
the Perfons of the Sacred Trinity have their Perfection in each other, and
are ever undivided, when they appear nakedly in their proper Forms. The
whole Trinity is the Crown of Beauty upon every one of them.
In particular J 'efts Chrifi never appears, as the terfetlion of Beauty y but
when he, and the Spirit appear both in One, z Cor. 3. from the 14th to the
end you read of a vail upon the Face of Mofes, the Perfbn of Chrift in the
Type ; then of a vail upon the Hearts of the Jews. Thefe are both the fame
vail. For the vail is never upon the Perfbn of Chrifi properly, and fimply,but
upon the Eye of our Spirits, as the Cloud is never upon the Body of the San,
but upon our Corporeal Eyes. For, as that doth in the midft of its world ; fb
doth the Perfbn of Chrifi in the midft of all things ever comprehend,and con-
template himfelf, and all things,in the fimpleand pure Light of his own naked
Beauties. But then in the fame place we read, that the Vail is taken away in
Chrifi \ and where the Spirit of the Lord is there is Liberty , that is, freedom
from the Vail ; Chrift is feen uavailed in his naked Glories.lt is added 5 Now the
Lord is that Spirit. Then mention is made in the laftverfe ; of beholding the
Glory of the Lord with open Face , that is, Eye to Eye, the naked Eye of our
Souls to the naked Eye of his Beauties* every Spirit being all Eye. The
verfe is clofed thus^x by the Spirit of the Lor d^ or more agreeably to the Greet,
as of the Lord the Spirit. E e 1 have
[no]
I have alledged all this to make it plain to you, and to feal it upon your
under (landings, and memories, that Jefus Chrift is then only feen in his trm
Terjon and fhape, without a vail, when he is feen in the Spirit, when Chrift
and the Spirit are feen, as two diflmH Perfons in One. Sion, the Type of the
Spirit fignifieth Vifwn. Hiemfalem the Figure of the fame Spirit 3 the Heaven-
ly Hierufalem is by interpretation the Heavenly Vifton of Heavenly Perfection
and Peace. The Lord J e fits is the Perfection of Beauty, the Heavenly Harmo*
ny of all things, the Peace of all Hearts, and Defires. The Perfon of the Sp-
rit is the Heavenly Vifwn of this Heavenly Perfection.
By the way obferve, that the Holy Ghoft fpeaks in this 50 Pfal. of the
Day of Judgment the Second, and laft Coming, and Appearance of our Lord
and Saviour, after which he (hall go away, and difappear no more. See here,
what manner of Appearance this is ; in what State, in what Form the Kinor
of Glory comes to the Marriage of his Bride, and to reign upon the Earth.
He comes in a. Spiritual, and Divine Form, in the Perfon of the Spirit. The
Eternal Spirit is an anointing of Beauty upon the whole Perfon of our Beloved.
He again is a Sun of Beauty looking forth'in the Perfbn of Spirit. Nay, the
Lord Jefus cometh in the Glory of all the Three Perfons ; the Father fhineth
in the Perfbn of the Son ; the Son fhineth in the Perfbn of the Spirit , all Three
in One fhine together in the glorified Humanity of the Lord Jefus, all three
glorifie that with themfelves \ Inhabiting, and fhining forth round about
with a full Light of glory in ir, Figuring themfelves in their Divined Forms
upon it ; overfhadowing it, and cloathing it with the Brightnefles of their
own mofr, entire, and moft naked Appearances.
Thus is Jefus the Perfection of Beauty. The Glory of the God-Head is
now confummate in Him, when all the Three Perfons appear quite unvailed in
nis Perfon. You who love and wait for this Appearance of your Heavenly
Bridegroom 5 who fee this day, which his Spiritual Beauties make,and rejoyce
to fee it with a Joy unfpeakable, and glorious ; you, who live in the fweet
dawningsof this day upon you ; you, who have any thing of the Spirit of
the Bride in you ; cry continually j Evenfo,fo come quickly Lord Jefus in this
Thrice-Beautiful, and Thrice-Bleffed Appearance.
Thus the Perfon of Chrift is the Perfection of Beauty.
P*r/e#ic?z imply eth 3 Things. 1. Clearnefs. x* Compleatnefs 3. Com-
prehenfivenefs.
r. Clearnefs. That which is perfect, is pure, hath no fpot, or mixture of
any thing Forreign. As every drop of Milk is Milk : fo every thing,the fmal-
left Point in the Perfbn of Chrift is Beauty. He is Beauty itfelf in the abftratt,
in its fimple Eflence. This Finite world cannot fatisfie our defires, becaufe they
are infinite. Behold here the Perfbn of Chrift, a world of Beauty, and infi-
nite to terminate, and fatiate your infinite defires. For every thing is bounded
by another, or by its Contrary 3 nothing by itfelf r as Light by Darknef^Life
by
[211]
by Death. Our Lord Jefus is a Light of Beauty, where there is no Darknefs,
and fono bound to fet a flop to it from multiplying itfelf endlefly within itfelf
♦ meeting no where in its utmoft Circles of glory with any thing befides itfelf!
It is this Beauty, which is fbwn in every Spirit, mooting up, and budding in
defires, flowring in delights. Love is this Beauty in the Seed, defires the fprou-
tings of this Love. Therefore are our Loves, and Defires infinite, becaufe this
Je[m, the Beauty, which is their Root, and their Fruit, is fa
a. Compleatnefs. The Beauty of Chrift isperfecT:; nothing can be added to
it, Solomon faith, Ecclef. 1 . 7. All rivers run into the Sea, and the Sea is not at
all the fuller. It is the Perfon of Chrift, which is this Myftical Sea of all Beau-
ty, and Sweetnefs,all the rivers of created Beauty,and Sweetnefsgo forth from
him, and take away nothing. They all return into him again, and add no-
thing. When Lot had been made to drink Wine freely by his Daughters, he
perceived not when they lay down,nor when they rofe up. Believing beloved
Souls, drink in the Lovelinefles of your own Heavenly Husband, drink abun-
dantly of them ; (b will ye have little, or no fenfe of the prefence of the Sweet-
nefs of any Objedt, or Relation among the Creatures, when ye lye down in
its embraces ; or of its abfence, when ye rife up from it never to return to the
enjoyment, or fight of it any more. Your Jefz/s in his fingle Perfon is all Love-
linefs compleat in itfelf. He is the fame ; that which all Creaturesare • that
which they are not ; with them, and without them. Their prefence, and
their abfence are the fame,equally full of the fame Beauty ,and Sweetnefs in him.
3. Comprehenfevenefs. The Perfection of Beauty comprehendeth all Beau-
ties, and Beautiful Things in itfelf. It is the Fir/l, and EJJential Beauty, which
by its prefence beautifies every thing. The Beauties of Angels, Stars, and
Flowers; of Bodies, and Spirits, all flourifh together eminently, andunfading-
ly in the Perfon of Chrift, which is the Paradifeof God,and the Bed of Flow-
ers there.
Thou, who mourned, and loatheft thy (elf forfbme Deformity, or Defile-
ment of Spirit ; who bemoaned thy (elf for fbme defect, comfort thy felf
concerning this in the Perfon of Chrift. God is faid in one place ; to call all
the Stars by name, and no one of them is wanting. The Perfon of thy Savi-
our hath all Spiritual, and Natural Beauties in itfelf. Here thou may ft call by
Name the proper Beauties of thy Perfon, to cloath all thy fhame with Glory,
to fupply all thy wants withfuitable Grace, Thou fhalt find no one wanting.
Every one will anfwer readily ; here am I j behold I bear thine Image, ana*
thelnfcription of thy Name upon me. I have been laid up from Eternity in
the Perfection of Beauty, and kept for thee, unto this Seafbn.
You that complain for the want of any Lovelinefs, come to Jefus Chrift,
that you may have it, and have it in abundance, richly to enjoy. He is that
well of Beauty fpringing up to eternal Life, that is, with All, with Infinite,
with Endlefs Beauties.
E e 2 You
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You, wfio find your hearts captivated by any thing lovely on Earth, come
feitber. Where the Perfon of Chrift is feen,as he appears in the Spirit, unvari-
ed ; there is Liberty j the fulnefs of a Divine Beauty, the freedom of a Divine
Love taking oft' from our hearts the Chains of every enfnaring, and enflaving
paflion. Behold that which thou loved, in Qhnfi the perfection of Lovelinefs,
where it is trued, and fweeted ; ib love it in him. Behold Chrift beautifying by
his pretence every beautiful Object, like the Sun-fhinc on Flowers*, ib love
him in it.
Onefaid; if a man know not the way to the Sea, let him follow the courfe
of a River. Every dream of Sweetnefs flows from our Saviour, and runs into
him, Let thy heart accompany it in this courfe, lb (hall it be led by a pleafant
Guide to Jefus Chrift. The nearer thou followed it to Chrift s Perfon, the lar-
ger and fuller will the Sweetnefs be, as a River near the Ocean j till it: be per-
fected in him.
When thy heart breaketh over any departing Beauty, or dying Sweetnefs
in a Friend, Child, Wife or Life, then think upon the Comprehen/ivenefs of
Chrift s Beauty, which holds ail other Beauties in it,as Heaven doth the Angels.
Solomon faith in Eceleftaftej, When man dieth, the body goeth to the Duft, from
whence it came j the Spirit to God, who gave it. Each thing returns to- its Origi-
nal, to the Element from whence it is taken-, and of which it is ever a part.
Darknefs finks down into the Pit of Darknefs : the Spirit, which is the Light,
Life, Sweetnefs every where, every Spark, and Image of Divinity re-afcends,
and retreats into the Bofbm of the fird Image of God, which is Chrift. Each
pleafantnefs, each beam of lovelinefs, is a glance,, and fparkle of this Eternal
Image of Effential Beauty, which enfoldeth all things, and mingleth itfelfwkh
all things. That which thou called the fading of any Sweetnefs dear unto thee,
is only the hading of the loving ftream to its beloved Sea ; the difappearing of
the bright flame of Life into the glorious Brightnefs of its unteen Element.
Thou fayft j it is now dying, now dead, when it is emptying ittelf into the O-
cean of Beauties ; retreating into the pure, and incorruptible Element of Beau-
ty, the Blefled Perfon o£ Chrift. Cleave to it in this view of it, caft thy (elf
with it into thefe fecret, and (acred depths of Life, and Lovelinefs \ (6 fhalt
thou never lofe it, or thy (elf, fave by being both together fwallowed up into^
the perfection of Beauty, the Eternal Treafury of all Beauties, Jefu$ Chrift.
Ihave row finished the Two fir ft Reafons of the Fairnefs of Chrift above all
things j the Original, the Verfetlion of Beauty in his Perfon. Before I pafs to
the other Two Reafons, let us look down a little upon our felves, and make
fbme application of thefe Beauties, which we have teen in the Perfon of our
Lord, to our, awn Perfons, toenlighten the Darkneffes, and redrefs the defor-
mities there.
Ufe. i. A Cautkiu. Let us fcake heed, that we make no inference, take no
encouragement from the Lovelinefs of Chrift to make our felves unlovely In
his:
•
his Eye,to defile his Spoufe in our felves, to flain his Glory by Senfuality,Lu!l,
or any prefumptuous Sin. Our Saviour now dying faith to his Father of his
Difciples '.Ifantfify my [elf that they alfi may be fanffified, John iy. fe-
fus Chrift put off in Death every thing of Earth, and Flefti. .Helifteth himfelf
up by his Crofs into Glory ; that he may prefent himfelf again to the Eye of
our Spirits in the Spiritual, and Heavenly Brightnefsof the Divine Form, and
Glory j that he may baptize us into the fame Sea of his Blood, and into the
fame whiteCloud of his ownSpiritualBeauties ; that we alfb by him may die to
the Flefh, and live with him in the Spirit. Hath Jefus Chriil to this end made
himfelf higher than the Heavens, Heb. that our Hearts, and Lives mould be
low and vile, as the Earth ? Is he aftended above all the Angels, all the Princi-
palities, and Powers of Light, that we mould become like Beafls, and yield
up our Bodies, and Spirits Inftruments to the Principalities and Powers of the
Darknefs of this World, and of Hell ?
Is there any hope of renewing fuch a Perfon by words, who thus turneth
the righted, and pleafantefl words of the Lord Jems, and his Beauties unto
nourifhment to vain, and filthy Lulls, to Corruption ? Is any more to be done,
but to leave him to that Dreadful, and Delightful Maran Atha ; which is by
interpretation, The Lordcometh ; to the Perfon of Chrifl himfelf in his own
immediate Appearances, when thofe glorious and unexpreflible Beauties of the
Spirit,and God-Head,in which he fliall appear, fhall be Flames of Fire burning
upon, and confuming every Earthly,Flefhly Principle,or Spirit in every Form.
Ufe. i, A Cotwiftionoi the Evil of Sin, which blindeth us to the fight of
this Beautiful, andBleffed Perfon of our Lord Jefus, How mould we all curfe
to the Pit of Hell, from whence it arofe, that Charm,or Enchantment, if any
had fuch force to change the Sun into Sack-cloath, or hinder it from Alining
any more upon the Earth ? How much worfe than a Grave would it make the
whole world, when we mould have eyes open, and no Light ? Far greater is
that mifchief, which the Devil worketh by Sin. By the charm of this world,,
which he raifeth, as an Apparition, and Lying Image from Hell, together with
the Lufls, which he awakeneth by it, he taketh away from us the glorious
Light of Chrifis Ferfon ten thoufand times brighter, fweeter, and of more con-
sequence to us, than the Sun in Heaven, % Covin. 4. 4. By this means all our
faculties are, as fo many Eyes continually awakened, continually benighted
with the blacknefsof Darknefs, deluded with empty Shadows, and difappoin-
ted of the beloved Subflance. So are our Spirits wandring in an everlafling
Darknefs, tormented night and day with the fire of their own refllefs, eager,
and unfatisfied defires , while Jefus Chrifi their only Light, and Food is hid
from them under the Cloud of their Corruptions.
Take heed efpecially of three Sins % of Coveioufnefs , Uncleannefs ; Enmity.
1. Take heed of Covetoufnefs, Mat. 6. %x. Our Saviour warneth his
Difciples to take heed, what they mads their Treafitre, becaufe where the Trea-
lure.
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fure is, there the Heart will be. v. n. The beloved Object irrefiftibly draw-
cth the Heart to iticlf, and transformeth it into itlelf, as Seed doth the ground
in which it is Town. The Eye, faith Chrifi, is the Light of the Body. If' thme
Eye be Jingle, thy whole Body frail be full of Light. But if thine Eye be vviljhy
whole Becly frail be full of Darknefs ; and if the Light, which is in thee be dark-
vefs, how great ts that Darknefs ? The whole Soul, and every Spirit is an Eye.
The underftanding is an Eye of Light; the Will is an Eye of Love. The
fame word for the fubftance of it in the Hebrew fignifies an Eye, and a Foun-
tain. The Objett is the Light of this Eye, which fheds abroad in it the Beams
of its Light, Sweetnefs, and Influence. Thefe are the waters fpringing up in
this Fountain.
The fingle Eye in the Language of the Scripture is the good, the liberal Jorge,
open Eye. The Eye is fingle from its Object, when it hath fixed unchangeably
in it that fin gle Object, which is truly and eternally One, when it looketh
upon all things only as they are comprehended in this Unity. This is fuch a
finglenefs, fuch a fimplicity, that the Eye, and the ObjecT: are both One; the
Supream, and Eternal Unity is both the Eye and the Object in this Spirit; and
fo the Fountain, which goeth forth from its own £^#,maketh the Soul a Para-
dife, and watereth the whole Body.
The Evil Eye Is a contracted, divided,narrcw,covetous,en<vious,waltcious Eye,
Eeware O man,that the things of this world,that this world be not in thine
Eye. As Jefus Chnfi is the Image of the Invifible God : (b is this World the
Image of its God, the Devil, the Prince of Darknefs, by which he becomes
vifible to thee, enamoureth thy Soul, fetteth himfelf in thine Eye, and thine
Heart, with all his Hells, and Fires hid within this Cloud. And now a black-
nefs of Darknefs big with a dreadful Tern peft of Wrath dwelleth within thee,
and covereth all things round about thee.
But if Jefus Chrifi be the Object of thy Love, he will be as a Divine Sun
in the Center, and midft of thy Spirit, powring forth a great plenty of rich,
and glorious Beams thorow all parts, every point of thy Soul, thy Body,every
tking round about thee. Now all things {hall be to thee one entire, and beauti-
ful Body of Divine Light.
Indeed the world compared with the great, and glorious world of Light,
aid Beauty in the Perfbnof Clm(l,\s as a Mote in the Sun. But if this Mote
be in thine Eve, it will deprive thee of the fight of this Sun.
2. Take heed of Unclemmefs. Si.Jude,v. 2.3. teacheth us to bate the Gar-
ment fpstted with the Flefr. The Holy Spirit feemeth here to reprefent a Saint
after this manner; Je/us Chnfi in the inward, and Spiritual Man, as a Sun mi-
ning in Heaven ; The outward and natural Man, as a Garment of Light fent
forth from this Sun, thorow which the Sun itfelf is feen in every point of it.
As often as any unclean thought, or flefhly Imagination arifeth in us, this be-
comes a fpot upon our Garment. Now the White is turned into Blacknefs of
Dark-
Darknefs, the Beauty into Burning, the Face of Chrifl:, and of Heaven are
clouded, and appear no more.
Bleffedare the pure in heart, for they Jhall 'fee God, faith our Saviour, Matt. y.
All vilion dependeth upon the fuitablenefs between the Eye, and the Objecr.
All fenfe in every kind of things proceedeth from the fuitablenefs between each
Faculty and its proper Object. Suitablenefs is the vifible Image, and eftedr. of
an hidden Unity, and awakeneth that, as the Sun doth its own Seminal vertues
in the Earth, which fpring up into all manner of Plants, Flowers, and Fruits.
The pure Beauties or Chrifls Perfon are feen only by a pure Eye, which
Eye is the living Image of the lame Perfon in the Unity of the fame Spirit,
and awakened in us by the Appearances of that Glory. There is a Three-fold
Purity ; Moral ; Legal, Evangelical.
If we would fee the Image of God in the vifible Frame of Nature, which
is the Perfon of Chrifl- in \v*Shadow • we mud be baptized into the Blood,that
is,into the Principle, and Spirit of this Image ; we mud be waflied in this La-
ver from all the grofs disorders, and pollutions of the Flefh unto a Moral Puri-
ty. If we would fee the Divine Image mining in themidft of the Intellectual,
Angelical, Invifible things of Nature, which is the Perfon of Chrifl in its
Piclure ; let us baptize our felves into the Bloodtthat is into the Spirit and Prin-
ciple of this Image. Let us in this Spring wafh off,by the Fire upon the Altar
offer up all fenfitive Forms, which isthe Sacrifice of Beafls,that our Spirits may
be like the vail of the Tabernacle having Cherub ims, the Forms of Invifible,,
and Heavenly things only formed upon them. This is our legal Purity*
But would we fee that Image of the invifible God, which is itfelf invifible
to every Natural Eye, of Men, and Angels ? Would we fee,not the Shadow,.
the Pitlure,b\it the Brightnefsof Glory ; the Perfon of Chrifl in the Life un-
vailed ? We muft then be baptized into the Blood , the Spirit , the
Principle of this Eternal, Efiential Image of God. This alone can purify the
Heavenly Things themfelves, Heb. This alone can wafh out the impreffion and
fimilitude of every Creature in its Natural State, that the uncreated Glory,,
which alone is the true Heaven, and lies hid under the other, as a Diamond
in aheap of rubbifh may fhine forth. This is our Evangelical Purity, and our
Evangelical Vifion of God in the Perfon of Chrifl*
When thou art come never fb little paft thtlufts of th€ Flefh ; thou fhak
meet with him, whom thy Soul loveth, Jefus Chrifl in his Shadow. This will
be an Earthly Paradife to thee fpringing up thorow thy body, thy fenfes,all vfi-
ble things round about thee. When thou art come never fb little paft the Flefh
itfelf, and all Appearances of things in that ; thou fhak meet with him, whom
thy Soul loveth, in a lively, lovely Piclure, thy fefus in the Form of an Angel..
All that was dear to thee, and prefent with thee in the dark fiadow, thou (halt
now fee again with gain, and enjoy in the bright Piclure., Thy Earthly Para-
dife. (hall be grown up, transformed, and enlarged with thee into a Heaven of
Angels*.
06]
Angels. When thou art come never fb little paft thefe Watchmen themfelves,
the' Angels, without the walls of the City of this whole Creation ; thou fhalt
meet with him, whom thy Soul loves,the Lord Jefus in his naked,living, and
eternal Beauties. Here thou (halt fee the L\ght of Life far above all Shadows
and Pictures, enlarging itfelf to take in, and comprehend them alfb. Not only
the Verfons, and Things reprdented in thole lower Scenes, and Forms : but the
Scenes, and Forms themfelves appear again, and appear eternally in this laft
and highefb opening of theMyitery or God. Not only that Roje, which was
the Treafure hid in the Seed, the Stalk, the Leaf, the Thorn, fheweth itfelf full
blown in all its Beauties, and Sweetneffes, but that Seed ; Stalk • each Leaf;
every thing of the Roje-Tree ; every du(l of the Earth round about it, is now
a D'tfiinB Rofe. This is the Rofe of Sharon,our fejHs(hen,as he is tthe vail taken
of]' in the Gofpel by the Holy Spirit. Follow after Holinefs in all degrees of it,
that you may fee this Jefus, as he afcends thorow all Degrees of things. Fly
from every degree of uncleannefs which will be a fpot upon your Garments,
that the Beauties otChrift cannot fhine in them, neither in your outward,and
Earthly, or your Inward, Angelical Garment.
3 . Beware of Enmity. The Holy Ghoft faith ; i John. He that hateth his
Brother, walketh in darknefs until now. Every Saint, every Man, every Crea-
rure, each Providence is our Brother, as it is the work of God, the Birth of
God by J ejus drift, and beareth the Image of him, who is the Wifdom of
God. k\\ Haired is z Twin-birth with Darknefs. Both arife immediately out
of the departure aftd feparation from the Unity, which is the womb, from
whence fpring together that Blefled Pair, Light and Love. All Enmity and Ha-
tred befidcs that, which is the loving, and lovely oppofition of Love itfelf to
Hatred, and Enmity,:s the feed of the Serpent, out of which himfelf arifeth,
and by which he prcpagateth his Serpentine brood. The jews fay in their Pro*
verbs', The Spirit of God reft eth not upon an Angry, or a fad Man. While thy
Soul is wrapt up in a black Cloud of Malice, or tolled with any Temped of
wrath, the Sun of Lcue, the Glorious Pcrfbn of thy Saviour, which is all an
immortal Flame of Love appeareth not to thee,neither can it be feen by thee,
all whofe Lovelinefles are the Beauties, and Beams of Love.
Rom. 3. 24. Jefus ChriH is called the Propitiation. This was in the Ta-
bernacle and Temple, the Golden Mercy- Seat, on which God fat between the
Chtrnbims, and talked with Mofes. In allufion to this we read of the Throne of
Grace, Heb. 4. \6. The Verfon if Chriftm his Heavenly Form is the Pre-
piuaticn, the Golden A4ercj-Seat, the Throne of Grace, the Throne of Love, of
the free ft ', fweeteft \pureft Love, If you (heighten a Flame, and bar it from its
Liberty of extending, and dilating itfelf, you extinguilh it, and lofc at once its
Light, and Heat. If you contract the Love of ChriH in you by Wrath, or
Enmity, you make your felf uncapableof the fweet Light of his Appearan-
ces, and of the Heavenly Heat of his Graces, and Confblations. While there
is
[2I7]
is among you ftrife, anger, malice, murmurings, whifperings, hard thoughts,
evil fpeakings, or any (uch thing , Heaven is not now open upon you, neither
do you fee Jefus, as he comes up out of the Baptifm of his Sufferings into a
Retlirreftion of Glory with the Eternal Spirit in the Form of a Dcve} in a
Form of Love refting upon him.
The Priefts in the Temple were Morning and Evening to trim the Lamps
in the Golden Candleftick by pouring in frefh Oil, that the Light might not
o-o out by day, nor by night. Your Perfbns.,0 ye Saints, are the Temple,your
Spiritual and Divine part the Golden Candleftick, the Heavenly Perfon of
your beloved is the Light in the Lamps of this Candleftick. If you would pre-
ferve this Li?ht of Glory continually rhining in you, be continually pouring
in from that veffel of Love, the Heart of the Father, frefh Love, which is
the Golden Oyl of the Spirit, in which the Life, and Light of theDivine Na-
ture burneth, and (hineth eternally.
But to conclude my difcourle concerning thefe Three Sins.
The Scripture faith ; Covetoufnefs is Idolatry. We make an Idol of every
Imao-e befides the Lord Jefus alone, which we fet up in our Hearts, as real,and
exceTlent to bow down our Souls to it by our efteem,and affection. Every Idol
hath its Devil in it. St. Paul (aith plainly \What the Gentiles Sacrifice to Idolst
they Sacrifice to Devils. Tou cannot eat of the Table of the Lord, which is his
Glorified Perfon, to feaft upon the Delicacies of his Beauties fet before your
Spirits there, and eat cf the Table of DeWj,which is this world ; to feed upon
the Dainties of the Flefh here. Tou cannot drink of the cup of the Lord, which
is his Spirit, to take in the Wine of Spiritual Sweetneftes from this,and drink
of the Cup of Devils, which is the Spirit of this World, to fwallow down the
riches, and pleafant things of that.
•2, Pet. i. i 7-> J4« We read of Spots at the Feaft sot the Saints, who are
thofe that have Eyes full of Adultery. St. Jude expoundeth thofe Feafts to be
Feaftsof Charity, that is, Love-Feafts, which were joyned with the Supper of
the Lord. The Appearances of Chrifts Perjon in the Vifible, Avgelic-l, Divine
Images,are our feveral Love- Feafts. An adulterous Eye in the moral fenfe,which
lookethupon any vifible Object after an undue manner, is a Spot upon the
Fir (I Love-Feaft. The adulterous Eye in a legal fenfe, which locketh upon any
Fiefhlv, or vifible Figure of things, is a Spot upon the Second. The adulte-
rous Eye, which fetteth its Love upon Created Forms on Earthpr in Heaven,
is a So^upou the Laft,znd beft Lr-ve-Feafts. All thefe Spots are Clouds upon
the Perfcn, and ftains upon the Beauty of Chrift, which at once difhonour
and grieve him, darken and defile us, making us unworthy, and uncapable of
his bleffed Appearances to us.
As an adulterous Eye of Luft,fo the blood-fhotEyeof Wrath is unable to
look upon this Heavenly Objector to bear the brightnefs of his Glory.
I will wind up this Uje with this folemn adjuration, and charge : If there
F f be
befi:^1. a Perfbn -as our Jeftts ; Jf this Perfbn have fuch unfearchable Trea-
lures ol I: auty,and joy in it- if the pretence, and appearance of thisKinf
in his Beauty, as a Bridegroom, as a Spiritual Sun in the hearts of the Saints be
no dream, or fancy, but the very Sp'.vit, and Truth, and Life of the Gofpel ■ I
adjure, and charge you, all his Siints, by the Hinds, and Roes of the Field,hy
the lovely Perfon of your Chrift, by the pleafantnefs of his Appearances in
you , that laying afide Covttcujnefs ; calling away all Filthinefs both
of Flefb , land Spirit ; putting off all Wrath, Malice, Envybgs, and
evil fpeakings, you fix your Eye upon, fill your Souls with the Beautiful, and
blefled Perfbn of the Lord Jefus. This is your own Fountain. Drink waters
from this Fountain alone. Behold your (elves, one another, all thing? in the
Light of this Perfon, of thefe Beauties, as they lie here, as they are compre-
hended in this faireft, greatelr,and moft Divine Image of all Lovelinefs. Chrift
is theTruth. The Appearance of things in the fweet Light of his lovely Per*
(on isTrue, This is that Truth, which if you walk in it, mail dwell with you
for ever, fhining with a precious, and living luftre in the darkeft places of Sor-
row, or Death. In this Truth live at peace, live in love within your felves,with
one another, with all things. So the God of Peace,and Love fhall be with you.
Amen.
Reaf. 5. I now come to the Third Reafcn of the DoBrinejur Lord Jefus is
the faireft of all things, hecauje he hath all the parts of Beauty com pleat, and en-
tire in his Perfon. That work with my own Spirit, and with all Spirits, which
is my defign, and delight, is to woo them for thrift, and efpoufe them, as chaft
Virgins to Chrift. Ecclef. n.io. We read, that the Preacher fought cut accevta-
hie words, and the words,which he fund out were upright* Solomon was a figure
of Chrift in glory, King in the Hierufalcm above. This Glorious Perfbn
is the Preacher , the Text , and the Sermon. Acceptable words in the
Original Language are words of delight, as you may fee iri the Margin. If ever
it be fit to feek out pleafant, and delightful words ; it is on this Sub;e£r,
when we treat of the Lord Jefus, and his Beauties. It ever it be neceuary
to take care to fpeak right words ; it is now, when we fpeak of him, whofe
Perfon is the Center, from which all the lines of the Gofpel, of Evangelical
Truths, Graces, Comforts, Glories, Spirits are drawn; into which they all run •
in which they all meet. My endeavour therefore is, that all my difcourfes may
be fteps from one Scripture to another, that byrthe explications, and applica-
tions of thefe I may enlighten your minds to the fight, and warm your affe&i-
onsto the love of thefe BlefTed and Heavenly Beauties.
There are four Parts, of which all Beauty confifteth ; 1. Variety, z. Har-
mony in the variety. 3. Light in the Harmony. 4. Life in that Light. Thtfe
four meet all eminently, and tranfeendently, in the highefc degree in the Perftn
of our Saviour.
ft. There is all variety in the Per fen of Chrift. Colof 1, 19, It pkaf-
[H9i
ed the Father,, that in him all fulnefs jhould dwell. Obferve how St. Paul
cometh to this total Sum at the foot of the Account, to this Conclufion of all
Fulnefs in Chrifi. From the i$thv. to this you have the whole Com pafs of
Things in Nature, Grace, and Glory. From the ifth to the i Sth you have
the Circuit of Nature in the full extent of the Creation with its Creator. Firfi
there is God, as he is the Author of Nature. Jefm Chrifi is the Image of the
Invifible God; v. 1 5. Then you have the whole Creation. He is the Firft-
horn of every Creature', or of all the Creation. The Firfi-born is the Excellency
of Dignity, the Excellency of Strength. Every Creature is in Chrifi, as in the
Excellency of the Divine Strength, in its Divine Root, Power, Life, Vertue ;
as in the Excellency of the Divine Dignity, in its Divine Form, Beauty and
Fruit. As our Lord J e fists is the Image of the Invifible God, fb tlie who] e^ Cre-
ation lieth in him, as in a Glorious Fountain-Head, in a Beautiful Womb, in
a Beautiful Pattern, in one entire Form of Beauty. As our Lord Jefiis is the
Firfi-born of every Creature ; fo each Creature is feen diftinclly in Him, and
he appeareth diftincrJy in each Creature, in its Primitive, Pure, Paradifical
State.
In the next place you have this General drav/n down into "Particulars, s the
Heaven, and the Earth ; the Vtfible, the Invifible things of the Creature ;
Angels with all their Orders ; all comprehended in the Light of Chriffs
Beauttes, like the living Creatures in the White Sheet let down out of Heaven
to St. Peter, as he prayed on the top of the houfe. All are For, By, In Him ;
v. 17.
Lafily, For a clofe you have all the Forms of Nature, like Flowers of Silk
in a Garment of Needle- work, mining together in the Perfon of Chrifi ; v.i 9.
We read in the latter part of that verfe, All things fubfifi by him. It is in
Greek word for word, All th'mgs have fubfified together in him. As Beams of
Light Hand in the Sun, and out of the Sun , fuch a Sun is Jefus Chrilt, fuch
a Vifible Image of the Invifible God at the Head of the Creation, in which,
and out of which all the Creatures fland, like a Bright, and myfterious knot
of Millions of Diftindt. Beams : As a great and frefti Picture taken from the
Life made up of many lefs Pictures, which Hand in it, of which, feveral Co-
pies are taken from itfelf, and Copy from Copy : So is our Beloved the firfi-
born of every Creature, in which all the Creatures fubfift together in their pro-
per Difiintlions, and their Univerfal Harmony.
After this firfi Circuit of Nature, St. Paul paffeth to the fiecond Circuit of
Grace, v. 1 8. Here alfo all things appear in Chrifi, as their firfi Principle, ,and
their proper Habitation, Jude. The Garden of All, the diftincl: Root, and
Flower of each Spiritual Plant. He is the Head of the Church ; the Beginning,
the Principle j the firfi-born from the Dead.
Both thefe Circuits St. Paul bringeth into one Divine Circle of Chrifi? s Gk-'
rious Perfon, like two diftincl and pleafant Apartments, one excelling the other
F f x in
[220]
in Riches, Greatnefs, and Beauty, within the fame Palace, in which all the
pleafures of the God-Head, and of the Father, lie. For it pleafed the Father
that m him (hould all fulnefs dwell, v. I 9 .
Thus we fee how St. Paul bringcth all fulntfi through all Generals, and
Particulars of things every where into Jerus Chrifi, like the Silver and Gold
out of all the Mines of Nature, and Grace, refined, and fafbloned by the
Hand of a curious Workman, the Divine Spirit into one Jewel.
Behold ! All FulnefS ', the Fulnefs of all Kinds and Degrees ; All Fulnefi,
the Fulnefs of all Things, Invifible, and Vihble; Angels, and Men; Hea-
ven, and Earth; Flefh , and Spirit; God, and the Creature; All Fulnefi,
the Fulnefs of all States, Light, and Darknefs; Honour and Difhonour ;
Pain, andPleafure; the Griefs of all Sufferings j the Joy of all Glories; the
deepeft Guilt of Sin ; the brighteft Crown of. Righteoufhefs ; He was made Sin
for its, that we might be made the Right eoufr.efs of Gcd in him ; Life, Death ,
the Refurre£Hon from the Dead, Immortality; The Earth with its nether-
moft parts, the Heavens with all the Heights above them; in a word, Love
and Wrath with all their Changes, and DrefTcs; All Fullnefs dweileth toge-
ther in Jefr/s Chrtft.
O the Greatnefs of the Mayfly, and Fulnefs of this Heavenly Perlbn ! yob
faith of Wtfdom, which is one of the names oiCkrifi, Job. 1 1. v. 6. The Se~
crets ofWifdom\ it is double to that which if. The Perfcn of Chrift in the Se-
crets of its Spiritual Treafures, containeth all things, v/hich are, and appear
in the L:ght and Eye cf the Creature: and befides thefe which are Copies ,
their Originals, Thus is it double to that which is ; having in itfeif the Shadow,
and the Subftance ; the Piclure, and the Life ; whereas all that is , is Shadow,
and Piclure only. The Platonifis call Secondary, and created Beings ; arm,
Beings^ the Original they call "Ey, and um^v, an Unity above all Being, But
^fob going on to (peak of Jefus Chrifr, addeth ; Canfi thou find cut the Al-
mighty to Perfetlion? v. 7. As high as Heaven, deeper than He I ; v. 8. The
Meafure thereof is longer than the Earth, broader than the Sea. That is obferv-
able ; The Divine Wifdom called alfo the Almighty, is as high as Heaven ; but
deeper than Hell, His Heights are all Heavens ; and his Depths are Heaven
below Hell itfeif. What are the Dimenfions, what arc the Comprehenfions
of this Spiritual Perfbn ? It is the Heaven of Heavens for height of Glory.
It ftretcheth the Compafs of its everlafting Beauties and fweetneffes, beneath
Hell itfeif, comprehending that in its Depths,amidft the precious things of its
facred deep below. Its Meafure extendeth beyond both Earth and Sea in all
their Literal and Myftical Images. As the Earth hangeth in the midfr. of
the Air ; as the Air moveth in the bofbm of Heaven : So Earth , Hell , Sea ,
Air, Heaven , and all live, move, and have their Being in this mod high
Perfbn , and Spirit. O the Greatnefs of the Majefty , and Fulnefs of
Chrift !
I think
[22l]
1 think not fit to pafs over this Part of our Saviours Beauty, the variety in
him, without Two Notes ; one of the happinefs of Believers ; the other of the
Unhappinefs of Sinners.
i . Note. How happy are they, who are perfuaded in their hearts to truft
in Jefits Chrifi and by faith to abide in him? They dwell together with,and
in all Fulnefs. When they travel through the valley oiBaca, of Weeping ;
they go from Strength to Strength, from one part of the Variety, from one
Beauty,m the Perfbn of their Beloved to another; So they fee, the God of Gods
in Sion ; the open face, and full Beauties of their Bridegroom in the Unity of
His eternal Perfbn, and Spirit in every form of things. Every Pit the deep-
elf, and darkeft is filled with Divine Beauties in him, and his Fulnefs,
Pfal. i 39. v. 6. David cryeth out; This Knowledge is too wonderful for
me. The Name j that is, the Perjcn of Chrifi is Emmanuel, that is, God with
zts. Mat. 1. v. 2.3. God inhabiting all Forms of things, that all Fulnefs may
dwell in him, and fo he may be with a Believer, a Believer with him every
where, at all times. David was in this Contemplation of ChrifsPerfcn, and
raviihed with it ; Thou compafftft my path', v. 3. Thou haft befet me behind and
before, v. 6\ I am encompafled,, and fhut in with thy Perfon behind, and be-
fore , from Eternity to Eternity; in every Form of Darknefs, or Light;
Earthly, or Heavenly. I am ftill with thee. All theieare Varieties only in
thee. It is thy felf, thy Perfon, befetteth, compafleth, comprehendeth me ,
and my way in them all. O Believers, when you fee Jefus Chrifi in theleaft
glance of His Perfon with the fame Eye of Light, and Love, as David faw
him with ; do not you alfb meet with wonders of Delight, and Glory ,which
are too great for your Hearts, Affections, or Understandings to take in? Do
not the lowed: , and leaft things feen in him, appear to you as Divine
Wonders , with fuch a height of L'ght in them , as no created Eye can
reach.
But David caught up into the view, and Embraces otjefits in his Heaven-
ly Form proceedethin his Rapture; Whit her fa all I go from thy Spirit, or vjhi-
ther fliall I fle fi'cmthy Prcfence, Face, or Per j on} v. y. The Spirit, and the
Prefence, or Perfon of Chrifi are here both one, to teach us, that this Perfon ,
and Prefence of our Saviour, in which he is the fame, yefierday, to day, and
for ever , in His Appearances to the Saints under the Law, under Grace, m
Glory is entirely Spiritual, a pure Spirit. If I afcend up into Heaven, thou an
there-, if I make my Bed in Hell, behold thou art there ; v. 8. Hell in Hebrew^
and Greek fignifies no more than the Grave, or the State of the Dead. It is
added in Hebrew, Behold I Thou ! Thefe words, art there, are put in by the
Tranflatours, as you may fee by the Change of the Letter. If I take the wings
of the Morning, and dwell in the uttermoft parts of the Sea, v. 9, even there
fhall thy hand lead me, and thy right Hand (hall hold me, v. 1 o. If I fay the
Darknefs fhall cover me,, even the Night fhall be light round about myv.-iit
Tea
[222]
tea the Darkttefi hidethnot from thee; but the Ntgk jhmetb as the Day \ the
Darkttefs>and Light are both alike to thee , v. i x. Thefe Ian; words too are ad-
ded ; to thee.
Go thy wayes, O Believer! O beloved Spoufe of this Heavenly Lover;
fay to him with the fame tongue, in the fame language of Light, and Love,
as David doth : Wherever 1 fly or fall, I am ever encompafled with, ever
wrapt up in thy Spiritual, and Glorious Perlbn, as my Heaven, as the Air of
my Life, O my Beloved ! If 1 fly, it is in the face of thefe Brightnefles ; If I
foil, I lie in the Bofbm of thefe Beauties. When I afcend up into Heaven, be-
hold thou art there. Heaven is, as a great Room of State, and Pleafure in the
Divine Building of thy Perlbn. The Light of this is all the Glory , the Love,
and Lovelinefsofthis are all the Treafures, and feafts of Joy there. The fe-
veral Appearances of thole Diftinct, Varieties in thy Perfon, mooting forth
themfelves like Beams with a Divine Luftre, Warmth, and Life, make all the
Angels in Heaven. The Aflembly of Glorified Saints is the Fruitfulnefs, and
Fulnefs of thy Perfon; rirff thy Birth, and then thy Bride; like Eve to Adam
in Paradife ; the Heavenly Eve to the Laft Adam in the Heavenly Paradife ;
thy /^multiplying it felf, that it may have a meet Help for it felf to be the
Objecl of all its Loves, the Subjefl of all its Joys, the Mother of all Living.
What have I in Heaven hejides thee ? PC 7 3 . 2 5-. Thy Perfon filleth all thofe
fhining, and fmiling Forms of things in Heaven. They are all the Beauties
in thy Face ; the fmiles in thine Eye.
If I die, behold thee I Death itfelf is firft an extafie of Love, in which thou
overfhadoweft me, in a moment matching me out of the Light of this world
into the fweet, and everlafting Light of a far greater, and more Blefied world,
thy Perfon. Then is it an extafie of foy to find the fame fefus cloathed with
the fame white, and mining Rayment in the Grave, as I beheld him in Hea-
ven. The Grave becomes a Bed, and that Bed thy Bofbm. Luke 16. 22. The
Begger died, and was carried by Angels into Abrahams Bofom : the rich man al-
fo dieth, and is buried. That which the Grave is to the rich man, that to the
Begger, to the pooreft Saint, is the Bofbm of Jefus, figured by Abraham, in
whom he lay hid, as the Seed of Eternity. Ere I was aware, my Soul made
me, as the Chariots ef Aminadab ; Cant. 7. Aminadab is my Princely Peo-
ple ; a Chariot of Angels of Glorious Spirits. This is the manner of the Death
of Chrifts Spoufe: Ere (he is aware her Soul fetteth her upon, or rather itfelf
becometh to her a Chariot of Ange Is, where (he fittethupon a Golden Throne
of Love, encompafled with Curtains of Light, and fb is tranfported in the
twinkling of an Eye into the Arms of her Beloved ; her whole way itfelf
lying in the fame embraces, which are the end of her way ; and thofe Angels
being the varieties, and the movings of thofe FulnefTes of beauties in the Bride-
grooms Perfon , which is the fame Spring, and Reft of love in them all.
Go on then, believing Soul, with David, and fay to thy Saviour : hut the
time
[223 ]
time may come, when I fhall neither reft on thy bofbm, as a Throne of Grace
in Heaven, nor as a Bed in the Grave, in the Fellowship of thy Death.! may
be hurried to the uttermoft parts of the Sea ; to that State, where ftormsof
malice, and wrath rage moll: in the midft of the blacknefs of Darknefs : But
when it is fo, even then thou rifeft upon me, and fweetly breaker!:, like a love-
ly morning, in the Beauties of thy Perfbn round about me. Thou taken1 me
upon thy Divine Beams, as upon Silver Wings with Feathers of Gold, m
which the Glories of the Divine, and Humane Nature are united. As thou in
thy courfe circled thorow all the infinitenefs of differing Beauties within thy
felf,thou carrier!: me upon thefe Wings of thine to the extremities of this Sea
of Darknefs,and Tempefts. Even here al(b, as in Heaven \tQ\ithy hand? which
is thy (elf, thy Spiritual Perfbn, thy Divine Life in Act ; the Activity, and
Appearance of thine infeparable Glories lead me, as my Strength within, my
guide'and way before me,my light round about me. Yea even here thy right Hand,
which is thy Perfon in the fweeteft/ulleftAcl^and appearance of Love,Beauty,
Majefty,and ¥ower9hoUetbme , at once bearing me up in itfeif, encompafling
with itfeif. Thus the Sea,and Tempefts are ftill thy Ferfon in the fame Lovely,
and Eternal Form opening new Wonders of Beauty, and difcovering greater
Riches of vafter varieties within the bright Bound of its own Spiritual F'ulnefs.
Yea if I fink fb low, that I begin to faint, and fay ; new the Darknefs will
cover, and overwhelm me; now the night willfeal up my Eyes from the fight
of my Beloved,and hide him from me : then the Night it felf becomes a bright
Sun round about me in the Heaven of thy Verfon, where every fpot of Dark-
nefs, as well as Beam of Light is a fhining Point, or line of Beauty; and all fo
many feveral Suns fet thick one by another.
Can. 5*, ii. The Head 01 Chrift is faid to be as fine Gold, the Bufhes, or
Curies of his Locks black as a Raven, which is the Bird of Death. The blackeft
Darkneiles, with the mod affrighting Horrours are but thofe black Locks with
their Bufhes, and Curls, which grow, and live upon the Golden Head of my
yefus, and are a principal part of thy Beauties. Thy Golden Head ' is in the
midft of them,fhineth thorow them every where; like a mid-daySun (bedding
his Beams of Gold thorow a pleafant Grove, making fb perfecl:, and delight-
ful a mixture of the Light, and the fhadow, that both feem one. The Shadow
heightens, and (weetens the Light ; the Light (bineth in the Shadow, fweet-
neth, and fbftneth it. Each appeareth, as the fame Beauty, the fame Perfon of
Chrift, in a different pofture, in a different drefs. Thus the Light and the Dark-
nefs are both alike in thee to me. The Light is thine Eye. Thy Perfbn is all
an Eye of Life, Beauty, Love. The Darknefs is the Afple of thine Eye, Here
all inferiour excellencies are loft, and covered in a deep fhade. Here thy Spirit
and Perfbn is mo ft naked ; here ituniteth all the Beams, and Forces of its love-
linefjt, and love ; here J fee my relf, mine ov/n Image, and Perfbn fhining with
an Immortal light round about it, The Darknefs is die variety making the
BcaiRy5
["4l
Beauty, and diftinguifhing the unity of Light into the Riches of manifold
Divine Colours, Shapes, and pleafant Operations of Love- delights, in thy Per-
ion. TheDarknefsis the excel?, and depth of thy Light fwallowing up every
Eye of Nature in me, then giving me a new Eye, and a new Vifion or things
in itfelf. Day unto day utteretb Speech ; Night unto night declare th Knowledge :
Yfal 19. 2. Thou my Jefus, the Immortal word, and onely wifdom of thy
Father, art this Speech, this Knowledge. The Day and Night agree in this ; both
are Divine Sounds of the Living Word\ Divine Reprefentations of the Hea-
venly Image, Divine expreilions of the eternal wifdom ; that is, both are thine
Appearances, diftinft Appearances of the fame Beautiful Perfbn; feveral parts
of the fame fulnefs lying together, as Lines, and Colours in the delightful Bo-
fom, and Face of one Tranfcendent, Spiritual Beauty. Thy Perfbn appeareth
in them both with equal fulnefs, and is equally the fulnefs of both. Thus in
this one blefted Perfbn of thine both are made one, and are alike to me. This
is the happinefs of every Believer. This is my Firfi Note.
2,. Note. How unhappy is every Sinner, Prov. 5. 14. There is one brought
in bewailing himfelf : Hew had I almoft fallen into all Sin in the midfi of the
great Congregation ? Thou canft never Sin out of the pretence, from under the
Eyeof this J-efus, vsliofePerfon is the great AJJembly of all Living, Immortal
Beauties, pure Beauties, Spiritual, the Beauties of Holinefs. A Poet in a clear
night fiirprized by Thieves, as he Travelled, when they were now about to
murther him, pointing to Heaven \ fbmany Stars, faith he, as are yonder, fo
many watchful Eyes are there witneffes of this Murther: So many Forms of
things, as are round about thee ; fo many Eyes of Heavenly Beauties look upon
thee, make the darken1 night to (hine bright, as day round about thee, when
thou thinkeft to hide in the greateft fecrecy the practice, or thought of any
Luft. When thine Eyes fhalf be unfealed, how will thy Spirit within thee be
amazed, and confounded, how will thine heart within thee be melted to fee,
that thou haft covered thy felf with the loathfbm, abhorred deformities of lo
many pollutions,fb many profannefles in the midft of the great Congregation
of all living Lovelinelles, and Loves walking round about thee, and feeing
ihec, though thou lookedft not to them ? But thus much for the Firji part of
Beauty in Chrifi ; the Variety.
2. The Sec u nd part is the Harmony in this Variety.St.Taul after that he had
faid ; that all Fulnefs dwelt in Chrifi, addeth : and having made peace by his
blood it pleated the Father by him to reconcile all things to himfelf whether they
be things in Heaven, or things in Earth, Col. 1. 20. The Spiritual Form of
Chrifi is, as a Mufical Inftrument, All varieties of things in Heaven and Earth
are fo many firings upon this Inftrument,which are all by the life and vertue of
the Inftrument itfelf lb tuned one :o another, and made to found in Confbrt,
that they fill the Ears of God himfelf with amoft Divine,and pleafmg Melody.
There is another Scripture, which agrees with this, and goeth further ex-
prciling
[22?]
preffing the Harmony , and the Ground of it, Epbef. i. i o. That in the dif
fenfaticn of the fulnefs of times he might gather together all-things in One in Him
both things in Heaven, and things en Earth ,in Him. Here you have the Variety
all Fulnefs, the Fulnefs of Times', then the Harmony, this Fulnefs gathered up into
One j & both thefe in Chrift, in Him Then the Fulnefs is explained ; Things m
Heaven, and things on Earth. Then he brings it in a fecond Time,/« him. Urn-
ty is the ground of ail Harmony, The Unity of Chrifts Terfon, maketh the
Harmony in him by a concurrence of four Particulars, j. The Unity of this
Spiritual Perfon, which is mod entirely one, fpringeth up into all variety
within itfelf, 2. This Tranlbendent Unity boundeth all this infinite variety
with itfelf. 3. This glorious Unity runneth through the whole variety, as a
firing of Silk through a row of Pearls. 4. The entire unity of this high and
Heavenly Perfon ftandeth compleat in every branch, and point of all the vaft
variety at once ; as the Sou! is faid to be all in the -whole Body, and all in every
fart of if, or as if the Body of the Sun in ftead of encompafflng the Heavens
fucceflively ihould ar once fhine with its entire Body of Light in each point
of the Firmaments the (ame.and yet fo many diftincl: Suns,being an Unity of
all Lufters, and yet that Unity let in fb many diftincl: Varieties, which are as
highly, and raviihingly various each from other, as the unity is one in itfelf.
This is that wonderful Terfon of Chrift • this is that Word, that Image of
G^which is the Supream,and Univerfal Harmony,the Supream,the Univerfal
Mufick, and Beauty This maketh all the Be auty.and Mufick through Heaven,
and Earth, as it giveth forth any where any Glance, or found of itfelf This
Harmony comprehendeth all particular Muficks, and Beauties of the Creature
with iheir feveral forts and degrees in their diftincl: Perfections within itfelf.
This maketh all things with all their raotions,Mufick.andBeauty by its Univer-
fal Prefence with them, and compreheniion of them. BleiTed is he who hath
a feeing Eye to difcern this Beauty in every Appearance, the mod rugged,
black j blefled is he who hath a hearing Ear to take in this Mufick from every
motion, the moil (harp, the mod confuted. Yea blefied is he who lies with
his whole Perfbn, and Life wrapt up in this Harmony; who moveth as al-
ways carried on in the Chariot, upon the Wings of this Harmony.
A Caution. Naturalifts report a Serpent to be often bred of the Brain and
Marrow of a mans back, when he is dead. So too often that Serpentine Spi-
rit, which fecdeth upon the dull of fenfuaiity, and beareth an enmity to the
Holy and Heavenly Dove, is engendred from the (weetefr, and mod fubftantlal
L ruths, which are as the Marrow and Brain of Divine Wifclom, when thev
are become corrupted, and dead notions, in dead and corrupt Spirits. How are
thefe two glorious Principles the Golden Pillars on which the whole Gofpel
is eftabrfhed : That all Fidncf dw'elkth in Chrift ; That e'ivery thing of Chrift^
in Chrift is altogether lovely ; emproved by many unto the grofleft Pollutions,
and greatcil Profanenefles ? Bur thefc arc v/illingly ignorant, thar as God is
G g the
[ 226]
the God of order, and not of cmfufimfi* all variety lieth in Jefus Chrift in that
perfect Harmony, which is the Beauty of Holinefs, and the excellency of the
Divine Wifdom.
All natural things (land in Chrift in a double Harmony one with another ;and
'with the Divine Nature, as faultlefs Figures of that purity, and glory in the
Eternal Spirit. So jefm Chrifi is both in one, the Image of the Invifible God,
and the Firfi-born of every Creature, Colof. I. iy.
Then this Beautiful Nature of things in Chrifi is made a Sacrifice upon the
Altar of theCrofs in Death 5 that it may put off the Negative Imperfections,
the Shadowy Darknefa, Slightnels, Confinement, Mutability infeparable from
a meer Figure. ' Thus is this State of things fubjecl: to a double Law with*
out it, and above it ; one of its Pattern on the top of the mount above Nature*
the other of Death, that it may by putting off itfelf in the Shadow put on
its truer felf in the Eternal Original, Thus we read that Chrifi, as he was
the Firfi-born of the whole Cr cat 107% became the Firfi-born from the Dead :
Colof. 118.
Thus thorow Death, being purified by the Blood of the Lamb the Crea-
ture pafieth out of that Shadowy State by rending the Vail of F'lefh, where
it is in Bondage, into the Liberty of the Sons of God, where it is a Royal
Law of Life, of Love, and of Liberty to itfelf in the Spirit of God and of Glory.
The Heavenly Perfbn of our Lord Jelus is a Circle within a Circle.
1. The firfi and innermoft Circle is the Firft Image of God in Nature.
This comprehendeth the whole Creation. This is made up of its Day and
Night , Light and Darknefs. All things of Light, of Truth and Goodnefs^are
embraced by a Light of Divine Love. All things of Darknefs,of the evil of fin,
lye in the Darknefs of Divine wrath, where the Evil of Sufferings, as a Se-
cret Fire confumeth them.
2. The Circle which immediately infoldeth this, is that of the Death of
our Saviour. Here the Firft Image entreth into a Divine Shade, where by de-
grees it lofeth it felf and vanifheth, as to its former appearances in the Figure,
linking into its Eternal Seed. Tke Spirit of Glory in this Divine Shade is the
Blood of Chrift purifying the Heavenly Things in the Creature by warning
away the Earthly Forms. This State the Jews call the lower Paradije, the
Taradife, under the Earth. For as a Seed hath in it felf all the Beauty es, and
Sweetneffes of the whole plant under the vail of a naked Grain : (b here all
things are as Spiritual, and Divine Plants full of all Beauty, and Sweetnefs un-
der the covert of this Purple, Perfumed Shade of our Saviour's Death, to which
the Holy Ghofi was an anointing of all precious Spices, and a Lump mining
in the midft of it. This Spirit is alio, as a Fountain from Eden running along
in the midft of this Paradifc^ like a River, and Gardens under ground in the
Secret of the Earth.
The third Circle is the Kingdom and Glory of Chrifi. In this the two other
Grcles
Circles are teen, the Firft thorow the Second, as Faces in a Glafs of Glory,
Here the Heaven of the God-Head is open'd, and all things appear as Angels
of God afcending, and defending in the Perfon ofChrijt. This is the Spring
of the Spirit, in which all created Forms flourifhlike green Leaves, and flow-
ry BlofToms in the Tree of Life, never to fall or fade, the Eye of the God-
Head as a riling Sun fheddingfor ever fweet Beams of Love, and Life upon
them.
4. The loft and greateft Cir J^theCrown of Life,and Beauty ,is the Glory of
the Father. This is the Autumn, and Seafbn for Ripe Fruit. Now is Jefas re-
turned thither, where he was at firft. Now is he revealed, who was from the
Beginning. God is the firft, and thelaft , all in al). All things fee, and enjoy
themfelves ; all things are feen, and enjoyed in their unchangeable Originals.
This is that Spiritual and Heavenly Form of Chrifts Perfon, into which he is
afended ; in which he is, as on the Throne of the Father, which endureth for
ever and ever ; in which he hath gathered up all things into one. This is that
Head of our Lord Jefus, which is of the fineft, and folideft Gold.
Thus we have (een the Order ^m which all things lie in our Saviours Perfon ,
according to which he defend eth firft,and then afendeth within himfelf :The
Unity of this firft and higheft Form, which is the Supream and largeft Circle,
the outmoft, and inmoft to all the reft, as their Root, and their Crown, in the
bofom of which all the reft lie as Colours and Figures in the Light. This fb
goeth down into the other, that it maketh all one, and reftech itfelf entirely
upon each point of every one, and enfoldeth the whole in itfelf, fb that all have
the Truth, and the true manifefiation of their Being and Beauty only, as they
lie in this pure, and perfect Light.
Every inferiour Circle, or Form of things is comprehended in the Superiour,
and hath there a double Appearance. 1 . In flain. So it is a native Flower in
that Myftical Garden 3 a fair feature in that Face of Beauty ; a Spirit of that
Spirit in that Spirit, one Spirit with ir. ^. In Perfective. Thus the lower is
feen in the higher, as at a diftance, as at the end of a Cave, as it was in itfelf^
as pafled away according to that faihion of it.
Colofs. 7., 17. St. Paul complaineth of thofe, who intrude themfelves in-
to Heavenly myfteres, which they have not feen, not holding the head. Thefe,
as St. Jnde fpeaketh,are Senfual, that is, men a£ted only by a natural and com-
mon Soul, not having the Spirit. So in thofe things of our Lord Jejus, which
they know, as brute Beafts, they corrupt themfelves. They have not anointed
Eyes, to fee the Harmony, and Spiritual Beauty of all things in the Perfon of
the Lord. They difcern not how the Original, and firft Glories by fit fteps,
fhoot forth themfelves intoFigures,andShadows;how they lie hid as the immor-
talSeedand Subftance in themjhow like the Inviiible,and firft Sun,they ihine in
themidftof them, fhine quite thorow them. They behold not the Figures
afcending like a Pillar of Smoak perfumed with all the Spices of the Apothe-
G g z cary
[2l8]
cary from this golden Altar of Chrifts glorious Form comprehending them,
and being ever beneath them \ how they lofe themfelvcs by degrees in the
fvveet (hade of Chrifts Death \ how they fpring again new in the brightnefsof
his Refurre&ion \ how they He continually in the Original Glory, where the
whole myftery is entirely Comprehended, perfected, and hnifht.
Thefe men ft t not theii* hearts uppp this glery ot the Father in Chrift to
make that their Righteoufhefs, their Strength, and their Song in every other
Appearance, as in the houfe of their Pilgrimage. They take no pleafure in the
joints of all the member: in this Divine Body, which are Jewels wrought by
the hand of a skilful workman • this Unity being itfelf the myfterious jovnt
every where letting all, and binding air together in itfelf in that IFijdomQi
God, whirh Is this Beautiful Perftn of whom we (peak.
But enough of this Cautton^nd of the Second Tart of Beauty in our beloved,
the Harmony in the variety.
3. The Thir d Tart is the Light in the Harmony ', 'John 8. n. Our Lord
faith of himfelf; I am the Light of the World. As the Sun, the chief and mod
glorious Body,is the Light or all Corporeal and bodily Beings: fb this blefTed
Perfon of our Saviour, the fir ft and belt Spirit is the Light of all Spirits- the
firft and moft Glorious Form is the Light of all Forms or Things, Bodies,
and Spirits. He is the Firft, the Supream, the univerfal Light. He is that high-
eft Circle of Light, which rideth forth upon every Circle, or Beam of Light,
each point in every Beam, Pfal. 36-9- David {-.mix to God; In thy Light jhall
ovejee Light. The Light of the Father is fefus Chrift, the exprefs Image and
Glory of the Father. Thefe words of the Tfalmift have Two fenfes. 1. As
colo rs are feen in the light of the Sun ; fb every colour, Light, and Being,
the Light of the Sun itfelf is feen only in the Light of Chrifts lerjon, as this
pure, and eternal Sun fhineth upon every other Light and Form in it, and tho-
ro7i> it. x. Every thing as it is feen in the Light of this Heavenly Form, is a
precious ft me of thzntw Hierujalem. It hath a fpark of this everlafting Light,
which playeth in it, arid is incorruptible.
The Sun is changed into Sack-cloath at the pretence of an Angel, whofe
Light fb much excelleth that of the Sun, that it hath no Light, when that o-
ther Light fhineth forth.Thebigheft Angels vail their Faces with their Wings,
lofe all their Light and Glory , when Jefus Chrift appeareth upon the white
Throne of his proper Form , and naked Perfon. What manner of Light is
this then, how pure, how full of Glory, how unexpreffible, incomprehensible ?
This Light, this Luftre of the God-Head is that Scene, that Circle in which
all the variety, the ravilhing Harmony of Things lieth in Chrift. This is the
Form of his Perfon.
4. The loft Part of Beauty in Chrift is the Life in the Light. Life is a Spring
of Beings, which maketh every thing frefh, and new every moment. New-
nefs is attributed to the Sptrit.The oldnefs of the Letter, and the Newnejs of the
Spirit
[22?]
Spirit are oppofed one to another,becaufe the Spirit is Lif e.Life is the Spring of
Motion,which is theChiefeft Charm inBeauty,and in which allPleafuresconfifr.
Jefus Chrifi, John 8. n. calleth Hlmicli' the Light of Life. The Verfon of
our King is that Light which is the Flower, and Crown of the Divine Life j
and that life which is the luftre, the Sparkling, the Perfume of this Crown,
and Flower. He is the Fountain of Life. P/W/. 3 6.9. With thee is the Fountain of
Life. This Lovely Perfbn is the Fountain or Life in the Bofom, and Heart
of the Father Himfelf He is the Quickning Spirit, 1 Ccr. 15:. 4.5*. The Lord
is that Spirit which is in its own Ellen ce, and proper Form : Life itfelfin the
Fountain, where it is moil pine, mod: plentiful, mod powerful, moft pleafant.
How do all Varieties of things lye in the Youth of all Beauty in this Fountain
of Life ? How do they renew their Youth, their Beatifies every moment, end-
lefly ? Into what mutual trathek of Beauties, and Sweetnefles, into what unce£
fant, Sprightly, Pieafant motions, what Divine A£ta of Love, Joy, Delight
do they ipring up ? How is the Beauty, and Joy of All fulfilled in every one?
How are all the Beauties, and joys of All eternally varied, multiplyed, and
increafed, when all lye together in this Fountain of Life, and every One
hath this Fountain of Life in Himfelf.
This Perjon of Chrifi is the Fountain of the Divine Life, that Springing
Fulnefs of the Divine Nature in each Form. Here the Father, the Supreme
Love eternally generateth the Son, the Original Beauty. Both in the Spirit
eternally embrace each other, infufe themfelves into each other, renew them-
felves each in other, which is the Firfi And Univerfaljoy, the Fountain of De-
lights.
Ufe. Make the Single Verfon of Chrifi the Sole Ground of your Faith • the
encly Objecl of your Love ; the Fountain of all your Comfort and Joy.
1 . Make the Single Verfon of Chrifi the Sole Ground of your Faith. Rom.
10. 17. Faith comet h by Hearing, and Hearing by the Word of God. Our 9 efts
in His Spiritual Form of Glory is the Word of God, as the Sun itfelf is Lux, the
Firfi Light. The Scriptures are the Word of Cod, as the Sun-fhine, Lumen, the
Secundary Light. The Firfi is a Living Light, a Light of Life. The Second
in it felf is Light alone without Life. Look thorow the outward Word for the
Verfon of Chrifi. When He cometh in to thy Soul by His Spiritual Appearance,
He will be a Light of Life in thee, at once revealing His Excellencies in thee*
Giving thee an Eye to fee thefe Excellencies , by this Sight Setting them in
thine Heart, Setting thine Heart, upon them, as a Root of Faith.
Efa. 45". xi. Look tome, and befavedallye ends of the Earth ; faith Jefus
from His Throne,High,and lifted up, on which Efay faw Him fitting, which
is His Divine Form. Behold ! thePerfon of thy Saviour fetteth it felf before
thee to attract and allure thine Eye by the Light of His Beauties. When thou
lookeff. to Him. He holdeth thine Heart fail for ever hxt, as a Seal, upon His
Heavenly form by the Fulnefs of all things Good,Great, and Glorious in Him-
felf:
I *l? }
felf : He foweth the feed of his own Form and Fulnefsin thee by the flowing
forth or the Life together with the Light of his Beauties.
All Objects for Faith to fix upon ; the anlwers of all objections againft be-
lieving j the way to believe ; the power ol believing ; the k& of Faith itfelf;
with the Sweetnels, and Fruits of it jail thele lie iolded up in the rich Treafu-
ry of Chrifis Perfon j all thclc flow in at once upon the Soul, fpring up to-
gether in it, at the unvailing of the Face of the Lord Jejus; as the whole
knot of Beams pour out thcmfelvcs in a mcment thorow ail the Air to enligh-
ten, quicken, beautify and cheer it , when once the Body of the Sun appear-
eth. Look then to J*fus<i O poor burthened Spirit. Look to him that his Light
may (hew him j that his Living Light may be anEyeinthee to fee him ; that
thorow this Eye thou mayft drink in by the dreams of this Light of Life,hiro,
and all his Beauties to be a Weil fpringing up to all Grace and G;ory,to ever-
lafting Life in thee.
I (hall divide this Exhortation into Taw Parts.
i. Let thefingle Perfon of ChrijI be the only ground of Faith in thee unto
jufiification, Ef 60, 1 . Arife , andjhwe ;for the Glory of the Lord is rifen upon
thee. Thou wholyeft in theDuft, bearing thy fhame, as one free amongf the
Dead, be no longer unbelieving, but believe. The Perfon ofChrift in the Giory
of the Father is rifen upon thee, filleth all things round about thee ; arife and
Chine in the brightnefs of his Appearance. Confider the Fulnefs of Beauties
an Chrift, and fay thus with thy felt j Hath the Sun Beauty enough to gild every
Dung-hill,and Dung-heap here belcwjhough that he on Earth,and he m Heaven ?
Is not my Jefus then rich enough in Glories to overfpread my (hame, and na-
kedneis, to make my Perfon mine in the Beams of his \ though he be higher
than the Heavens , I fal'n down to the nethermoft parts of the Earth ?
The Perfon of thrift is an overflowing Sea of Spiritual Beauties. For all
Fulnefs divelleth in him. If thou canft. not call thy felf into him 5 Hand ftill,
and fee how he breaks forth on every fide, cometh on upon thee with mighty
Floods, with a Deluge of Light and Beauty till he cover thee, and fwallow
thee up into his Bottomlefs depths of pure and Divine Glory, as a veflel in the
Ocean, which is fill'd within, and overflown without with the Waters of the
great, and wide Sea.
%. Let thefmgle Perfon of Chrift be the f ok Ground of Faith unto Sanctifl-
catton. All Fulnefs, the Fulnefs of a Sea, and of a Spring, is in Je[us Chrift ,
Num. 21. 17, 18. You have an excellent Figure in a Hiftory. The Chil-
dren of Ifrael wanted water in the Wiidernefs. God gave them a Well.Then
they fling this Song. They encompaffed the Well , they Jung to it, Spring O Well\
the Princes digged it with their Staves at the direction of the Law-giver. Doff,
thou wane 'dreams of Grace ? Is thy Soul a dry and barren Wiidernefs? Be-
hold Jcfus, whom God hath given thee for a Well. At the direction of this
Law-giver dig up the ground in thine heart, till this Well9 this Jefus appear.
Then
Then whatever Grace thou wanteft, at all times encompafs his Spiritual Perfon
in thy Soul, and fing to him 5 Spring O Well.
fob. 4. 14. The Water which I will give him, faith J efus Chrift, frail be a
Well (wringing up m Him unto everlaftmg Life. Take but in One Drop, the leaft
Drop of the Sweetnefsof Chrift, the leaft glance of His Beauty into thy Spirit -%
m this thou takeft in the Per fin of Chrift Him ft If, the Fountain, that ftiall
(bring up within thee unto the Life or. Holinefs which is the fame for Na-
ture and Duration with Eternal Life in Heaven ; Divine, and Incorruptible,
2." Make the Single Perfon of Chrift the only Object of thy Love. Let all the
Fulnefs of thy Love be poured forth upon this Perfon, which hath All Ful-
nefs of Beauty in Him.
There is a Twofold Love \ of Benevolence ', of Complacency,
1. Love thy Lord Jefus with all thy Love of Benevolence. St. Paul com-
plaineth, Philip, x.ii. Every man feekethhis own things : no man the things of
fefus Chrift. Seek, and pray for the profperity of fejus Chrift all thy daies in
His Truths, in His Graces ', in His Glory thorow the whole Earth ; in His
Church • in every Creature, where he is fown as a Seed. Love him with the
Love of Wife, Children, Friend, Country, Parents, Life. In Ifaac frail thy
Seed be called , faid God to Abraham. In Jcfus let all Relations, even of thy
fdf, to thy f elf , have their Name, Truth and Vertue to thee. Let all thofe
BlefTings,with which thou (halt blefs any of thefe , come upon the Head of
the Lord Jefus. With well to, blefs all thefe in the name of the Lord fefus. Say
continually, let the Immortal Word upon its Wheels run, and be glorified thorow
all thefe thorow the whole Heavens and Earth. Thofe that are Florifts and
love Flowers, procure the choiceft flips of Flowers, fet them in their Gardens,
water them, watch them, cherifh them with the greateft tendernefs and care.
So do thou love fefus Chrift. Be continually fowing and fetting him,his Beau-
ties in thine own, in every Spirit, in every Appearance. Water them, cherifh
them byWord,Example,Faith,Prayer.Go out often into the Fields ; go down
often into the Gardens to fee whether thefe precious Plants bud and Bloftom.
1.. Love the Perfon of thy Beloved with all thy Love of Complacency, Prov.
18. 1. A man through defi re feparating him/elf inter me dleth with all Wifdom%
or with all Subftance. Behold here the Spoufe her love of Complacency to her
Spiritual Bridegroom in three Steps ; Defire ', Separation • Enjoyment.
1. Defire. Thy Saviour is called in the Prophet, Hag.z.y. The defire of all
Nations. Thy fefus, who hath all Beauties for all Eyes and Spirits, who hath
all defirable things in himfelf, is the defire of all Nations. Shall not he then
be the defire of all Principles, and Powers of Life or Being, in thy whole
Spirit, Soul, and Body? fhall not he be the Object of all thydefires? This
Perfon, who is the Sealed Sum, and perfection of all Beauties,putteth this Song
into thy mouth, Can- 7* I o. My Beloved is mine, and I am his, and his de
fire is towards me. As the word there fignifieth 3 he continually is circling found
about
about me, hovering over me with the Eyes of all his Beauties, and Loves,upon
me j as a Kite about his Prey. Do thou add to thy Song this part alfo; and
my deflre is toward him, PlaL 17. David iaith ; cne thing lave I deftred of the
Lord \t hat I may be all the days of my m I is Ttmple, beholding his Beauty, and
feekingfttll. ITie Heavenly Form or Chrifi: is the Temple or 1 alace ; and the
God, or King in it, the Beauty of all. Say thou to cfe[m Chrifi : I now, for
what is my flghing before thee \ This is all rr.j deflre • that I may be continually
in the Heavenly Light and Divine For?n of thy ¥erjan\ that I may be cent in u-
ally feafting all my Faculties and Senfesontbj Beauties, and endlejly making
frefh D.tcoveries or new Beauties in thee.
^. Separation, Cunt. 8. 6. The Church cryeth to Chrifi; Set me as a Seal
upon thine Heart, as a Seal upon thine Arm. For fealcujy ( that is,Love in its
Strength, at its Height) is fircngas Death, cruel as the Grave, the flame of it is
as the Flame of the Lord. Love and Death both agree in this that they are afe-
faration. I protefi by my Rej eyeing in jejin Chrifi, I dye dayly ; iaith 5/. Paul.
The Love of a Saint to fejus Chrifi is a Daily Death ; a Separation from
all created Objects, a Retirement out of this whole World viable, or invifible,
into the World or the Blefied, that World of Eternal Light, and Beauty j
to be alone with Him, and in Him ;to be infeparably united in One Love, in
One Loveline(s ; in One Spring, and One Stream of Beauties with Him, as a
Seal upon His Heart, as a Seal upon hits Arm. Where we read, Cant. 8. 6. Love
isfircng as Death, cruel as the grave ; the coals thereof are coals of Fire, which
hath a meft vehement flame, which hath, is put in by theTranflarcurs, a mo ft
vehement Flame, is in Hebrew, the Flame off ah ; of the Lord, of Jefus.
Learn here the Divine Myftery of Love in Death.The Death of a Believer,
a Lover of Chrift,\s Love itfelf, which is the Fire of God burning from the
Center of our Spirits, from beneath the Foundations of our Natural Being,
till it have confumed the whole frame of this Creation in us, and transformed
us into one everlafting Flame with itfelf ; till it have fcparated us from every
Form of things into his own Shining, and Flourifhing Form, which isthePer-
fon of cur Beloved; theTempIe, V alace, Paradife of Love, of the God-Head,
which is that Primitive, the pur eft Love.
3. Enjoyment- This is the Third Step in the Love of Complacency, Tljeln-
termedling with all Wi\dom, or all Sub fiance. Our jefus is the only JFijdom,
Subfiance, and Truth. The Fulnefs of things in Harmony, as they make all
Beauties and Pleafures;in their Subltances and Truths^as they have the rirlf,5c
frefhe ft Glory upon them, and are incorruprble, He in the Perfon of Chrifi.
The Hebrew word to intermeddle iigniheth to mingle with, or roul our felves
in the midft of all WHcJom, and Subftance, that is, m the Bofim of Jefus.
O believing, loving Sou! ! Thy Beloved,when He cometh into thy Spirit,
faith, Can. 1. lam come into my Garden, my Sifter, mySpoufe, I have gathe-
red my Spice, I have eaten my Hony with my HGny- Comb,I have drunk my Wine,
and
JUL
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Reaf. 4. I come now to the ^th and laft Reafon, why Jefm Chrifi is the
Fairefi of all things. All Beauty is derived from Him. Beauty any where
in the Creature is an Image of the Divine Nature, by which that maketh it*
(elf vifible, teftifieth its Pretence, awakeneth the Soul to a fenfe of itfelf, and
tofeek after it. The Lord Jefus is the Firft Image of the In vifible God, the
Supream Beauty. So every other Image, is drawn from Him, dependeth upon
Him, and is comprehended primitively, purely in Him. Every other Beauty is
&Copy of Him, taken from Him, who alone is the Life.
Col. 1. 18. All things are made by Chrifi, invifible, vifible; in Heaven, on
Earth ; Angels ; all were made by Him, and for Him ; by Him, as the Exemplar
Caufcfor him, as the End, that thorowthe Picture the Perfon Himfelf might,as
a Sleeping Seed, ftir up itfelf, and fpring in the Light of every underftanding
and fenfe,in the Love of every Heart.
All Things are By Qhrifi Tw© ways, 1 . As the Pattern of the Work : %. As
the Power Working.
1. Every thing is by Chrift, as the Pattern of the Work. Our Lord Jefus Is
the Wtfdom of God. Wifdom is an Inward Image in every Spirit, according to
which it ordereth its way, and fafhloneth its work that the Whole may be One
Piece, and a Beauty may refiilt from the agreement of all Parts in the unity of
the whole ; as a>fb from the Harmony of the outward Form,and the Inward
Image, which by their mutual reflections pour forth pleafures , and joys into
the bofbm of each other. In Nature the Spirit included in the Seed of a Rofe,
hath within it felf the Image of a Rofe-tree,with all its proportions j leaves and
flowers ; beauties and fwt'etnefTeSjfeveral growths, the bud, and the full-blown
Rofe. According to this Image, the Seed putteth forth it fdF ', the Spirit in the
Seed formeth it (elf upon the outward M.uter, andfigureth the whole Plant in
all the progrefs, and perfections of it. The Perfon of our Beloved is the onely
Image in that Eternal Spirit, which is God blefled for ever. In this glorious
Image doth He ride forth upon the face of the whole Creation from the be-
ginning to the end. In all His works of Power and Providence,He confulteth
onely with this Beautiful Image in His own Breafl, in which all the Treafiares
of Wifdom and Knowledge, all the Patterns of Beauty and Excellency are
laid up. He figureth this Image upon every Creature,and Work : he fixeth this
Image itfelf in every Creature, and Work,which by the lufrre of its pretence,
putteth a Life in the Figure, and giveth a glofs to it, as the Sun-mine to a Flo-
wer.
Gen. 40. ^8, 39. We have the Hiflory of Jacob laying ftreaked and
fpeckled rods in the Water-troughs before the Cattel. When they came to
drink, they (aw thefe,conceived, and brought forth their young ftreaked, and
fpeckled like to thefe.Thus God the Father in all the Excellencies of the God*
Head generateth Jefi/s Chrifi, and fetteth his Perfon before him. When he
Cometh to drink of thefe waters of Life,to take in, and feaft himfelf upon the
H h % Joys
[zj6]
Joys of his own Effence, and of the Divine Nature, he hath his Beloved Son
in his Eye continually. From this Beatifical vifion he is filled with the Innu-
merable Forms of his Son's Beauties. From this Fuinefs the Father becometh
Fruitful, and bringeth forth the Creation with all the Forms, and changes of it
in the Figure of thefe Eternal Glories.
z. All things are by Chri 'ft, as the Power working, ]ob 38. 14- It is turned
as Clay to the Seal, they pandas a Garment. How fweet, and clear a Depth is
this Text ? How doth ]efits Chrifi in it mine from the Face of every Creature,
and from the unfathomable Light of his own Perfbn ? What is this it, it is tur*
ned ? You (hall fee in the verje immediately before, it is the Earth, which fre-
quently is taken for the whole Creation in the language of the Scripture, as
Heaven for God. But what is this Seal, to which the Earth is turned like Clay?
Two verfes before will fhew you, that this Seal is the Day-light* Luk. 1. 78.
Zacharias in his Song expreffeth ]ejus Chrifi by this name, the Day-fpringCTheCc
are his words; The Dayfpring from on high hath vifitedus. As the Day-light,
when it fpringeth in the morning, overfpreadeth the whole vifible World,and
letteth a new Form upon every thing : fo the Lord ]efus,. as a Seal by the pre-
sence of his Per/on with every Creature imprinteth the figure of himfelf in a
beautiful Form upon it.
Thus it is turned, as a Clay to the Seal, 'job addeth , they fiand,as a Garment,
The Creation is fpoken of firft Colleffively , It ; then all the Creatures in par-
ticular diflributively, They. There are two rich Glypmfes given us of the glo*
rious Perfon o£ our Lord in the Creation by thefe words.
1. As the whole Creation in general, fo each in particular is fealed with the
entire Perfon of Chrifi.
2. All the Creatures are Sealed with, the Perfbn of the Lord Jefus without,
and filed with the fame Perfon within. Every Creature rightly feen,is as a Gar-
ment of Light cloathing the Body of the Sun, the Perfon of Chrifi ; and
wrought in every part of it with the Figure of this Spiritual Sun. The Type
of it was the Vail before the mofi Holy Place. Within were the Cherubim s of
Mafly Gold. Upon the Vail was wrought the Similitude of the fame Cheru-
bims in all manner of rich Colours.
Thus the Earth is turned to Chrifi, as a Clay to the Seal ', and every thing in
it ftandeth, as a Garment upon him.
Perhaps he who perufeth this place in fob will find reafon to believe, that
the Holy Sprit pointeth at Three States. 1. The Creation, as the Figure. x. The
"Berfon.of Chrifi incarnate, as the Fir ^-fruits. 3. The Reformation, as the Life
in the full Harvefi. Neither will it feern unlikely to thofe who compare the
Scriptures ; that Zacharias alludeth to ]ob, and ]ob here to the firft of Gene/is.
In three things all agree jr. a Darknefs.i. A Light rifing in this Darknefs, and
triumphing over it. 3 . A New Form, given to all things by this Light.
But to return j Heb* 1* 3. Oar Lord, is laid to be , The exprefs Image of his
Fa-
U?7]
Fathers Subfiance. The 'word is Char abler, which fignineth anlngravwg, as
upon a Seal. Great Perfbns firft engrave their Arms upon fbme precious mat-
ter, as Gold, or a rich ftone. This is their Seal. With this they {tamp the
fame Image upon feveral pieces of Wax, as they have occafion. So God the
Father fetfeth deeply, and richly,the compleat Form of his Divine Perfon, and
Subfiance upon the Perfon of his Son. Then he fetteth him,as a Gold-Seal upon
the Creation, as Virgin Wax, and (b imprinteth all his Beauties upon it. But
the Lordjefus ftampeth one part of the Creation with the Impreflions of
his Perfon thorow another ; fo that the Figure is more clear and perfect, in tha
invifible part of things upon Angels, and Spirits • more obfcure, and imperfect
upon the Vifible part, the Things of Senfe.
Before I leave this we are to take notice that the matter of the Creation,
which Job calleth Clay, is expreffed by Water in the beginning of Genefis. ff
you fet a feal upon water, it receiveth the Impreiiion without refiftance, but
keepeth it only by the continuance of the Seal itfelf upon it. Thus the Pre-
(ervation of the Creature to the end,is the fame thing with the Creation of it
at firft,, it is the Impreiiion and Figure of our Saviours Beautiful, and Blefled
Perfon, which is the Eflence, and Form of each Created Being. It is this Glo-
rious Perfon itfelf, the Fountain of all Forms fixed in the Impreiiion, which a-
lone every moment preferveth each Eflence, and all Beings,by renewing them.
If the Seal be taken off, immediately the Figure vanifheth, and is no more,
Ufe. r. Let all this, that hath been fpoken of the Perfon of Chrifi perfwade
us to fludy this Perfon, in which fuch unfearchable riches are laid up, and to
feek the knowledge of him. Beautiful things alone are worthy of knowledge.
This Jefus then is worthy of our knowledge. For he is fair. He is fairer than
all things ; and fb mod worthy to be known -all Beauties are comprehended in,
and derived from him. His Perfon then mould be the Center, where all the
lines of our knowledge meet, and from whence they are drawn.
I fhall prefs upon you the Study of your Beloved in the fimplicity and na-
kednefs of his Heavenly Perfon by Two Arguments, i . The Eafnefs, ^. The
Excellency.
i. The knowledge of J efts Chrifi is Eajy. Heb. 5- * *• The Holy Sprit
had made mention of Melchifedech in the verfe before. In this he addeth :
Of whom we have many things tofay> and hard to be uttered by reafon of the
dulnefs of your hearing. Melchifedech fignifieth the King of Rjghtecufnefs. This
is Jefus Chrifi in that Spiritual Form of Divine Glory, which is the Throne
of Righteoufhefs. In this he was eternally with the Father, in his heart, and
Eye. In this he was with the Saints from the beginning of the World, the
Immortal Seed in their Hearts, the Joyful, and Glorious Objecl: in the Eye of
their Faith. In this he appeared frequently to them thorow outward Figures.
The Holy Ghojt telleth the Hebrews, that He hath many things to fay to thera
of this Perfon He hath gany, innumerable Beauties in Him to unvail* and
Oiew
—
U3«]
fhew to them. He hath many things to fay, many words, and exprefllons, to
declare the riches of each (ingle,Beauty. When David law this P 'erfonof Chrift ,
as a City compact in it felf, where all Spiritual Beauties, and Beautiful Spirits •
dwelt together in amoft Beautiful Order in the unity of this Firft and Great
Spirit, in the Eternal Palace of His Spiritual Form, he cryed out : Glorious
things are fpihn of thee, O thou City of God ! Vfal. 87. 3. So faith the Spirit
here : of whom I have many things to Say j Then He addeth ; and hard to be
uttered. This feemeth a ftrange Teftimony to bring,to prove the Knowledge
of Chrift to be eafy, which faith plainly j the things of Chrift are hard to be ut-
tered. But you will prefently fee thefe words to have in them a full, and mani-
fold proof of this, which we intend.
The Beauties of Chrift are hard to be uttered. Whence arifeth this Difficulty?
From the Nature of the Things ? St. Prf«/teacheth us, that Every thing, which
rnaketh manifest, is Light ; Eph. 5*. 1 3. If that which maketh every thing
manifeft, be Light ; then is the Light itfelf moft manifeft of all things ; then
the higher, and greater the Light ; the clearer, the fuller is it in the Manifefta-
tion of Itfelf, and of all other things. The Perfon of Chrift is the moil pure,
moft perfect, and moft univerfal Light. Nothing fhineth £0 openly, Co clearly
in every creature, in every place, in every Spirit : Nothing fo eafy to be (een,
as the Perfon of this Lovely One. Whence then is the difficulty of uttering His
Glories? The Spirit anfwereth the Queftion. It is from the Dulnefs of our Hear-
ing;, How evident an Argument is this of the Prefence of our Beloved with us,
that He is before our Eyes in every Appearance of Things, that He is in ihe
midft of us ? How plain a Teftimony is it of the opennefs, and clearnefs of
His Beauties, of their nearnefs, and fuitablenefs to our fenfes ; that it is a Dulnefs
in us not to fee this Perfon, thefe Beauties ? We never account it to be a Dul-
nefs of Senfe not to difcern things Diftant,or Difficult.
Solomon faith, Prov. 1 4. 6. Knowledge is eafy to him that under ft andeth.
The Knowledge, which this Divine King had his eye upon thorow his whole
Book, was that Wifdom, which is the Brightness of the Glory 0} God fhining
forth in the Soul. The Holy Ghoft feemeth thorow this book of the Proverbs to
expxfs by under ft an ding a Divine Light and Senfe, which is the Spirit of
Chrift in us 5 by Wifdom, that Divine ObjetJ, which is the Perfon of Chrift ri-
fing in us, like the Sun in his proper Sphere. This Earth which we tread upon,
This Heaven, wh:ch we fee fhining round about us, are not fb manifeft to our
natural Senfes ;as Jefus Chrift, that Power of God, which bringeth forth, bear-
eth up us and all things ; that Wifdom of God,which encompafleth us round
about with its various brightnefles and beauties is prefent, open, and evident to
the Spiritual Eye.
Doth not this move us ; to underftand, that there is an Heavenly Perfon ever
w'th u?, in whom are let before us all the Delights of our Eyes, all the Defires
of our Hearts j and that the only Bar between us, and thefe Beauties, thefe
Bleffed-
t*i9 7
Bleffednefles is either our want of Senfes, or the Dulnefs of our Senfes, that
We difcern them not? Mar. i o. 5 1, Bartimeus the blind beggar,hearing that
Jefus palled by,cryeth out ; Jefus thou Son of David have mercy on me. He cea-
fed not to cry, till the Lord maketh a (land, and asketh him ; what he would
have. He anfwereth ', Lord, that I may receive my fight. If a. 5-0. 4. The Prophet
faith of God : He waketh mine Ear morning by mcrning : he wakeneth mine
Ear to hear, as the Learned. You that are no Chriftians indeed, who have no
Spiritual Senfes, ceafe not crying , Jefus, thou Brightnefs of the Father s Glory ^
have rmrcy on me, that I may receive my fight.You that are in truth Chriftians,
and have Spiritual Senfes drowfic, and dull, whofe heart is awake in you,while
you fleep,cry to the Lord Jefus to awaken your Eye, and your Ears morning
by mornmg, moment by moment that you may lee his Shape, and hear his
voice. This is xhefirft Argument to prefs you to the ftudy of the Per/on of
Chrifi j the Eafinejs of this knowledge.
^. The Second Argument is the Excellency, which conflfteth of two Parts'^
the Comprebenfvenefs ; the Efficacy of this knowledge.
1 . The Comprehenfivene/s of the knowledge of Chrifi is the Excellency o£
it Col.z.z. All treafures of Wiflom and Knowledge are hid in him. Several
Propofitions of great value and vertue, lie wrapt up in this fingle Propofitione
1. All Things jhat are to be known fie together in the Heavenly Form cf Jefus
Chrifi. All things are here in their firft, and proper Being, in their Truth and
Subftance, in their immutable effences, as they are capable of being known..
Every thing as it is feen without this Circle of Divine Light the Perfon of
Chrifi, is a Shadow, an Apparition, a Mockfhow of itfelf. It may beget a.
Fancy, or Opinion in our Souls, but no Knowledge.
i. That Lighten which alcne things are known, is only in Chrift. He is the
true Supream, and univerfal Light. All things are naked, and manifefi before
him : Heb. 4. 13. This is that Divine Light, in which every thing appear-
eth in its Divine Form, in its naked Subftance, and Enence,uncloathed of eve-
ry Difgulfe, and Vail, as it lieth in the Divine Underftanding, which is the
meafure of all Truth. Therefore our Lord Jefus in that place, Heb. 4. ix.
where all things are (aid to be naked and manireft before him, is in the verfe
before called; the Word of God; the living Word ', the living Word of the
Divine underftanding, in which it bringeth forth at once, and eternally all
knowledge ro itfelf, and beholdeth, as in aGlals, the eternal Truths^nd Elfen-
ces of a I things.
2. The Eye, which tahth in all Knowledge is in Chrifi', As the Spirit o£ this
world is b.»th the Fountain, and the Eye, which fendeth forth, and taketh in
all natural Images ; then our Spirits by being comprehended in this Spirit,be-
come Springs in that Spring, Eyes in that Eye, bringing forth from themfelves\
and Contemplating in t hemfe'ves the various Forms of being in this world ; (b
is a Saint Light m Chrifi ; a Child of Light in this great father of Lights. Jefus
Chrift
[240]
Chrift in His Divine Form is the Light of Life; that is.i.'TheFirft Light,zs the
firft Picture is called the Life. 1. The True Light \ every other Light is a Pict-
ure of Light, and no more. 3. A living Light ; and fo both a Fount am,2xA
an Eye.ln the Hebrew the fame word for the fubftance figniheth both. A Saint
Springing up in his inward man out of this Spiritual Form of Chrift) and {lan-
ding in it, is made itfclf alio, a Fountain of living waters flowing from Leba-
non ', of all living Glories flowing from the high, and flouriming Mountain of
the God-Head in the Verjon of Chrift : Can. 4. 1 j . He is made alfo an Eye
fet fully, Can. 5. n. Aben Ezra in his notes expounded that to be an Eye,
in which is fet the full Image of the whole Nature of things ; in which, ac-
cording to the language of the Gofpel is fet the Perfbnof. its Beloved, that
entire Image of the God-Head, and of both worlds, wherr all Fulnefs dwel-
leth together in a Divine Form, and Glory. This is fpoken of Chrift firft, then
is true of a Saint, as a Saint is the Image of Chrift.
4. All Things, as they are known in Chrift, are a Treafure. That which is born
of the Spirit, is Spirit ; John 3, 6. That which is feen in this Spirit of Im-
mortality and Glory is an Immortal, and Glorious Spirit. This is the true mul-
tiplying, magnifying, and glorifying Glafs. Each Duft is here known in the
bright Form of a Beautiful Star ; each Star is difcovered here to be an Heaven
of Stars, anew world of Glories. Every thing as it appeareth in Chrift, is
(bmething of Chrift. Chrift altogether is Lovely ', Can. 5. 1 6. It is in the
Original ; Every thing of him is defirablemffes. The leaft Point, that a Spiri-
tual Eye can touch upon in the Verfon of Chrift, is a frefh fpring, a full Sea, a
great, and bottomlefs deep of all Beauties, Excellencies, and Joys that may
render any thing perfectly, univerlally defirable.
y, The Knowledge of things in Chrift is a Treafure. It is Wifdom, as well as
Knowledge. It is a knowledge of things in their Head, in their higheft Beauty,
Life, and Truth. It is a Fulnefs of Things. It is a Transforming Knowledge. We
are changed into the things themfelves, and they into us. By knowing we
poftefs, and enjoy them ; we are pofteffed, and enjoyed by them ; we ftand
both in one Image, and Spirit mutually comprehending, and comprehended;
mutually cloathing, and cloathed.
All this Treafure is hid in Chrift, not as in a Cloud, but as in the Sun \ by no
darknefs,or obicurity there; but by the Excels, and Tranfcendencyof the Glo-
ry \ by the Perfection, and Purity of the Light ; as Chrift is hid m God ;
Col. 3. This hiding maketh the Object more a Treafure, and more evident
to a fuitable Eye, in as much, at it is a Divine Form in a Divine Light ; a
Form of Light dwelling in the Fountain of Light. How worthy is this Know-
ledge of that zeal to it, and purfuit of it, which the wife King ftirreth us up
to, Frov. 1. 3, 4, 5. to cry for it,to the Fountain of wifdom above, with
the voice of our Faith ; to fee k it as Silver in every thing round about us, the
pure mettal in the oar of the Creature, by the Flame of our Love ; to dig for
it
it, as hidden Treafurcs within our (elves, below the Foundations of this Grca
tion, by Humility and theCrofs?
This is the Comprehcnfivencfs of the Knowledge of our Saviour,
z. The Second Excellency in this Knowledge ts the Efficacy. This divideth
itfelf into three Branches : 2/ worketh Grace, i. Unit/erf ally. ^. Powerfully
g. Kindly.
i. The Knowledge of the Lord Jefus worketh Grace Unwer fatty. It worketh
all Grace together in a fweet Harmony. Jolon 17. 3. In a bofbm-difcourfe
between himfelf, and his Father, where he is moll naked, fweet, and free the
Lord Jejus faith to his.Father ; Jhts is Eternal Life to know thee the only true
God, and Him whom thou haft fent0 J-efits Chrift, " God is True, the Truth
as he is God.He is the TrueGod,as he is the OndyOne.JefusChrift is lent forth
fromhim,ashe is thcBrightnefsjtheEftlilgencyjtheOutfliining of his Glory • his
eflential Image. Thus is he a!fb one with him. The Father cannot be perfect-
ly known by him, if he be not perfectly one with him. This verfe hath ink
a figure called *£v Jte Jboiv. One thing exprefled, as two-- like that ; a Cup, and
Gold, for a Golden Cup. So here ; to know the only true God, and Jefus Chriil
fent forth from him, is to know that God, wh« is the Unity, and Truth in
Jefus his eflential Image, in which he comprehendeth, and cometh forth into
all manner of various Images ; the outgoing of his Divine EfTence in-Eternity
and Time.
Eternal Life is the whole Work of God upon the .Souls of the Elect from the
Beginning to the End ; the Divine Life begun in Grace on-Earthy compleated
in Glory in Heaven. I have formerly faid, that Knowledge maketh the Spirit
One with that which is Known. How fhould this endear the Knowledge of
our Blefled Lord, and quicken us to follow hard after it ;The true Knowledge
of our Beloved maketh us One Spirit with Him, and transformed us into His
Image, which is the whole Armour of God put on at once ; the compleat frame
and fabrick of all Grace rifing up at once in the Heatt ■? All-Graces are One
in the Perfbn oiChrift. By taking him in, and being made-One with Him, we
take in All Grace, and aremolded into All Grace in One,according to the mea-
sure of the > Revelation of our Lord Jefus in us. The want of having this Pat-
tern upon the Mount, Jefus in His'Heavenly Form in the Eye of our Spirits,is
the great reafon why the Tabernacle of God goeth up fo imperfectly, and
brokenfy in us.One Sairflis careful of his way. but goeth fadly on;another is chcar-
fu!, but carelefs. One is fweet and flight, another feriousand foure, cenfbrious.
One is zealous and ignorant ; another high in his Light, and looie in his Life.
Particular rules and precepts, are like a Watering-pot, which acnan carrieth
up and down in his hand,watering his flowers and plants fingly and {lightly.
AVhileone is watered the other withereth.The Difcovery of our Saviour in His
Spiritual Perfon to the Eye oF our Spirits is,as the gentle Rain from Heaven^
which at once watereth thy whole Garden, and defcendeth to the Root of
I 1 every
[24^]
every Truth, Grace, and comfort in thee. Grov>, faith St. Peter, in Grace,and
in the Knowledge of Jefus Chrift. z Pet. I I. Grace indifferently, universally
in the whole Nature, and Kind is infcparable from the Knowledge of fcjus
Chrift. Thefe two mutually breed, and feed each other. All Grace in the en-
tire Frame and Harmony is the fimilitude, the Image of ChriftsPer/cn, as it is
in Glory, formed in us. As Chrift rifeth and fhineth forth upon us, this Image
lpringeth up, groweth clearer and fairer. As this Image Cometh to perfection ;
lb Jefm Chrift is fecn more perfectly in it, as in a Giais. If you be compleat
Christians, grow at once proportionably in all Grace, in Light, in Life, in
Love, ftudy the Heavenly Perfon of your Bridegroom, grow in the Know-
ledge of him. As the Eye of the Husband fhould be the Looking-glafs of the
Wife, by which (he adorneth her fclf : fo let this glorious Perfon of thy Be-
loved be that Spiritual Glafs, in which thou O Queen, O Believing, and loving-
Soul, drefleft thy (elf.
2. The Knowledge of our Lord fe fits worketh Grace powerfully. PfaL 19. f.
The Sun comet h forth like a Bridegroom out of his Chamber ^and a ftrong man to
run a race. His going forth is from the end of Heaven to the end thereof nothing
can hide it from his Heat. St. Paid teftifieth to us, Rom. 10. 18. that the
Lord Jefus is the fubjecl: of the Spirit in this Pfalm. When he cometh forth
from the Chamber of Invifible, and Spiritual Glories in his Refurre£Hon : He
cometh into the Soul at once ;as a Sun for Light, and Glory j as a Bridegroom
tor Love, and Beauty j as a ftrong man for Life, Power, and Progrefs. When
he rifeth, and fhineth out in us, he encompaffeth our whole Perfon, and Life
from one end to the other ; he fearcheth out every corner in both. There is
nothing foclofo, (b dark,fo corrupt, fo hard, fo unclean, fo dead, fo comfort-
ids , that can hide itlelf from the convincing, enlightning, confaming, (oft*
ning, cleanfing, quickning, comforting heat, and power of his Appearance.
Every Beam of the Sun is a Figure of the Sun, fheweththe Sun itfelf, and
carrieth along with it three Things, Light, Heat, and Influence or Vertue.
Such is every Spiritual Truth in the Soul. It is a Beam from the Perfon of
Chrift. Itbeareth a Figure of his Perfon, and fetteth his Perfon open, and na-
ked like a clear Sun before the Soul, drawing the Eye of the Spirit to that,
and terminating it alone upon that. Each Spiritual Beam, each Glance, every
Dilcovery of Chrift bringeth with it into the Soul, a Light of Knowledge ; a
Heat of Love 5 a Convincing, Converting, Melting, Transforming, Chearing,
Sanctifying, Spiritualizing, Glorifying Influence, and Power. Go then in all
thy pantings, in all thy Prayers by night, and by day cry to this BlelTed Per-
fon \ Arile O Sun -,ftnne O Light that my Soul may become a Spiritual Garden ;
that my Garden may fiourifi with all Spiritual Plants of Truth, Grace, and Joy •
that all my Spiritual Plants may give forth their hr.ell, and vertue by thine
Appearance.
5. The Knowledge if Chrift worketh all Grace, and mahth it rnoft kindly.
PfaL
[*4?1
Pfal. no, 1 . The S fir it faith to C£r//? ^ /'# f£* day of thy power thy people
jhall be a willing people jn the beauties of holinefsfrom the womb of the Mowing*
the Dew of thy Touth. The word Pc://^ (ignifieth alfb Armies. Willing hath a
twofold fenfe j a natural, pleafant Freedom ; and a Princelmefs. The Mommg
is the Per/cw ^ C£r//? in the Glory of the Spirit, who is called in Scripture the
Day-faring, the Light , the Sun-rtfing.When this lovely morning breaketh upon
thy Spirit from the midft of the (hades of unbelief, and thy natural State* it
maketh a day of Vower, a day of Armies. ]tfits Chrift appeareth now in the
Glory of his Father, in his own Glory, in the Glory of all his holy Angels. He
boweth down all thefe Heavens, acd with them defcendeth from above into
thy Spirit. With thefe Armies of Glories hefighteth againft all the Powers of
Darknefs in thee. With the Power of thefe Glories he fubdueth thee to him-
(elf, winneth thy Love, transformeth thy Spirit and Perfbn ; (hineth upon,and
draweth forth to maturity every Seed of Glory in thee.
The Perfon of thy Jefus mining out in thee is that Morning, from which, as
from a Beautiful, and Blefled /Vomb,h\kth the Dew of Chrifts Tenth, which is
his Spirituality, his Eternity ever- full, ever-flourifhing with all Divine Beauties
upon his Perfon. This Dew maketh all Graces to fpring in thy Soul, power-
fully , plentifully ; beautifully -y pleafantly; with State and Majefty. As that
Vine, which hath mod of the Sun,bringeth the moft kindly Grapes • the grea-
ter! Clufters ; the faireft, and bed- coloured ; the fweeteft, the larger!: Grapes ;
the moll abounding with Spirit and Heat yielding the beft Wine : (b doth that
Soul, which liveth moft in the Eye of the Lord Jefas, under the Beams of his
Perfbn unvailed, bring forth the moft kindly Fruits of the Spirit in all thefe
refpe&s. 1. All Grace aboundeth moft ; it is as the Dew. z. It is pleafanteft.
Thy people are a willing people. There is moft. of Love, of Lire, and Delight.
3. It is moft Beautiful. There are the Beauties of Holinefs. 4. Every Grace
is greater, fpreadeth, and enlargeth itfelf more ; hath more vertue and force in
it. The Appearance of Chrift . maketh a Day of Vcwer. 5. It is more Prince-
ly, hath enftamped upon it more of the Perfon of the Lord ]efus, and Co more
of the Majefty of the Divine Nature. 6\ It yieldeth the moft excellent wine of
Heavenly Joys to make glad the heart both of God, and Man. It is the Dew of
Chrifts Touth. It hath in it a Confluence, a Concurrence of all theLovclineflcs,
Sweetneftes of the Perfon of our 'Lord in his Spiritual, his Immortal State,
which is his Touth flourifhing in the height of all Divine Pleafantriefsj and
Glory never to fade, cr decline.
O ! Let us all be found in the number of the Watckmen, that watch conti-
nually for this morning. Let us go forth fxom under the Vail, from out of
the Cave of the Flefh, and of the world,into^the Light of rT is morning ; in-
to the fweet bresl >f the Eternal Day from the glor . /on or our
Saviour. Let us receive the Dew of his Youth falling upo;; us Let us fee the
Dew of his Youth falling upon all things round about us, making the Defer
I i x to
[-441
to Bloflom as the Rofcj our Hearts, all things to lis Spring, Bloflbm, and^
Flouriftl with the Spirkual,and Immortal Beauties of our Beloved. This Dew-
is his Sowing his watering them every where.
Ufe 2. A Direclion to the Knowledge of the Pcrfbn of our Saviour, and
his Beauties. The Lord himfelf faith, The word* that I (peak unto you, they are
Spirit, and- they are Life ; John 6\ 6%. Jefus had been fpeaking of Himjelfoi
eating his Flejl), 2nd drinking his Blood.He meaneth by words,the 77>/>7gj,which
thofe words fignify. The Ferfm of Chrift, the excellencies, and vertues of his
Perfbn, concerning which he fpake to them, are not Fkfh, and Blocd, which
are the Shadows only, dying, dead, yea Death itfelf j.nor meerly Spiritual y but
Spirit Subpantiath&xA Ejjentially, which is Life not by \?articipaticn,b\itFri?nt*
lively, in the Eflence, in the Spring.
This is the ground, which I lay for the direction, which I am to give you in
your it. udy of the Beautiful Perfbn> of Chr.ifi ; Chrift and his Beauties art
Spiritual,
Now not I, but St. Vaul giveth you two Rules, i Corin. %. 7, 8. The Ho-
ly Apoftie fpeaketh of the Knowledge of the Wifdom of God in a My fiery.
Then he expreflcth this Wifdom of God in a My fiery to be fefus Chrift, the Lord
cf Glory ; the ZW, whofe Perfbn is all Glory, whofe Principality, and King-
dom is Glory in the Abftra&, Glory in its utmoft extent. He had (aid, this was
unknown to all the Princes of this world, the Princes in Wifdom, as well as
Power, the higheft. ranks, and orders of Men or Angels. To confirm this he
citeth a Scripture in the next verfe. v. 9. Eye hath not feen, nor Ear heard,,
neither have entered into the heart of Alan, the things which God hath prepared
for them that love him. Obferve by laying thefe three verfes together, now St.
Vaul meaneth one Thing by theie three expreffions ; The Wifdom of God in a
My fiery ; the Lord of Glory, Things prepared by God for thofe that love him. The
Verfon of Chrift is that Image of Glory., and of the. God- Head,, in which lieth
the entire Myftery, Wifdom, and defign of God from the Beginning to the
End, with all its way. He is a Collection of all thofe Beauties,and Ble&dnefs -y
Loves, and Joys prepared by the Father for his Beloved Ones to feaft upon to.
Eternity. Of thtfe St. Vaul determineth; that the nobleft, higheft, largefi
fenfes, understandings, hearts of the moft excellent Creatures are uncapable of
the leaft GIympfe,or taftof them. This he draweth down afrerwards to a
Rule, which is my firft l Rule.
Rule 1. Spiritual Things are Spiritually difiemed, 1 Cor. z. 14. This Rule >
divideth.it felf IntoThree Branches.
I. Spiritual things are difcerned by a Spiritual Eye. St. Foul kith The natural
man receive th not the things of the Spirit ofQcd\fcr they are-fooliflnefs to him ;
neither can he ;for they are Spiritually difcerned, 1 Cor. x. 14. Nature hath a
Twofold Eye, the Eye of Senje, the Eye cf Reafon.
The Eye oiSmfe k common to JMan with Beafts, and is ihcBeftial JLye< Thisa
dif
J, J
ins]
difccrneth the Beauties of Flefh and Blood. We have hiftories of Beafts, Birds
and Fifhes, which have been in love with Beautiful Virgins and Youths. But
this Eye is blind to Spiritual Objects. A Material and Corporeal Object, if it
excel, and be tranfeendent in Sweetnefs, Harmony, or Beauty,deftroyeth the
Senfe, as the Sun dazleth, darkeneth, and putteth out the Eye. How much
more unable are our Senfes,to take in,or bear Immaterial and Spiritual Glories?
Nature's otherEye is that of Reafon,o{ the Mind,the Intellectual Eye,which
is common to Man with Angels, This is the Angelical Eye in Man. This cm
difcover, can take fbme mealure of the Invifible things of the Creation, and
maintain (bme Commerce with Angels. But the Darknefs of this Eye to the
Beauties of Cbrifi is painted forth in a lively manner by that fweet and fub'
lime Prophet Ifaiahic.6.v. r. The Lord Jefus appeareth krting upon the Throne
of His Spiritual and Divine Form ; His Train of Glories filled the Temple^
%?; 2. The Ser of hints themfelves, which are reputed the Higheft Order and
Degree of Angel?,cover their faces with two of their Wings, as uncapable of
the Brightnefs of this Blefled. Appearance. -
We generally profefs to abhor the Principles of Sadducees and Socinitns. O
that we did not mod of us fall in too far with them in the real and practical
pa,rt ! The Sadducees deny both Angel and Sprit. They allow nothing befides
that which their Senles can take hold of and affure to them. Let us awaken
our own Souls; and examine our felves. Are we not very apt to reject and con*
demn Jefus Cbrift Himielf, if He corae in any Appearance of Beauty, and
Glory, which beareth not the Figure of, which hath not ibme proportion to
the. Forms of Flefh and Senfe ?
The Socinians acknowledge both Angels, Created Spirits, and the Eternal
uncreated Spirit above them. But they admit nothing moreof thefe, than their
reafbn can give reception to. They afcend no higher to thefe, than the Wing ,
of their Natural underftanding can carry them. They make reafon the only '
Rule, and Judge of Divine Things. The men of Sodom went about groping :
for the door, at which the Angels went in, and could not find it jbecaufe they
were blind. Is not this too frequently our cafe ? How many f How often do
we all go about in our (earches,groping for that Gate of Heaven, by which
the Angels, all Divine Appearances go in and out at the Heavenly Perfon of
our Saviour ; but find him not j becaufe we feek him with thofe natural Eyes of
our own fenfe,and underftanding, which are perfectly blind to his Beauties? N
Divines teach us, that one way of knowing God is by Negaticns ; when we
run over each particular good in everyCreature; when we lay all the good of
the wholeCreatiort' together in one heap and then fay } nothing of this is God ; »
all this is nothing of God, as he is in himfelf 5 his Nature, and Perfon is infinite*
ly beyond, and above all that is here. We were advanced to a good' degree in
the Knowledge of our Lord Jtftss^ if we were arrived at this Negative way;
of .knowing him ;.if when we were, gone as fcnvifen as high^s our outward fen*
U46]
bk our inward raculties could enlarge, and lift up themfelves; we then faid of
all ■ thts is not J efus Chrift. l\o, lie is made higher than all the Heavens of lenfe,
than al( the Heavens of Pvcafon, and ot Angels.
When we are thus {topt,and bounded,let us turn to Prayer,and wait for the
opening oiaNew Eye in us. David cryeth out, Ffal. 24. 7. Lift up y cur heads,
O ye gates, and be ye lift up ye ever! aft ing Doers, and the King of Glory fa all come
snSodo you cry ; Thou everlaftmg Door, thou Eye of Eternity, thou Spiritual,and
D iv me Eye, open thy ft If tn me;that by thee the King of Glory may come tn tome,
and fill all my Soul,and Senfes themfelves with His Train So Jhall I fee my King
m His Beauty.
2. Spiritual things are difcemed in a Spiritual Light, 1 Joh.i. 7. If we walk
tn theLivht, as He is in the Light, we have fellow faip one with another, and the
,.'ood of J efts Chrift His Son cleanfth us from all fin. As He is in the Light : He
is God the Father, as is manifeft by that part of the I aft claufe in the verfe, fe-
tus Chrift His Son. That term, As, is Emphatical, and Diftinguifhir.g. There
is a Twofold Light , One in which the Creature is j Another, in which God is.
One God maketh;t\\c Other God is. The Creature is in a Derived, and Change-
able Light like the Earth. God is, like the Sun in His own Light, infeparable
from Himfcif.-Sf Taul diftinguifheth between thefe two Lights ; God who com-
manded the Liqht tojhine out ofdarkenefs, hath famed in our hearts the Light of
the Knowledge cf the glory of God in the face or Ferfov ofjefus Chrift, z Cor. 4. o\
Behold here One Light which is commandcd,by the Creating Word of God,
out of Darknefs, which is called up out of the Poilibiliry, and Principles of the
Creature ; Another Light, which is the immediate Shine of the God-Head it (elf
in the Face of Chrift. As the Sunfliine is called the Flower of Light, becaufeit
fpringeth, and flourifheth in the Body and Face of the Sun itlelf • fo is this
called bene a Light of Glory in the Face of Chrift.
God Himfeifis' called the Father of Lights, Jam. 1. 17, that is, the Eternal
Sun "the Sun of Spirits ; the Supreme Sun of all Beings, Spiritual and Corpo-
real He is the Fountain of Light, the firft, and pureft Light ; His Eflexice is a
Light of Glory. This EiTential Light of his own unchangeable Glories is the
Heaven, in which he is. St. PWiaithof him ; he only hath immortality dwel-
[m% in the Light, which no man can approach unto, whom no m-anhathfien, ncr
can ,ee, 1 Tim. 6. 16. The Light of God is io pure, that it is invifible to
every Creature. It lhinethwith iiich a Strength, and Fulnefs of Glory, that
no mortal Eye, the nacuralfight of no Man, or Angel,can approach it, or
pierce into it. In this God himtelf dwelleth, as in a Palace compofd or the
Beams, and Brightness of his own God-Head fpread round about him, and
encompailing him on every fide. In this Palace herefidethin the Ctrter, and
mid ft of every Spirit, every Being, hid from the fearch of all. In this high,
and ft rone* Tower of Divine Lic;ht Jefus Chrift dwelleth together with the
Fatticn and is hid there after the fame manner • Coloj. 3. 3. Our Life is hid
with
Jii
r^47 J
with Chrifi in God. He is hid in God by the cxce/s of Light, in an Abyfs of
Glory.
But how then fhall we fee Jefr/s Chrifi in his own L'ght, if that Light of
his Perfon,and Beauties by its unfearchable Riches,and Incomprehenfible, un-
approachable Glories hide him from us ? St. Peter anfwereth this obje6Hon ;
I Pet. i- 9. Te are a chofen Generation, a Royal Friefihood, a peculiar people,
that ye fiould Jhew forth the praifes of him, who hath called us out of Darkneft
into his marvellous Light. His Light in Greek is properly his own Light. Every
Light in the things or. fenle is from the Sun. But that is the Suns ov/n Light,
which is inherent in the Body of the Sun, which floweth immediately from ir,
in which the Sun himfelf is feen. In like manner that is Gods own Light by
way of eminency, peculiarity ,and diilinclion from every other Light ; which
is the very fhine, and fparkling of the God-Head in it(elf,upon irfeif ; in which
it feeth, and rejoyceth in it (elf ; in which alone it is feen ; which is infeparable
from the Divine effence,and Perfbns,as the Sun-fhine is from the glorious body
of the Sun.
This is a Mar veUms Light. This Light itfelf is a Divine Wonder. It isa-
bove the reach of every Humane, or Angelical undemanding. It is a Light,
which openeth a Divine World of Glorious Wonders; every thing is then only
feen right, and in its true ftate, when it is feen in this Light. Every thing feen
in this Light is a Divine Wonder \ a Divine My fiery, Incomprehensible, for
the greatnefs of the Glory, to fenfe and reafbn ; but familiar, and plain to the
Spiritual Eye, as bred up with it, and continually before it,known to it from
the Beginning. The Spiritual Bride meeteth her beloved here with all his
Beauties in this Light, and kifleth him, as her Brother, as born of the fame
Mother. There isjio ftrangenefs between them.
This Light is indeed the Temple, the Palace of the God-Head,of Eterni-
ty. The Father, and Chrifi are here upon the Throne of their Kingdom, in
the Glory of their Divine Nature. But a Saint is a Royal Prlefthood ; a King,
and a Prie(V. So he is taken in,called by God into this Sacred Palace>and Tem-
ple, to behold the Beauties, to contemplate the vertues of both, the Father,
and the Son, that they may declare them by the Divine Power of their words,
and the Beauty of Holinefs, which is the Sun- fhine of the Divine Nature in
their Lives.
We are now by this Circuit of Scriptures brought back to that Firft, on
which we grounded this Second Branch of our Rule, and for the explication
of which we have taken this compafs. If we walk in the Light, as he is in the
Light, we have Fellowship one with another, and the Blood of fefits Chrifi hx
Son cleanfeth us from all Sin. Who are thefe, that have Fellowfhip ozse iviih
another. St. John had faid before ; Thefe things we write, that you may have
Fellowjhip with ur. And truly our Fellowfirip is with the Fatherland the Son, v.
3. Philosophers tell us, that we mull come within all the Beams of the Sun to
the
the Body of the Sun itfelf, if we will fee the Sun in his true, and proper Glo-
ry. Some (peak of a Blelled world in the Su.\ the Rarities, and Beauties of
which are feen only by the Inhabitants of the Sun. Gods own Light Is a Di-
vine World, in which the Father, the Son, all the Saints dwell together eter-
nally, have their proper life of Divine Sweetnefs, and Blcflednefs, appear in
their proper Forms of Divine Purity, and Beauty. If ye will be admitted into
this Society, to a fight of thefe; you mult, go beyond, you muit, come within
every Light of the Creature, all Beams into the Bofom of God himfelf, into
the Brightnefs of the Divine EiTence, which is the Living Icokmg-Glafs cf the
Hoi) Thnity.Hcre you (hall fee your fefus, as he is. You fhall fee him, as you
are fcen by him.
For now the Blood ofChrift cleanftth you from all Sin. This Light of the
Divine Nature which is the Light of Life, and the Spirit Himfelf is the Blood
cf Jejvs eminently, in the vertue of it, as it is Incorruptible. This is that which
poureth forth itfelf thorow the Humane Nature into the loweft Forms of Dud,
Darknef% Wrath, and Death, in the place of Sinners, as a Ranfbm of Infinite
value. This is that Precious Blood of the true Vine, which when Juftice and
Wrath have drunk of3 they are fatisfied, fweeetned,and changed into Grace and
Glory ;an over-ipreading Lovelinefs, and an overflowing Love. This is that
Blood, in which the Life is, which, as it is let forth in Death, wrappeth up all
things in it (elf, wafheth them from filth, and flefh ; then rifeth up again as
high, as its own Spring in the Heart of the Father, and carrieth up all things
with it felfiato the Newnefs of the Glory of God.
Nothing is (b directly contrary to the Divine Light, as Sin. Therefore it is
rxprefled by Darknefl, and the Night. As the Light of the Day cleanfeth all
Forms of things from the Darknefs of the Night which lay upon them; that
now they have fellowfhip one with another, mingle their Beams and Beauties
with mutual Joy : Co doth this Blood of the Lamb, the Light mining in the Per-
hnofChrifti when it breaketh forth frem the Shades of Death in the morning
of the RefurrevSlion, fan&ific the Heavenly things them(elves,bring fenhfrom
under every cloud, (lain, and duft, the 'Heavenly Verfons of a Saint of Jejvs
Chrifi,otGod, the Heavenly Truths, and Lives or. all Things ; that they may
in the Unity of this Light maintain a precious commerce, and trarrick of all
'rircrchangeableSweetnefles & Excellencies with Immortalicy unto a full Joy.
PJal.^m 6. David thus openeth the Hearts, of the multitude, and his own
Heart. j Many will [ay, Who will (hew us any good ? But Lord lift up thou the
Light of thy countenance upon us. When all thy faculties and Affections, all the
Powers ot thy Soul cry, Who willjljew us fefits Chrift in Glory. Let thine Heart
anfwer to- God, and (ay, Lord, lift up thou the Light of thy face ripen we. In the
Shining s cf thy Face is my Jefers bid ; and 'in thefe Shinings alone will He
be feen by we. Thus the Spiritual Beauties oijefns Chrifi are to be decerned
only in the Spiritual Light of His own Pcrfon,
5. Spiri*
f>49l
g. Spiritual Things are to befeenin Spiritual Forms. This \st\iz Third Branch
of the Rule, fob. 10. 30. When the Lord after his Refurr&ioii had appeared
expi
He had formerly lived with them, was not the Truth it Self, but a Sign of ir.
Luk 14. 38. Jefet* Viewing Himfelf after the fame manner to His Apoftles,
raifeth them from their fears, that This was the Apparition of fome Spirit, by
thefe, words : Behold my hands,and my feet, that it is I my [elf . A Spirit hath not
Flejl) and Bones, as you fee me to have. The Lord leemeth to (peak to them after
this manner. *■ You have not yet received the Spirit ; but are hitherto car-
" nal. If I fhould (hew my (elf to you, as I am now in the Glory of my Refur-
" reef ion, in which I am altogether Spiritual, and a Spirit , you would not
ct know me ; you would not believe, that I were the fame Perfbn ; you would
" be afraid of me. I have therefore wrought this Miracle, and given you this
■* Sign in a tendernefsto wards you,and a Condefcention to your preient weak-
" nefs. By that Almighty Power over Heavenly and Earthly Things, which I
" am nowcloathed with ', by the virtue of that Spiritual, Divine Form and
ct Subftance, into which I am now raifcd, which comprehendeih within ft (elf
a all Form^Subftances and Virtues- 1 prefent my felf to you in th^t fame Body,
" compofed of the fame Flejh and Bones, in which I lived with you, and d ed
Cf upon the Crofs before your Eyes, with ihtfame Wounds, which I then recei-
c; ved. And,vbecaufe this is a Sign, therefore do I accompany it to your Scnfes,
u m
I'.
nd to your Spirits with a Double Evidence and Seal from my Divinity j
" One, that this is no Impofture, or Apparition, with which Evil Spirits have
" power to deceive your Sight, your Hearing, your Touch, all your natural
■* Faculties j but that Individual and Subflantial Body of mine, as it was in
" now beware that you make not this Sign a Stumbling-block to you, tomak
" you think roe now like your felves, and fiich a one as formerly I was, to
" have a body of an Earthly Subftancc, or Figure, conffiling of Fkfh and
tr Bones. No, the Days of my Flefli are pafr. I was put to Death in my Flclh,
" and to the Flefli, I am now quickened by the Spirit to live for ever in the
" Spirit. A Spirit hath not Flefh nor Bones, as you fee me now to have. This
leemeth ;to be fbmcthing of our Saviours fence in this place.
hi. Paul, Rom. 8. 6. faith, To be carnally-minded is Death ; but to be 'hirit;: al-
ly-minded is Life and Peace. The Greek word damptehencfeth an Acf of both
the Faculties of our Souls; our Underftanding, and our Will. To. look upon
things in their Flefhly Forms, to favour and rellifn a Flcfhy Sweernefs in
things,!* Death, To fee things in their Spiritual Appearance?, to favour -: - -i
K k rd-
[*50*|
rellifii thcrn m a Spiritual Sweetnefs; This is Lite, and Peace, which is the
Harmony, the Muhek, the Crown of Life. When the Difclples looked down
into the Grave, for J ejus Chrift, the Angels reproved them laying, Why feek
ye the Living among the Dead ? He h not here ; He is rtjtn-, He is gone before
you into Galilce,rfj Himfelf fpake unto you. TheFlcfh was our Saviour's Grave,
and is dill the Grave of the Spirit. Aj] Forms and Beauties of the Flefh are
Grave-cloaths bound about Him. Let us no more feek the Living and Immor-
tal Perfbn of our Beloved, nor His Living and Immortal Beauties, which are
all Spirit and Life, among the Dead things of the Fleih. He is not here in
Flefh any more. He is rifett, and gone before us into the Spirit. Let us follow
Him thither. I have done with the Firfi Rule to direct us in the Knowledge
of the Perfon of Chrift ; Spiritual Things are to be clifcerned Spiritually.
Rule %. Sprit u al Things are to be compared with Spiritual, I Cor.z 1 7. The
Holy Ghoft teacheih comparing Spiritual things with Spiritual. This Rule bringeth
me to the Mark and White which I aim at. That I may hit it the more exact-
ly, I muflnxa while upon that Scripture, I Ccr, 15. 35*. and (6 forward. I
lay this Groundwork for the Building, which I intend to raife upon this Scri-
pittre '• The fet Dcf.gn of the Apoftie here, is to difcourfc of the Refurreclion
of the Body* He therefore frameth this .^uefl ion to himfelf, which coftCaiheth
the Great Subject of his whole Difcourfe in this place : How are thtdead taij * •
ed up, and with What Body do they come ? tv. 35. In anfwer to this queftion ■.
he treateth of the Bodies of the Saints in general, of the Body of Chrift in
particular, as the Root, and Rule of the Refurreclion to all the reft.
Upon this ground I (hall raife three Propofitions, as three Stories in my Buil-
ding, which will take in the greateft part of St. Pauls words upon this Sub-
ject in this Scripture.
Prop. 1 . The Body of Chrift rifen from the Dead is not to be compared with
the Body of Chrift living upon the Earth, or Dying. St. Paul likeneth by a large
fimilitude the living Body to a Seedy the Body raifed to a perfect Plant fprung
up out of that Seed. v. 3.6. 37, 38. St. Paul maketh exprefly three Diffe-
re?tces.
1 . The Life of the one is a Death compared to the life of the other ; and
fo the world, in which it is a Grave,to that Image of things in theRefurrection;
•v. 36. That which thou foweft, is not quickned, except it die.
2. They differ as two feveral Bodies for Subftance, and Shape. TJoo u fowefi
not that Body, that Jhall be. cu. 37.
3. One is as bare Grain, naked \ dark, deformed, little, flight : the other
hatha Body, a Subftantial, Beautiful,Diftin6f. fulnefs, It hatha Form of Light
and Beauty : proportions of greatnefs, and magnitude ; a fulnefs of Subftance.
It hath a Divine Body, a Body drawn forth from the Trcafury of the God-
• Lead ', Goigvveth it a Bod/, v. 38. It is a Body, a Form, and Fulnefs fprung.
■:'-h from the Divine Wi(dom;and Will, bearing the Glorious (lamp of thefe,
in.
•in which them Lives reft with a full Complacency. God gzveth it a Body, as
himfelf pleafeth. v. 3 8. Ir is alio to the Seed its own Body, and to every Seed
its own Body. v. 38. As John the Baptifi faith of Jefi/s Chrifi ; he is prefer' *d
before me,becaufe he was before me ; as in the purity, and Paradife of the Cre-
ation the perfect Plants were rirft in the Fulnefs of their Beauty, and Fruit,
bearing their Seed in them : (b in the Paradife of Eternity before the World,
which is Chrifi the Word, the Wifdom of God, the Immortal, the Glorious, the
Divine Bodies, and Forms or things were firft, as the Fiourifhing Tree, com-
prehending in themfeives the Bodies, and Forms of Flefh, as Shadows,or naked
Seeds, hid in the Light, or Bofom of the beautiful Subftance,and Fruit. Then
came forth the Earthly Forms of things into the State of this Creation. Thefe
are Shadows, under which the Divine Subftances are vailed. Thefe are Seeds,
in which the Tree itfelf lieth hid, as a Divine My fiery. By the breaking up
of thefe Shadows, and the dying of thefe Seeds, the Immortal Bodies, and
Glorious Subftances themfeives fpring forth thorow them. So every Seed hath
its own Body in theRefurrection. 1. It is that Body of Glory, in which it
lay, and to which it relateth, as its Divine Original, or firft Idea in the mind
and will of God. a. It is that which lay hid virtually in it. 3. It is that,
which fpringeth up out of it, and changeth it into itfelf; Thus the Body
of our Lord riten, is the fame Body in relation to the fame Idea, or Pattern
in God ; to the fame Soul, to which it is joyned, as its proper Form in the
Perfon of Chrifi ; to the fame firft Matter,out of which it is taken ; Qodpveth
it a Body, as it hath pleafed him, and to every Seed its own Body, v. 38. My
Brethren, what joy is it to think, that the Body of our loving, and beloved
fefus ; that our own Bodies; that the Bodies of our deareft Relations, and de-
lights lofe nothing of themfeives in Death ; yea are much more themfeives by
Death in the Refurrection 2 as a man awake is much more himfelf, than in a
Dream ; a King upon his Throne, than in the Grave, and Tomb ? We fliali
lofe nothing of our felves, nor of our difHncfion.
But I fear I go to far for common underftandings to follow me, I will there-
fore conclude this Propofition with a plain representation of the Truth to you.
As the thing figured, exceedeth the figure : fo the difference between the
Body of our "Lord Jejrn before Death, and after ir, is much more large than
that, which is between a (ingle grain of Wheat caff into the Earth, and the
Handing Corn upon the ground full-ripe with many perfect grains of Wheat
in the Ear ; than that between thefingle Seed of aRofe, and a Rofe-Tree full
of frefh, and flouriming Rofes ; or the Seed of an Apple, and a well-grown
Apple-Tree laden with ripe Apples.
What Image could any man frame to himfelf, or what conjecture would
fie make of a Rote-bufh, or aRofe by the (ingle Seed, if he had never feta
the things themfeives ? No more is it poflible lor ut to take any meafurc of
the Body of Ch-ift in Heaven,or at all to guefs, what manner of thing it fhould
be, by his Body on Earth. Kk z 1 John
i. John. i. 5. we read from the mouth of the Beloved Difciple, who lay
in the Bofbm oi Chri/l,kne\v mod: of His Divine Sccrcts,and was belt acquaint-
ed with His Perfbn in Glory ? that, now -we are the Sons of God, but it doth not
appear, what we jhall be : but, when he appear eth, we fliall be like him, for we
frail fee him as He //.Now we have the Seed of God in us : now we have in us
the Seed of a Divine and Glorious Soul, of a Divine and Glorious Body. Bur,
what this Seed, which is (own in our Earth, will be,when it is a Tree in the
Heavenly Paradife ; what this Glorious Soul, and body will be, when they are
come forth, grown up, and perfected, we do not st all know. Only this aim
we have. We are fure,that we lhall be capable of an immediate Sight, and En-
joyment of God, without any Vail, or Garment, without any Reprefentation,
or Diftance \ as He is in His naked and fimple Effence, in His own proper and
immutable Form. This Is an infallible Argument ; thai then we fliall be in the
Form of God. For other wife, it. would be. impoiLble for us to fee it, and take it
in.
Sr. Paul illuftrateth this difference between the Body of a Saint in its Life
on Earth, and in the Refurre&ion, by two Companions ; the Varieties ofFlefh
and of Bodies. All Fltfti is not the fame FleJh.There is oneFleJh of Men, another
cf beafis, another of fifties, another of birds, v. 39. There are Terrefirial Bodies,
and Coeleftial ; the Glory of the Terrefirial is One, the Glory of the Cxhftial is
another. There is one Glory of the Sun, another of the Moon, another of the Stars ;
one Star dijfereth from another in Glory :fo alfois therefurrecllcn of the Dead.
V, 40. 41. 42. It is a very great miftake to think, that the Apcflle intended*
here to let forth the different Glories of Saints in Heaven. He hath a far higher*
and nobler dcfigv. This is his fence,and the force of his arguing : "You mull
" not think,becaule we have Bodies on Earth and Bodies in Heaven,that upon
" this Ground thefe Bodies muft be of the fame Nature,and Kind,or at all like
" one another. Hew vaft a variety of Bodies do we behold with our Eyes on this
M Earth.and in this Heaven ? As great as the number of the Stars in the vifible-
" Heaven, lb great, and incomprehenfible is the Variety, and Several Sorts of
u Bodies. For every one of thefe differeth from the other. Such, yea, far great*
H er. is the Difference between a Body, when it is fbwn in Death,anda Body,
<£ wheft it is raifed up. A Body railed, though be it ftill a Body doth more
'*• vaftly differ from it (elf here, than any two Bodies differ in the frame of
ir Nature, or within the Compafs of the whole Creation. .
The properties of a Body in Heaven, by which it is diflinguifhed from a
Body on Earth, are four as the Apofile reckoneth them up ; Power; Glory •
Incorruptibility ; Spirituality; <v. 41. 43. The ground ok thefe differences,
he layeth in that Primary, and Radical One, It is fown a Natural Body ; it is
raifed a Spiritual Body ; v. 44, The Sun doth not fo much difter in matter,
and makefcom a Clod of Earth ; as a glorified Body doth from itfelf on Earth.
>rboth tho& are Natural: here one is Natural, the other is Spiritual. Nay
on,
an Angel doth not Co much difter from a Worm in its Eflence, and Image. For
an Angel isftill a piece of Nature, a part of the firft Creation, all which the
Holy Ghoft comprehendeth under the term of Natural. But a Body rifen from
the dead is Spiritual, of a nevr Creation ; for Matter, and Form vaftly diffe-
rent from, vaftly above every thing within the compafs of this whole world
in the vifible, orinvifible part of it.
To conclude this Proportion, obferve how St. Paul begins this difcourfe
with a quick touch ; Thou Fool \ Thick skales of folly do lie indeed upon the
Eyesot cur mind, if we perceive not all things in this Fkfh to be in a di£
guife of Sin, Death, Wrath, the Devil,by his Sorceries. That which we call
Death, is the calling off the difguife. In the Spirit we fee, and are feen with
open Face.
Prop. %. The Second Prtpofition, which is the Second Story in my buikiing
raifed upon this Scripture, is this; ire may not compare the Body of Chrift m
Heaven, with the Body of Adam in Paradife. This Proportion rifeth up plain-
ly out of St. Pauls words, <Vi 46. And fo it is written', the firft man Adam
was made a living Soul', tlie la ft Adam was made a quickning Spirit. Three
things lie plain in thefe words compared with the Context.
1. The Apoftle fpeaketh of Adam, and Chrift with a peculiar, and prin-
cipal refpecl: to the Bodies of either. The Subjetl, which he now profeiiedly
handleth, is the Refurre&ion of the Body, He bringerh this up to its Principle,
zndPattern, the Glorified Body cf Chrift. In the verfe before he eftabliftied
this AfTertion, as a Pillar, on which the whole Frame and Fabrick of Divine
Truths here delivered doth lean ; There is a Natural Body, and there is a Spiri-
tual Body, He ftrengtheneth that diftinclrion by this Root, and main reafbn of
kin the verfe immediately following; Andfio it is written', the fir ft man Adam
was made a living Soul ; the laft Adam was made a quickning Spirit. You fee
clearly, that this relateth to the Natural, and the Spiritual Body.
1. Adam is here fpoken of in refpecl to his Paradifical Body \ Jefijs Chrift
to his Heavenly Body. The place from which this is cited is the Hiftory of
Adams Creation, as he was brought into Paradife ; Gen. Z; 7. As his Body
was taken new, and pure out of the Virgin-Earth before the fall, and the
curfe ;: The firft man was of the Earth Earthy, v. 47. fuch as the firft Earth,
of which he was compoied, which was then, fey fome, far finer than Chriftul,
Gold, or Pearl, yea than the Sun is now; Angelical Earth, J ejus Chrift in that
Body, which here is mea^t, is The Lord from Heaven.
3. As much, as a living Soul diftereth from the quickning Spirit ; that is, as
anuch, as a fmall Stream of Life from the Ocean, which hath its Fountain in
itfelf, which is therefore unconfined, and infinite ; as much, as a little Shadow
from the Eternal, Incomprehenhble Truth, and Subftance : fuch is the diifi-
militude, and dlfproportion between the beautiful Body of Adam in Para-
dife, and the Riefled Body of our dear Lord in Heaven. As the Earth in Ef
fence,
jjwBFi -n<^ appearance , in Greatnefs, and Glory ; in vertuc, an J Comprehenfwv
differeth from f heaven, not only this Heaven, which we fee, not the Heaven
of Angels above our fight \ but th.it Heaven, out of which our Jefus Cometh,
as Lord of all, an Heaven higher, than all created Heavens : fuch is the diffe-
rence between the New-created Body of ^/*jw, our firft father, which fhone
about his fpotlcfs Soul, as the Light about the Sun ; and the glorified Body
ot Jefus, our rirft, and laftLord, and Love. O aliye,that hear,and believe, ad-
mire with metheinfiniicnefs of the wifdom, and love of our God, who hath
made the lols of Paradife by Sin fb great a gain to us, inftead of that, giving
us our fefus.
But wefhall come yet more clearly to the mark, at which we aim, if we
examine thefe words more exactly. To that end 1 fhall propound three 4^e-
fiions.
j. JQueflien, What the general Nature of a Body is.
Anfw. A Body is the compleat Fmage, Inflrument, and Fulnefs of that Sou!9
or Spirit, to which it doth belong, Col. 2. 17. A Body, and a Shadow are kt
oppofite one to another. Which are a Shadow of things to come, but the Body
is of Chrifl, or is Chrijls,is the Body cf Chrift. A Body, and a Shadow agree in
being an Image. But the Shadow is a confufed, ujtlejs, empty Image : the Body
exprefs, Inflrmnental, Subfiantial, and full. In the fame Chapter a little before,
<V. 9. we read of the Lord Jefus', in him dwelleth allths Fulnefs cf the God-
Head bodily. God is the Pcrfcn in Chrift, the glorified Body of our bleiled Sa-
viour is the exprefs Ima^e of the God-Head. God isfeen there, as a Man is at
home in his hcufe ; nakedly, clearly, famiiiar!y,con{iantly,cntirely,in all Forms,
and Pollures. This glorious Body is the Univerfal, and Immediate Inflrument
of the God-Head, the Spbearof its Activity. God judgeth all, aclx-th all, ex-
crciicth all the operations of the Divine Nature, and life here, as the Sun run-
eth his race from the beginning to the end of it in his proper Orb,and Heaven.
God dwelleth with all his fulnefs in this Body. He delighteth to pour out in-
to the Body of our Beloved, and his Beloved,ali the precious Treafurcs of his
God-Head. Here he delighteth to polled, and enjoy them in a Bodily Form,
in the Form of a Spiritual, Heavenly, and Divine Body. As at the bicama-
t -'ion the word was made FleJJj. A Body of Flt(b} folr* I. 14. by empt\n;g ic-
felf to nothing : fb now is the Eternal Word again in the Refurreciun mace a
Spiritual Body by returningjand rifing up into ail its Fulnefics in the lame Body
in winch lie had emptied himfelf.
The Lord Jefus fpeaketh of himfelf in Glory, when he faith ; In try Fa-
th-.rs houfe are mm Man (ions ; John 14. 2. The Body of our Bridegroom
is a Spiritual Palace,in which all the excellencies, and Offsprings, all the opera-
tion; and works of the Divine Nature have their feveral diifindl Manfions, and
rnents. We read of a Tree, in the branches of which all the Birds of
PIcaven h-ive their Ned?. The Spiritual Body of Chrifi is the Tree of Life,
and
. £25 •$]
and of Love, which hath Branches enough, and large enough for all the Birds
of the higheft Heaven, the feven Spirits of God with all their Train, all the
variety of the God-Head to make their feveral Neds in them. I may add alfb ;
for all the Beads of the Field, all inferiour Forms of Things to lodge, under
irs Shadow.
You, who love the Lord Jefus3 and his Appearances, doth not this move
you, doth not this make your hearts to fpring, and dance in your breads, to
hear, that your Saviour is cloathed with this Heavenly Body,fb full of Glory,
and of God ? Can we forbear now from faying to our own hearts, and one to
another thefe five, jhort words.
I . If we have formerly known any thing be fides cur Jefus, let us now hmvj
it no more. If we have hitherto known Chrifi after theFlefl), let us know him
(b no more. This is the only object worth all our knowledge, and fludy ;
fefus in his Spiritual Boa1)', purer, and brighter than the Body or Heaven in
Paradife, far beyond that in the height, variety, and com pais of its Glories.
i. How black cloth every Sin appear in this Light of cur Lords glorified
Body. When a Soldier was about to kill Creftts^ his dumb Son cryed out • thou
killeft the King. So cry to every Luft in thine heart ; thou crucified iry J< fus
in his Spiritual Body , the Body of all Divine Beauties fiiining like a Divine
Sun upon thee,comprehending thee, as the higheft Heaven. In every Creature
imwhich thou feed: not the blefled Light of this Body, in which thou coed
not kils it with the pure mouth of the Spirit in thee^hou deed crucify it.
3. Is not this Bojom, this Heavenly Body of cur Beloved, a Fit Id of Ltllics in-
deed, the Field of all Spiritual Beauties, and Divine Graces ? Shall we net, like
pleafant Roes be ever feeding here ? As Bocz, faid to Ruth ; let us never go into
any other Field, to gather, or to feed ? Is not this the Paradife itfeff in the
third Heavens, where all the Fulnefles of the God-Head are in a Body, a Di-
vine Body.
4. Hew pure, and Spiritual are we to be in Body, and Spirit, if we are to be
Brides to this Lamb of God, whofe Body outfinneth all the Angels, and is raifed
to a degree of Spirituality far above them ? -
5\ Is this that Body, of which the poorefi believing Sad may fay by the Law
of its Spiritual Marriage j my ?efus hath not power over his own Body} but I
ha've power over it, to command its pre fence with me ; to delight my J elf in it, as
my Garden of Eden, of pleafure ; to bring forth Fruit by it ? Is this that glo-
rious Body of Chrifi to which thefe vile Bodies, yours and mine, are to be
made like by that Power, by which he is able to (ubdue all things to himfeif,
to the fimilitude of this Body of Divine Glories ? Is this the Body, into which
we are taken up, and which we are at home with, when in death we are with-
drawn from thefe Bodies of our Pilgrimage here ?
JgaL x, "What the force of this phrafe is^ A Living SouL Thefirfi Adam was
wxd*>
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7n a ch a Living Soul. Was he not made a Body as well, as a Soul ? The Body
fecmeth to befb far from being; concerned here, that it is excluded.
An]. This Word Sea/ hath Three Acceptions in the New Teftament, and Co
that, which anfwereth it in the Old.
I. It is taken for the Perfon compofed of Soul and Body. SoGen. 46. 16.
All the Sculs which came vj'ith Jacob out of Egypt, 'which came out of his loyns\
that is 3 All the Perfons. For the Immortal Soul cometh not out of the Parent's
loyns,
1. The Soul flgnificth the Natural State by the firft Creation in d'rftinclion
from the Spiritual State by Grace, I Cor x. 14. The Natural man receiveth net
the things of the Spirit* It is properly ; The Man otSoid. So in this ; 1 .Cor. 1 5-.
44- There is a Natural Body ; there is a Spiritual Body. In Greek it is There is
the Body of a Soul ; and the Body of a Spirit. The word is the fame there, and
in v. 45". A Living Soul.
3. By Soul is meant that Life, which the Soul exercifeth in the Body, and
which dependethupon the Body ; The Life of Senje, and Rcafon, as it is infe-
parable from Senfe9]ude 1 9. Senjual, not having the Spirit. The word Scnfual
is the fame with Scui ; Men cf Soul.
From thefe Scriptures laid together you may collect this Explanation of a
Living Sou! : A Natural Perfon living a Life of Senfe and of Rcafon awaken-
ed by Senfe, and infeparably tied to Senfe in an Earthly Body. The Body is
as the tree \ the Life as the Sap \ the Root as the Perfon, out of which both
fpr'ng, and in which both are comprehended. Such as the Tree is fach is the
Sap, and fuch the Root, which have their perfection in the Tree. Such as the
Earthly Body is, fuch is the Life, fuch is the Perfon of the firft Adam. For
the Body is theRcfult, and proper Image of the other two.
But the fureft, and cleared Light into this Phrafe, a Living Sou!, will be
that Scripture, where it is firft ufed, and whence it is cited : Gen. 1. 7. And
the Lord God formed man of the duft of the grcund^and breathed into his Ncftrils
the breath of Life, and man became a Living Sou!. Tnree things he plain in
this Text. 1. The denomination of Manh put peculiarly , and [ignal'y
upon the J G od formed Man cf the duft of the Earth, z. That part in
Man diftincl from the Body is exprefly here named a breath of Life, 3. The
Living Soul is the Body having received the breath of Life into :r.
ct n e a Living Soul. Man relateth evidently to the beginning of the 1
God formed Man, that is, the Bed/, cf the duft of the Earth. So in this Chapter
to the Ccrin. The Body is called the Man. The ft ft M is cf the Ear:!. E.. -
tiy. %\ 46. The reafbn why the Holy Gbeft peculiarly j-e(pe£tcd the Be/..,
while he fpeaketh of M.in,fc-emethto be this, the Body \ .e united Image,
; n 1 3 ulnefs of a 1 thofe Beings, and Beauties, which were divided rhorow the
whole C eation ; a n oft h;:rm> nious Body, and (acred Collection of all thofe
I ivinc Exc( 1 enc es, Appearances, and Operations of the Eternal Soirit-which
made
made up the feveral Creatures like (ingle Flowers In a Garden. Thus the Body
of Adam was a Paradife in Paradife, the Paradife of Paradife. The breath
of Life was in this glorious Body, as a Spring in a Garden^ to quicken*
and to animate it. Without this Body,the breath of Life is naked, and fblita*
ry, except Chrift above the Law of Nature be in the place of a Body to it }
which St. Paul fignifieth ; 2 Corin. y. 6, 8. Where he fpeaketh of being at
home in the Body, and abfentfrom the Lord ; and again of being abfent from the
Body, and prefent with the Lord.
By this time it appeareth with fbme clear fiefs, that the living Soul, is either
the Body of the Fir ft Man having received the breath of Life into it ; or at
lead, his Verfcn confiding of Both, comprehending Both, but with a Princi-
pal refpecf. to the Body. This only I will add, that nothing is more frequent
with mod Authors-,and Languages , than to exprefs the Soul without the Body
by*a Shade,or Shadow.
I have nowfinifhed the 2d. Quedion, What we are to uncerdand by a Li-
ving Soul. Before I pafs from it, let us make a (land here while we hearken to
a Twofold Voice from Heaven founded in the very Effence of a Living
Soul : 1 ft. O Living Soul ! ceafe from thy felf, and from every thing round
about the?. 2.O Living Soul ! cad thy felf into theBofom of thy Saviour,and
cleave to Him.
1. O Living Soul I ceajefrom thy felf and from every thing roundabout thee
Confider, what thou art; what an Emptynefs, what a Vanity what a Nothing.
Thy Body is of the Earth Earthly. The Earth is a raeer Darknefs, without any
Form or Vertue, except that which it receiveth by the impreflion of Heaven ■,
above it, figuring itfelf upon it, like the Images of the Sky in the Waters.
Thy Body is a piece of this Darknefs. All that which it hath of Being, Beau-
ty, or Goodnefsjis the Figure of the Heavenly Body of Chrift cad from above
upon it. Thus thy Body in Paradife was a Shadow onely, Vv^hat then is the
Breath of Life in this Body, which is fuitablc to it, and confined to it ; which
hath this Body for its only Cloathing, for iits proper Image, and Fulnefs, which
hath the Compleatnefs, of irs Sjbfiftency, and Operations in it • which hath
it for its Glafs, in which alone it beholdeth it felf, and all Obkcts, in which
alone it converfeth with them ? This is a Shadow of a Shadow, a Shadow m
a Shadow, the Dream of a Shadow : The Body a Shadow, the Life of this
Body the Dream of a Shadow. ThePerfon then, which confifteth of this Sha-
dowy Life in a Shadowy Body, can be but a Shadowy Perfon. This is the
Bed of Man in his bed Edate \ the Living Soul in its primitive purity and
Glory , Adam in Paradife ; a Shadow, and no more. So faith the Holy Ghoft,
Rom. y. The fir ft man was a Figure, a rude Type, a confuted Shadow of Him,
who was to come. The Shadow lyeth upon the ground,often moveth, and ar>
peareth before the Body. But the Body is fird, is above it, cadeth the Shadow
from it, and governed all its Motions. If this were Man, the golden Head,
L 1 and
[2J«1
and Sun in the Paradifical world j if all the Creatures in their Paradifical
$!rths, and Beauties went forth, v/ere renewed every moment from the Divine
Preftnce retting in the Center of his Per(bn,and furrounding him ; as Beams
go forth from the Sun ; what then were all the pieces of Nature in their firft
Strength, Luftre, and Sweelnefs,but Shadows or this Shadow ? None had the
Principle, or Truth of its being in itfelf, nor the Power of itfelf for a mo-
ment. But now Man, and the whole Creation are fallen by Sin, the Figure in
the Shadow is defaced • thelmpreiTion, and Image of the Eternal Glory in the
Darknefs of the Creature, which gave it a Being, a Beauty, a Force, are with-
drawn. The Frame of Nature is now a Pit of Darknefs full of Confufion,
where Death reigneth in the midfl of all forts of deformity and wcaknefs.
That Counfel of the Lord was feafonable in Paradife itlelf:. Ef. ^. /. Ceafe
from Man, whofe breath is in his Noftrils, who hath only a Shadowy life in a
Shadowy Body ; wherein is he to be accounted of? Ceale from every thing of
Nature, and the Creature. It was at bed a Shadow. What Excellency then
hath it to be eft eemed of, and reckoned upon ? What (lability, or Strength to
fhall your Soul feed upon Subftance in a Shadow ? This is theftrft 'voice from
Heaven (bunded in the very eflence of a living Sottl.
a. O living Soul c aft thy [elf into the Bofom of thy Saviour , and cleave to
him. Doft thou nor now perceive plainly, that he is thy Root, thy Sub-,
ftance, thy Life, thy Strength, thy Fulnefs, thy Light, thy Righteoufnefs, thy
Perfection, thy Glory ; in a word, thy true (elf; when thou art in thy beft
(late a Shadow only of him according to the firft Creation ?' Is not this the
Beauty of Nature in thee, and thy Moral Righteoufnefs to bear the Figure of
him, and his Tabernacle in thy Perfbn ? Is not this thy Spiritual Glory, thine
everlafling Righteoufnefs to be taken up into him, and to be cloathed with him,
to have thy Shadow drunk up into his Light? Is not this the Life, Strength,,
and reft of both dates to be united to him, to be acied by him in that Union,
to be refigned again to him in, and thorow all Aciings, or Sufferings ?
Let us confider what wretched things we were in death, if it were not for
fefus Chrift. How would our poor Souls, when they werethrufl forth, and cad
out of thefe Bodies wander eternally naked, empty, in the dark, and defblatCj
driven up and down with the Storm without, burnt upon within by theunfeen
Fire of Divine wrath? But now Jefus Chrift hath been to all his Saints from
the Fall, the Seed of a glorious Body, into which they retreated palling from
hence, and were at reft, as in a Bed of Love, which was green, and (pringing.
Since the Refurreclion our breath of Life in Death, and in the Fall of this
frail Body drops into the Bo(bmof that Heavenly Body of our Beloved.asthe
grourid of Divine L;fc and Glory, from thence to grow up into, and flourifh
in.
in an Immortal Body of its own, like unto it, and by a Divine Union joyned
with it in Eternal Embraces.
cQueft. 3. In what fenfe the Lord fcfus is here faid to be a JQuickn'mg Spirit.
Anf. To this I anfwer three things.
i» The I'erfon of Chrijl, as it comprehendeth both Natures, Divine and
Humane , both parts of the Humane Nature, Soul and Body, is a JQuickning
Spirit.
x. The Humane Nature is expre&y fpoken of to be 2i<Quickning Svirit.The
laft Adam u'rf* w#^ rf! Quickning Spirit. Again ; ffo Second Alan is the Lord
from Heaven, v. 47*
g. The Body of our Lord is principally intended under this description of
a Jguickning Spirit. This appeareth by the whole Scope of the Apoftle in this
place, which is to (hew with what Bodies the dead Saints are raifed and come
again. v. ^5'. This is manifefted by the Context. All the foregoing, all the
following verfes treat of this Subject, the Body in the Refurredfcion. Mention
is -made of a Natural) and a Spiritual Body in the verfe immediately before.
*v. 44. The fame are again brought in immediately after. <v. 46.
Then the force of the Comparifbn, and Oppofition ntaketh this plain. It is
a fure Rule ; Comparifons, and Oppofitions muft (peak of the fame thing, to
the fame point, and in the fame refpedl:. We have endeavoured to prove, that
the Irving Soul chiefly, and emphatically marketh out the Body of Adam in
Paradife, when his Body had more of Life, and was more a Soul, more An-
gelical, than our Souls are now. Therefore the Quickn'mg Spirit oppofed td
the living Soul muft efpecially defign the Body of our Jefus in Glory.
Laftly, other Scriptures fay the fame thing. John 3. 6. That which is horn
of the Flefli is Flejh. That which is horn of the Spirit is Spirit. That which is1
born of the Spirit isnot only Spiritualized, heightned, and adorned with Spiri-
tual qualities, like the Picture of a Man with Lines, and Colours ; or the Sta-
tue of a Man richly gilded ; One is a Stone, the other a piece of Canvas ftilh
But it is a Spirit fubftantially, and eflentially. It is a Spirit, not as a Soul, or an.
Angel is a Spirit ; but as that Spirit is,of which it is born,after the fame man*
ner, in which; That which is horn of the Flefi, is Flefi fuhftantially, and Flefh
of the fame kind with that, which bringeth it forth.
As the Father and the Son have both the fame humane Nature in a' humane
Form : The humane Nature is one in both. But the humane Form is diftincl;
in each, and maketh them two Ferfons : (6 the Divine Nature of the Eternal-
Spirit fpringeth up in a Divine Form in that, which is born of it. The Eter-
nal Spirit bringeth its Birth forth in a Divine Form, and at once together with
that,itfelf with its own Divine Nature, and Divine Form dwelling in it ; as
the Root, the Life; the Form, the Fulnefs , the Fruit, the Perfection , the
Truth, the Glory of it ; the Spiritual Temple, the God in the Temple; both
Spirits in the fame Form j both mutually Temples to each other 1 both one
L 1 ^ Spirit,
[z6o]
Spint.Thus it is made a Spirit jin the fameForm with its A lot her -Spirit, the Eter-
nal Spirit itfelr. It is made a difitntl Spirit. It is made one Spirit with the
Fountain Spirit. It is made a Sjiicknmg Spirit, having the Fountain of Life,
and Spirits in it (elf.
Now the Body of our bleffed Saviour in the Rcfurreclicn is new-born from
above, of the Spirit of Life. It is therefore a S fir it of Life, a Fountain-Spirit,
a Quickning Spirit. The Refurre£Hon doth not gild, doth not fpiritualize the
Yer(onal,ox Myftical Body oi'Jcfus Cbrifi.lt makeththem Gold within,aswcll,as
without. It maketh them all throughout pure, and fine Gold \ a Spirit of Glo-
ry. In this Creation, and in natural thing?, all excellencies are Qualities, Ac-
cidents ; all Beauties arc no more, than skin-deep. In the new Creature,in Spi-
ritual Things every excellency is a Jubilance, every Beauty is theEffence, and
Perfbn itfelr, there a Spirit is not excellent, or Beautiful, or Immortal. But
each Excellency, each Beauty, Immortality is that Spirit. The Perfbn, the
Spirit is the Excellency, the Beauty, Immortality itrelf. Eich diftin 61 excel-
lency is a diilin£fc Spirit ;and all Excellencies, all Spirits are one in each one,
making that a full Affembly the whole Quire in itfelf. They all "dwell to-
gether, and are made perfetl in one. This is the New-Creature, the Spiritual
Birth, the Refarrec~Hon from the Dead. How happy, and blefled are they,
who have their part in this Birth, in this RefurrecYion I
There is another Scripture to this purpofe, 1 Corin. 6. 1 7. He that is joy-
tied to the Lord is one Sprit. In the verfe before he had faid ; What, know ye not,
that he -who isjoyned to an Harlot is one Body. For two, faith he, foall be one
Flejh. <v. 16. Here the difcourfe is clearly of the Body. As the earthly Mar-
riage maketh two Bodies one Fleflj : the Heavenly Marriage maketh them one
Spirit. The union between our glorified Lord, and our Bodies in the Refur-
recStion is as immediate, and entire, as between our Saviour, and our Souls •
(0 thai thefe alio are Spirits, and one Spirit with him. Is not his Body then
firft a Spirit ? Doth not the Union between the Divine Nature, and his Bleffed
Body make that a Spirit, and one Spirit with itfelf? The glorified Body, and
Soul of a Saint are one Spirit. They are one Spirit with the glorified Body,
and Soul of their J ejus, with the three Perfons in the Trinity, with all Beau-
tiful, and bleffed Spirits. All are one Spirit. Yet are they all diftinct Spirits. If
the diflin6lion were taken away, the Harmony, the Beauty, the Mufick, the
Mirriage-joy,and Marriage-love in Heaven were all loft.
Obj. But you will fay , how can this be ? Are not Body&nd Spirit contra-
ry ? How then can a Body be a Spirit ?
Anj. Flefi),and Spirit are every where in Scripture oppofed one to the other :
but not fb a Body, and a Spirit.
Thofe \cry Terms, on which the Contrariety is fct fb frequently by the
Holy Ghofi between Flefh and Spirit, (hew that the Heavenly Body, the true
Body, the Body of. Life, and Glory is a Spirit. I mail inftance only in a Two-
fold
fold Oppoft ion ; one where the Flefh, and the Spirit are fet a3 Life,znd Death >
the other, where they are fet as the Truth&x Beauty itfelf,and the Vail upon it.
i. The Firfi is Rom. 8. 6. To be carnally minded is Death ; but to be Spiri-
tually-minded is Life, and Peace. In each of thefe Words Life, Peace, all joys
of Life and Immortality areexprefled by the language of the Spirit. Both to-
gether are Joys heaped upon Joys , Bleflednefs upon Bleflednefs, toexprefs the
Inrinitenefs in which they rife up ever New, though there cafi be never any
thing more ; Or the Circle of Eternity, where all Fulneflesor. Life,and joy run
one into another, multiplying rhemfelvesupon themfelves endlefly.
Life is the Flourishing State of Things, a Perpetual Spring. The Happinefs
of Princes, the Bleflednefs of the Divine Nature is fum'd up in Life. L&% O
King ! The Lord livetb.
Peace is the whole Gift and Legacy of Chrtfi to His Saints. My Peace 1
leave with you, My Peace I give unto you. It is All the Good that goeth along.
with His Prefence and Appearance in His Immortal Mate. Hee flood in the
midflof them faying ,Peact be with you, when He appeared to them after His
Refurrection. Peace is the Plenary Reft of all Parts and Faculties of the whole
Perfbn in a perfect Union with, and full Fruirion of their proper Objects in
Perfection.
The Greek Word for Peace fignifieth the Band of all Perfections, the Circle
of Eternity ; All things within and without, linked together in the Golden
Chain of a BlefTed and Divine Harmony, making an Ornament of Beauty for
the Soul to put on,making aMufick to charm the Soul into the DivineSleep of
the fweeteft, and deepefr, Complacency. The Hebrew Tongue exprefleth Both
Perfection and Peace by one Word. This is the Name of him, who was the
Eminent Figure of Chrift in Glory ; Solomon. This is the Name of Jefus Him-
felf, as He fitteth upon the Throne of the Divine Nature in the Kingdom of
the Spirit, Ifa. 9, 6. The Prince of Peace , Some tranflate it very properly ; The
Prince } The Peace or Perfellion, Shalom.
But to apply this to our purpoie ; The Image of things, as they {land in the
Spirit,is in it felf ; the Appearance of things in this Image is, to thole who fee
it, Life,and Peace?, that is,Eternity of Bleflednefs, Heaven it felf. But the Image,
and Appearance of things in Flefli is not onely Dying, or Dead ; It is Death it-
felf. The Life of Nature, and of Flefh, is a Shadow onely of Life, and the
Death of the True Life, which is in the Spirit. This universal Image of things,
which we call the World, comprehending the whole Creation, in all its Beauty,
is no more than the Grave in which the Spiritual Image lyeth fleeping the
fleep of death.
x. Thefecond Opp option between Flefh and Spirit, is that of the Truth, and
the Vail upon the Truth, J oh. 4. 24. Our Saviour faith ;The Father feeketh
fiich Worfhippers, as warjbtp Him in Spirit, and Truth. Spirit, and Truth , are
here joyned in the fame fenfe, as Spirit, and Life go together, Job. 6, v. 6"g.
The
[26*]
t words, that I /peak, they are Spirit, and they are Life. The Spirit is the
Truth, and the Life. The Fkfh is a Dead Counterfeit, as a ViFture is the Coun-
terfeit of a Man, being neither the Life, nor the Truth, i Job. 6. 6. The
Spirit beareth witnefs. For the Spirit is the Truth. The Spirit is the laft,and one-
]y Witnefs. For the Spirit is the Truth itfelf, the Univerfal and Eternal Truth.
There are two Maxims in Philofbphy, that All Truths, and the EJJences of
things are Eternal. The Truth then, and Eflence of a Saint's Body, and of
Chnft's, the true and effcntialBody,is a Spirit in the Eternal Spirit. It is not
Living, but Life it (elf.
The Body of Fit [1) is a Vail upon this True Body, which is an Immortal Spirit.
So it is exprefly named, Heb. io.x*. io. where Chrijl is (aid to have entred,
and made a living way for us into the moftHolyPlace,/^ the rending of theVad
that is, His FleJI). The true Body is a Spirit and Spring, of Immortality in the
mod: Holy Place, the Eternal Spirit. When it comethfoith from thence into
the open ltreets, and fields of this Creation, it cafleth over itfelf the Vail of
this Fkfhly Body. In Death it rendeth, and cafteth off this Vail of Flefh ;
Co it rcturneth pure, and naked in the Refiirrection into the moft Holy Place,
into the Eternal Spirit again,where it ever flood after an unchangeable man-
ner in itsfimple, and unvailed Beauties. So is thatMyftery of the Gofpel ac-
complifhed in the b'.cikd Body of cur Saviour : No one gotth up> into Heaver,,
hut be^vhocame diwn cut of Heaven \ the Sen of Man, who 26 in Heave??.
£{u. But you will ask me nowj If hat becctmth of thus Body of I'/cJJj m the
1\ efurreft'wn ?
Anf What becometh of the Seed of a Plant in the Spring, and the Sum-
mer? The Plant fir ft contracieth its Parts,and Powers;its Beauties and Sweet-
riefles under a Vail, while it maketh itfeif a Seed. Then again it breakcth
tliis Seed, cafteth oft the Vail, difcovereth by degrees its entire Form with all
its Flowers and Fruits, As before the Plant was hid, and imprifbned in every
po'ntof the Seed ; fo is the Seed nowFlourifhing, and lejovcing with ail its
ieveral vertues,and pleafant Forms in every part o: the Plant. We read, Joh.
I. i/^Tbe Herd was made FleJlj.Thc true.and Spiritual Bed}', which is an Jm-
ir.cr Plant in the Heavenly Paradife according to the Almighty Power,
and Myfterious Will of the Eternal Word, in which it ftandeth, a i< Flouri-
fheth, maketh itfelf into a Body of Flefh. Again by the fame Power in the
iweet, and glorious Myftery of the fame Will, it maketh this Flefb a Spirit, If
u ask now where it is • it is Singing and Triumphing throughout all the
Divine Powers, throughout all the innumerably various Forms of Etei ■
L,:fe} Beauty, and Joy in the Heavenly \lody, for that v. ':■■:.$ Flefi, is now
Spirit.
As the Tabernacle was removed into the Temple, when the Temple was built
p, and let there, as a part of the Sacred Myfteries in that Holy Place: fo
e Spiritual B}dy, when it is railed, uketh up into itfelf, and comprehended
i
in
m itfclf the Vailing Form of Flefh, as a Beautiful Form in that Divine My-
fkry, which it finifheth in itfelf.
jfjsf. But you will fay now perhaps j How; « *£# //aw, £y wiiW Tojver0 and
*» 3^ to manner is the 2Wy of our Lord in the Refiirreclrion made a Jshticknin'?
Sprit ?
^»/C I anfwer, that it is done by vertue of the Perfonal Union between the
Divine and Humane Nature in Chrifi. The Verfon is the Word, the Eternal
Spirit. This Word, the SW, the Body of our beloved jty/w, are all one Perjon,
(ball one Eternal Spirit, the Fountain of Life.
As the Soul is faid to be all in the whole Body, and All in every part of it :
fo is the Verfon in Chrifi y the Jmmmortd Word All in the whole Humane Na-
ture, and All in every part of it^ either Soul, or Body. The- Union between the
Divine Nature in our Bridegroom, and his glorified Body is equally immmedi-
ate,and entire, as between that, and his Triumphant Soul.
The Humane Nature fubfifteth, and ftandeth in the Divine, as a Tree in its
Root. But this Union in the days of his Flefh is as that between the Tree,
and its -Root in Winter. The Refurreclion is our Saviours Spring-time, and
Summer.- Every living Root in Spring ceafeth not to (end forth its Sap into the
Tree, until it have brought forth the Tree into that Form, and laden it with
thofe Fruits, which are proper to the Root. In the Refiirreclion the Divine
Nature rifeth up with all its Sweetnefs> and Fatnels, all its Vermes and Powers
into the Humane Nature, till it have fpread, and fafhioned it entirely into its
own Form j till it have laden it all over with the precious Fruits of its own
excellencies, Joys, and Glories. In every power, part, and point of Soul, and
Body, though never fo mean, ib fmall, the Fountain of the God-Head openeth
itfelf; the Fulnefs of the God-Head poureth forth itfelf, that as the Waters
cover the Sea, fo every diftincl: Part, or Point appeareth, as a diftinft. Sea of
the Divine Life, Joys, Loves, and Glories without bottom, or bound.
This, O fhadowy Man, O fain, loft Man, is thyjefus,t by Life, thy Saviour I
Look to this Jefus with an EyeofF#/>£ with an Eye of Love, live by Himy
live in Him,Y\ve to Him. Triumph thou becaufe of this Jefus,
Look to Him as, i .Thy Principle, i. Thy Pattern. 3. Thy Price.4.. Thy Por-
tion.
I. Look to this Jefus, who is All-Beautiful with the Beauty of the God*-
Head itfelf, as thy Principle . I am the vine, ye are the branches. Het that abid-
ith in me, and I in him, bringeth forth much fruit. Without me ye can do nothing,
faith Jefus Chrififfoh. 1 5.5". The Tree firft comprehendeth the Branch in itfelf
then fendcth it forth,fupplying it continually with its ownLife and Sap.By the
vertue of this Life 6c Sap the Branch takethhold of the Tree, fucketh in con>
tinually frefh and vital nourifhment,by which it flourifheth, and bringeth forth
much fruit. What fhali I fay for thee, who yet parJtakeft not of the fweetnefe,
and fatnefs. of this Spiritual Tree of Life, and love ? Thou canft bring forth n©
Fruit3
/
U64]
Fruit, thou can ft do nothing towards thine own fruitfulnefs. Without this
Jefm thou canft do nothing.O that thou didft underftand thine own Emptinefs,
and the Fulnels of Sap in this Vinc:How truly Ail things Angels, Men All the
Creatures can do nothing, are nothing without this Jejasjhat Spiritjwhich is
the onely Truth,the oneiy Lfe in,and thorow All J I will pray over thee with
inward bleedings of Divine Love from my heart; O that fe(us thy Root, who
comprehendeth even thee alio in the Fulnels of His Heavenly iap,and vertue,
would bring thee forth by a newb!rth,as a Heavenly branch in Himfelf I O
that He would continually milk forth from His Breaft the flreams of His Life
into thee ! Thus He abidetu in thee.Now do thou, now wilt thou by Him abi-
ding in thee abide inliim.Shoot forth thy (elf intoJHim,as roots do theirSprigs,
and Branches into the Earth beneath, by the adlings of thy Faith upon him.
Draw his Spirir, and Grace into thy (elf. Be green, be fair, and iiourilhing
in the Eye of Heaven. Bring forth much Fruit for thy (elf; thy Saviour,
thy Heavenly Father, all Angels,and blefled Spirits to feed upon in Eternity.
2. Look to this Jeftts, as thy Pattern. What thou haft feen done in his Soul,
and Body, by the Union between thele and the God-Head ; the fame Glory
(hall be brought forth in thy Soul, and Body alfo by the Union between him,
and thee ; if thou in thy Soul, and Body adhere, and flick to his glorified
Soul, and Body, as they are full or. the Eternal Word dwelling in them, and
refting upon them. The Angels reproved the Difciples, when Chrift was taken
up into Glory, becaufe they looked to a vifible Heaven to fee their glorified
Lord ftill with Eyes of Fle(h : PPhy ft and you here gating up into Heaven ?
This fame Jefus, -who is taken up from you into Heaven^fhallfo come in like man-
ner', as ye have feen him go into Heaven- I (ay to you in another fenfe : (land,
and look upon your J ejus, as he afcends.This is your Pattern. As you have feen
him in his Humane Nature go up out of all Flefhly, and Vifible Images into
an Invifible Glory ; as you have feen him taken out of the fight of every
created Eye in the white Cloud of the moil excellent Majeftyof the Father,
which is the Heaven of Heavens, (b(hall the fame Jefus in like manner come
again in your Souls,and Bodies, defending into them uponthofe Spiritual Hea-
vens, and changing them by degrees from Glory to Glory, till they alfbput
off every thing of Flefh,and difappearing to every natural Eye, be made per-
fe£Hn the fame Spirit, to be for ever together with him there, where he is,and
like him.
3. Look to Jefus, as thy Pra*,The Lord taketh notice of the low thoughts,
and difefteem, which the j^whad of him by that, which they gave for him
thirty pieces of Silver : 7£/.r, faith he by the Prophet, zs the Price, at -which
they valued m*. Thou that feemeft to thy felP the lead, and pooreft in all the
flock of Chrift, fee the gi eat, the unimaginable thoughts of efteem, and love
in the heart of God for thee ; O man fee the honour, and arle6tion, which
thy God hath for thy Soul, how precious it is in bis Eye.This is the price, at
which
I>6y]
which the Father valueth thee, this fefits his onely Son, full of God, and
of Glory, enriched all over in his whole Perfbn, with all theTreafures of the
God-Head laid out upon every part of him. Learn O man, to believe ;
Learn O believer, to value thy felt by this Price, at which the Father hath
, Valued thee, this Jefus. O Sinner, expect as much Love, and Mercy, as much
Grace, Comfort, and Glory to raife thee above the loweff. depths of Sin
in the Guilt, Filth, and Power of it; in the fting, (hame, (ufFerings.and Wrath,
which go along with it 5 as this Price can purchafe, this all-glorious Jefus is
Worthy of, with the Fulnefs of his God-Head multiplied innumerable times
Over, in his Divine Nature, in all parts of his humane Soul, and Body. O
Saints, let your Faith, and Hope flop no where, until you find that brought
forth in you, which may anfwer fo ineftimable a price, until you find your (elf
railed to that pitch of Beauty, BlefTednefs, Glory, and Spirituality, which
may be worthy of this Jefus.
4. Look upon this Jefus, as your Portion. Thou, who canft fay, as David
doth, Pfal 16. 5. The Lord Jefus is the Portion of my Heritage ; mayft add,
as he doth. v. 7. The lines are fallen unto me. in a pie af ant place ; I have a
goodly heritage. This is a Fountain fe ale d, and a Garden inelofed, a Fountain
(baled, a Garden inelofed from every natural Spirit ; but inelofed with walls of
Fire, the Fire of Eternal Love, and Glory for thee ; (baled with thine Image,
and the Infcription of thy name upon it,who believeft. Walk in this Garden,
delight thy (elf with the pleafant beauties, fweet fmells, divine vertues, pre-
cious Fruits of the God-Head there. Go down into this Fountain; bath
thy felf in the depths of it, lie there overflown with its living waters,till thou
be changed into the fame waters, and become one Fountain, one Spirit with
thy Jefus, till thy Soul be made like his glorious Soul, thy Body be made li!«:
to his glorious Body; till the Fountain of the God-Head be opened, and the
Fulnefs of the God-Head poured forth in every part of Thefe, as of Them
by their mutual Union, and Marriage in one Quickning Spirit.
Propof. 3. I drew the Platform of a Building for the countenancing of my
Second Rule in DirecHcn to the knowledge of the Perfcn, and Beauties of our
glorified Saviour. I laid the ground of my Building in the latter part of that,
1 Cor. 1 5. I caff, this Building into three Stories comprifed in three Proporti-
ons. I have finifhed two of them according to my model.
The Second Rule for the (ake of which I defigned this Frame;and Fabrick
was, that Spiritual Things are to be compared with Spiritual. The two Propcfti-
ons, which were as the two Stories in the Building were thefe. 1. The Body
cf our Jefus inHeaven is not to be compared with his Body on Earth,eithcr living,
or dying. 1. There is no Comparifon between the glorified Body of our Beloved
in Heaven, and the fir ft, the fair eft 'Body of Adam in Parad/fe.
I am now to add xheThird Story 0 (6 to lay the Top-done, and to compleat
my Building.
M m Prop,
[ 266 1
Prop. 3. The Third Propofition is this : The Spiritual Body of oar Blejfed Sav:~
icur is to be compared with its oivn Spiritual Principle, and Pattern, The Materi-
als, Form, and Furniture for this Piece of the Building are taken out of that
Scripture, I. Cor. i 5 . 47 .The firft 7nan is of the Earth, Earthy: the fecond man
the Lord from heaven. See here Two diftin£r, principles, and Patterns of two
leveral Men , differing not onely, as diftinct Individuals of the fame Kind ;
but in their whole EtTence, and Nature, as Heaven, and Earth ; the Shadow,
and the Subftance • the Life,and the Picture.
The Principle of the Fir ft Man is Earth : the Principle of the Second Man
is Heaven. From thefe two Principles thefe two Men take their whole Nature
Name, and Image. They take their Nature entirely from their Principles. The
firft man is cf the Earth, Earthy : the fecond Man is the Lord from Heaven, v.
47. As the Mettals take their Eflence, and Subftantial Form from the Mine,
in which they are bred, and' out of which they are drawn : lb the firft Adam,
from the Mine of Earth below is Earth in his Subftance, and Effence. The/e-
cond Man [fefius rifen from the Dead is pure Heaven quite thorow in the Fun-
damentals, and Effential Parts of His Immortal Subftance, as well, as in the
Ornaments, and Beautifyings of it. For He cometh forth from a Mine of
fined Gold. Hee is the Lord, of a l\at:ire in it (elf above All, and over All,
from Heaven.
Thefe two Men take their Name alfo from their Principle. As is the Earthy,
finch are they that are Earthy : as is the Heavenly , fiuch are they that are Hea-
venly : v. 48. Behold the Earthy, and the Heavenly.
They take their Image too from their Principle. As we have born the Image
of the Earthy ; we fii all alfo bear the Image of the Heavenly. The Heavenly One
beareth the Image of His proper Heaven, out of which He cometh, and (o
bringeth Heaven down in Himfelf, The Earthy One is cloathed with the Image
of the Earth, out of which He is taken. Thus the Principle is the Patternziib,
Each Man is All that, which He is, for Matter, and Form ; Subftance, and
Image ; Stuff, and Trimming , Metal, and Fafhion from his own Principle.
The? rinci pie is both tbeMine,andkMint.EachMan of thefe Two comprehend-
eth His Principle in Himfelf ', the One, the Earth ,the Other,Heaven in His
Heart, and Face ; in His Root, Subftance, and Sap, as alfo in His Form, Flower,
ani Fruit.
I Know no piece of Knowledge in the whole Gofpel, of more confequence,
upon which more of Divine Light ', more of Divine Life, and Strength : more
of Divine Sweetnefs, Comfort, and Joy dependeih, than a right Underftanding
of the Difference between thefe Two, the Earthy, and the Heavenly One. This
is ihe Golden Key, which openeth not the little Wicket, but the great Gate
into the Kingdom of God ; the Several Natures of Ada?n, and Chnft in His
Humanity, the Son by Creation, and the Sonby Adoption j Man in Paradife, a
Samt in the Spirit. aid in Heavey.
Thefe.
1 267 1
Thefeareto be Known by their Principles onely. For their Principles are
their Patterns.
Their Principles are Earth and Heaven. Thefe will be beft Known by their
Anfwering, and Oppofitlon one to another. All, that is, is divided into Heaven,
and Earth.
1. The Earth, which is the Principle of the Firft man is to be fought out
and di(covered,that we may upon that Foot-ftool alcend to the Throne, that
we may come more diftin&ly, ;and clearly by Degrees to a Sight of that Hea-
ven, which is the Principle of the Lord Jefus in Glory.
This lyeth clear before us, that the Heaven underload in this place cannot
be any Vifible, or Common Heaven, no, not any of the Created Heavens. This
is an Heaven above All. For He, who cometh Forth from it, is Lord of All.
He is made Higher than All Heavens , by afcending into this Heaven, which
Is of another Make different from all things of the Firft Creation ; and hath a
New Name above every Name, that is named in this World, or that which
is to come ; the World of Sen(e, or the World of Angels ; Heh. 7. %6. Eph. 4.
*z/. 10.
The Earth then of which we fpeak cannot be the Common Earth. It muft
be as large, as that mentioned, Gen. 1. v.%. out of which the Heavens them-
felves were made. The Earth intended here by the Holy Ghoft takeih in all things
below the Heaven mentioned,and meant by Him.Angels with all thelnvifible
Glories of the Firft Creation are Gods arifing up out of this Earthed com-*
prehended within the Compafs of it.
I will fet up Three Lights before you, by which I {hall endeavour to give
you a Proipecl: of this Earthy and<*f the Firfi Man arifing out of it, fb, as to
be a Shadow, and a Figure of the Heaven we aim at, with our Bridegroom
coming down out of it, coming down in ir, as His Mother of Eternal Love ;
His Garment, and Crown of Divine Beauty ,His Chariot of Life, and Light *
of Power, and Pleafure.
1. Light : God, as He is the Head of the Firft Creation, cometh not forth
Naked, but in a Shadowy Image ofHimfelf, which Hecafteth, as a Vail^ over
the true and proper Beauties of His ownPerfbn, which the Eye of no Crea-
ture ever faw, or can (ec, Vfal. 1 04. The Pfalrnifl fingeth the praifes, and
wonders of God in the Creation. After the preface he beginneth thus : Who
covereft thy [elf with Light, as with a Garment,and firetchefl .out the Heavens.as
a Curtain, v. 1. You have a manifeftallufionhere to the Works of the Firft,
and Second Day ; Gen. 1. The Jews fey from this Scripture in the books of
their wile, and learned men , that God to make this World, appeared not in
His naked Beauties, but cum Indumentis fuis, with a Garment for a Covering
upon Him. The Light, in which God fhineth forth at the Beginning to form
a Mafs of Darknes into a beautiful Creation,was onely a Shadow of the Eter-
nal Light of His own Nature, and Subftance, and a Vail upon it. The Glory
M m x itfcff
[ z68 ]
itfelf, the Divine Presence, and Appearance at the Head of this Creation, which
was fpread over the whole Compafs of it, as an Heaven, was a Curtain drawn
before the true Heaven, the true Glory, which ftood behind this Curtain •
like the Oracle, in the mod Holy place, while the Firft Tabernacle was not
yet removed This is the Firft Light.
x. Light : God in this Shadowy Image of himfelf is that Earth, the Di-
vine Earth, out of which the firft Man is made with a Divinity refting upon
him. Gen. i. 1 6. God faid; let us make man in our Image > after cur Like-
nefs. The word Image, in Hebrew Tfelem, feemeth to be a contract of two
word?, Tfel Adaveth, the Shadow of Death. It is u led, Tfal. 39. 6. Mark
walketh in a vainftww ; they are dijquieted in <vain, or in- vanity.
That other word ufed, Gen, 1. 2 6. Our Likenefs, bgmhtth fimilitude, fir
Icnce, an imagination, a cutting off. Both import thus much, that the Divine
Ifiiage, the Mother of the firft Adam, in whole Womb he was formed, out of
whole Womb he fprung forth, upon whole breads he hung, was a fliadow, a
fflent varnfhing Shadow of the Eternal word, in which that flcpt, as in its
Night, or Death. As Dreams are Imaginations in the Fancy, which act their
parts while the Man fieepeth : fuch was this Image, after which Man with
the whole World was made. This was the Mother-Earth, which brought
him forth, which beareth him, which nurfeth him in her Bolbm, and dandleth
him on her Knees.
We read ', Gen- i. 7. God formed Man of the dull of the ground. The
word Ground is the dime with Adam. It fignifieth in its root a fparkling Lu^
fire, and Ruddinefs, like that of the beft Rubies, to exprefs which it is alio u-
fed. A fwectand glorious Light mining thorow a dark (hade, like a rofie mor^
ning ; or the Sun letting red in a lovely evening, becaufe being low he mi*
neth with his bright Beams thorow the rifingmifts,and vapours ot the Earth j
is properly intended by this word. The Light of the God-Head fparkling in
a Shadow of himfelf, glowing under a Cloud, like a living Ruby from tha
Rock of Eternity • this was Adamah, the Ground, the Mother of Adam.
God formed Adam of the dull of this ground. The learned Jews para*
phrale after this manner upon the duft here. As the skilful Apothecary bea-
reth hisSp'ces to a (mall, and fine powder, that by a more curious, and exact
mixture of them he may make them into a rich ointment, or cordial : fo God
in the fmalleft,andleaft parts perfectly mingleth, . and uniteth all the Princi*
ph$, Powers, Forms, and Vertues of the feveral Creatures, as- they lay toge-
ther in their firft, and faireit Image, in their Firft-born ftate in himfelf. Of
thefe thus tempered he formeth Man, the Second Image of the whole Creation
next to that in his own Perfbn. Thus Man is as a living Cryfta], in which
jhe entire Form of all the world vifible,and invifible is leen tranfparently in
trre whole Glafs,and in every point of the Glafs, by a ravifhing concurrence
0f all parts, in each, the minuted part^ with a jmoft beautiful, and divir.a
Har~
[ itS 9]
Harmony arifing from the accurate Mixture of that Precious Dud. Thus
Man is an Univerfal mufick, where the well-meafured Motions, and fwcet
Sounds of all the Strings meet in every skilful Touch of every String, as a
New Circle of Heavenly Melody, and Delights fpread from a New Center of
Life, and Love. Thus I pafs from the Second to the Third Light.
3. Light : The Firfi Adam was the Golden Head of the Firit Creation next
to God in Jefus Chrift. St, John in the 1 . chapter of his Gofpel defcribeth the
order, and manner, in which the unfaln World came forth from God. The
Word i which was Jefus Chrift, as He is God, the Effential, and Eternal Image
of the God-Head,was made by His own Almighty Power, according to the Un>
fearchable Counfel of Hisown All-Gracious,and All-Glorious Wil!,a Shadowy
Image ofHimfelf.Asupon theVailof the moftHoly Place were wrought in plea-
(antColours the Figures of thofe Cherubims}which flood within the Vail mining
in a rich Subilanee of Marly Gold ; So was it in the mod Holy Verfon of our
Saviour, the true,, and living Temple of the Divine Nature, The Glories of
the Eflential Image figured themfelves upon this Myftical Vail of the Shadowy
Irnage.So the Beloved Apoftle faith to us, while he openeth theMyiTeries, and
Births of the Divine Love ; tv, z. All things 'were made by Him ; by his Lord,
and his Love ; our Lord ,and our Love, our Jefus. As He was the Eflential
Image, and the Pattern upon the Mount of Eternity, All things were made by
HimfThey were Copies taken of Him, Shadows call; from Him by the Abun-
ance of an Overflowing Life, and vertue in Him. Without Him -was nothing
wuidey <v. x. That expreilion Without Him ; properly fignfieth, apart in fepara-
tion3or dtfunion from Him ; in a Self Subiiftency. All the Creatures in their
Flower, in their Virgin-purities, and perfections ftood, and flourished toge-
ther with their united Beauties, and Sweetnefles in the Verfon of our Bride-
groom, as He- made Himfelf a Shadowy Image. After this manner, was our
Jefus The Beginning of the Creation of God , and the Fir f -horn of every Crea*
nwe.
St John addeth ; v. jv In Him was Life, Some Interpreters joyn the latter
end of the fecond verfe with the beginning of the third, and read^TW which
was made , was Life in Him. The fenfe is the fame. All the Creatures in the
Verfon of Chrift did flourish, and fhine together in the unftain'd Luftre, and
Harmony of One Divine Beauty; They did rejoyce, and fing together in the
Fellowfhip of One Divine'Life, and Love. Here they fee the Beauties, they
fmell the fweetnefles, they taft the pieafant vermes, they feaftupon the preci*
ous Subftances, they drink in the pure Lives, and Spirits of each other conti-'
nually.
This Life was theLight of ' Manjv.%. From this Life-Irrfage of the Creation-
in Chrift propagating itfelf Immediately, and entirely, fpringeth forth the Ef-
fence, and Form of Man. Man is now a Light of Glory mining frefhly, and
fully from, the Firit. Created Light, which fublifted in thePerfon of -the Eter-
nal
—
[27o]
nalWord. In this Light of Glory ftood Paradife with all the Creatures in
their Primitive, Pure, and Firft-born State, next to their Firft-born State in
our Lord Jcfits. From the Fountain arifing here., and going forth from this
Efkn all the Creatures fprung up frefh, and new every moment, in their feve-
ral Being?, and Beauties, as they grew upon their proper, and diftincl: roots.
By this you may underftand the fenfe,in whichAdam is (aid to be let in the
Gardens drejs it, and to keep tt'fien.zTo drefs />,fignifieth to ferz>e it, ox mimfttr
to //T.TheLord Jejus by his Refurrection from the dead is fet in the Heaven-7
Paradife to drefs, and keep that. So he faith of himfelf: I go to prepare a place
for you ; John 14. The Paradife above is fet in the glorified Perfbn of the
Lord Jefi/s. From the Father the Fountain of the God-Head opening himfelf
in his Bofbm,he rifethup with an Eternal Form of Divine Glory into every
particular Saint, as into a Spiritual Plant of the Heavenly Paradife, which
comprehended! all Paradife v/ith its Root, Body, and Branches initfelf. Jefm
Chrifi is the Tree of Life in the midft, the Center of the Eternal Paradife, on
which all the Fruits of this Garden grow. Each Fruit, each Plant in like man-
ner is a Tree of Life compleat in itfelf bearing all the other Love-Plants, as
its own proper Branches, and Fruits. Thus this Paradife in the third Heavens
fbndeth in the Perfcn of Chrifi, and ftandeth out of the Perfon of Chrifi.
After the fame fimllitude the Paradife below ftandeth firft, ftandeth entire
in the Angelical Perfbn of the 'firft Adam. The Lord Jefe/s in his Shadowy
Image rifeth up firft here, here firft he formeth the faired, and fulleft figure of
himfelf. Every Angel, every Star, every Flower hath here its firft, its frefheft
Life, Beauty, and Swectnefs. All fall in, and ftand here, as parts of the Mil-
lick in the full Harmony. As all the parts of Mufick flow forth from the Uni-
verfal Harmony, and are meafured by it : fbdoth the ftrfi Man from the Foun-
tain rifing up into the univerfal Form of the whole Creation in himfelf, go
forth every moment frefhly, and newly into the temporary Forms of each
particular Creature, each Angel, each Star, each Flower, miniftring to them
the number of their parts, the meafure of their proportions, the weight of
their veit les. I have been the larger in this place, that we may enjoy the
fweetnefs of the Light of that Scripture more fully by feeing it more clearly,
Rem. 5*. 14. The fir fi Man was a Figure of him, who is to come.
This is the Earth, of' which we fpeak, God in a Shadowy Image ; the Moon
which Pythagoras called , an Heavenly Earth ; or an Earthly Heaven. Thus
is the firfi manot this Earth, Earthy.
I believe you run before me in your thoughts, and by this time have fbme
profpccl: into that Heaven, from which the fecond Man, the Lord of Glory
Cometh. I am now to proceed to this, which is our Reft, and the end of our
v/ay.
But it will not be unprofitable, nor unpleafant to ftay here a while, andre-
rl ccr. upon this beautiful Earth, this blefled Man rifing up out of it.
it
' It' will afford "us two Lejjcns of much ufe , and. comfort.
i. Lejfcn. Fear, tremble, be confounded at the fight of Sin, and fly from
it with all your mighr.O Man ! What a glorious Angel waft thou ? How wcrt
thou in the fimilitude of God ? the Crownof the whole Creation ? Every pre-
cious fto»e was there. How is this goodly Creature fain ? Thou art become
by Sin a Worm, and no Man ; a Serpent creeping upon thy belly ,and feeding
upon the dull of the Earth. All the Creatures grew, and flourifhed to-
gether, as a Nofe-gay in thy Bofom, being in their Paradiie there, and
living upon their Root. How art thou made a filthy, noifb'm fink, in which all
the Creatures lie covered with dirt, withered, and dead ? O the Curfe, that
goeth along with every Sin '.
I have heard of an Holy "Divine,ftrcng in Faiih,who,haunted by an Appa-
rition of the Devil in the form of an Hog, thus reproached him : Fie Satan
ence a beautiful, and blejfed Angel, defi thou now appear in the fljape of a <uih3
filthy Hog ? The Devil was fb flung with this reproof, that he went prefentiy
away out of countenance, and vanifhed out of that good Mans fight. When
we are tempted to any Sin of Lull:, Covetoufheis,or Wrath, let us in like man-
ner (ay to our (elves: Fie mySoul,once in theLikenefs of God, once a^uire ofAngels,
a Faradife in thine own Perfon : wilt thou now make thy [elf aiHog,a Dog,aToad.
2. Lejjon. Set a high value upon Jejus Chrifi ; (et your hearts upon him ;
believe in him \ love him ; run into his arms ; cleave to him. That Paradife,
that Purity 5 that Innocency, that light of Life, and Beauty, which. you have
loft, are found again in his bofom changed from the Shadow to the Subftancc.
He, that was the Figure in the firfi Adam, and vanifhed out of your light,
leaving you alone, naked, and delblate , the fame is come again to you in the
fecondAdam, in the Truth, and life,to abide for ever with you. Augufius C&-
far gloried, that he found the Buildings of Rome Bricks, but left them Marble.
Our Paradife was at fir ft Earthly, and fading. Our ' Jefus hath prepared for us
in himfelf an Heavenly, unfading, eternal Paradife. When Cajar found Cato
his Enemy (lain by his own hand, that he might not come into the power of
the Conqueror ; Cafar (pake thefe words over the dead body : I envy thee
Cato the glory of thy Death', feeing thou didft e?i<vy me the glory of thy Life.
Poor man ! fain from thy firft Beauty, and Bleflednels.j loft in Death, and
Wrath 5 come to Jeft/s Chrifi ; do not thorow unbelief deny to him the glory
of reftoring thy Beauty,andBleiTedne(s to thee better,than at thefirft,by refto-
ring thee to the naked Bofom of Eternal Love, and the Subftantial Joys of
eternal Life.
But now it is time to pais on to our feeend Difccvery, unto which all this
hath been a preparation only. We have feen the flourishing Earth of the firfi
Man, which is only as a fight in a Crols-bow, or Gun to direct our Eye to
the mark, which is the Heaven anfwering to this Earth. Blefled fhall our Eyes
be, if they fee this Heaven opening itfelf, and the Lord coming down out of
it, with all its glories under his Feet, and round about him. 2. He a*
E*?* ]
l. Heaven: God in the brightnefs of his own Subfhnce, uncloathed of *c-
veTy garment, appearing in the naked Beauties, and Loves of his Divine Na-
tttre, and Ferfen *, this is the Heaven into which the Body of our Saviour af-
cendeth,outof which it cometh, as a Bride from the bofom of her Bride-
groom as the Heavenly Eve from the fide of her Heavenly Adam ; Beauty of
his Beauty, Love of his Love ; jDyned to him infeparably in one Spirit, and
one eternal Glory.
This is the Heaven over the head of the thadowy Image, the eUential,and
eternal Image of the Father. This is the Reiurrediion of our Jefus from-tbe
Dead j this is the fweet,and (acred Myftery of our Saviours death ; the opening
oi' the fhadow,as a Grave, in which the true Glory flept, that this might come
forth, and as it rifeth, overfpread the fhadow j as it overfpreadeth it, gather it
up into ittelf, which is the fwallowing up of Death into the Victory and Tri-
umph of Eternal Lite -, the darknefs of the fhadow into the everbletfed light
of the beloved fubftance.
Our Love is never awakened, or ftirred up till himfelf pleafe. When the
Beautiful, and Acceptable time is come, the true Glory, which lieth buried in
the fhadow awakeneth,by a myfterious touch upon the fhadow rendeth it,as a
Vail ; then it looketh forth, and fpringeth like the morning,like the fair Moon,
like the pure Sun, the Figure, and the Life, all mining together with one Glo-
ry in the calm, and clear day of Eternity.
I (hall endeavour to explain, and confirm this to you by cne Scripture ;
John 17. 5. Father glorify me with thy f elf , with that Glory ; which I had with
thee before the vjorldwas. Our dying Saviour prayeth for his humane Nature,
and for his divine Nature,only as it was united to, and (ympathiied with his
Manhood. The God-Head in its own fingle mate, and fimplicity is ever above
all pailion, and (b all prayer. Jefus Chrifi prayeth to be glorified with the Fa-
\ ay in that Soul, and Body, in which he was prefently to be crucified with
Thieves ; that in thefe he may be there, where the Father is, that-is, in the
high, and holy place of Eternity ', to this end that in thefe he may partake of the
glory of the Father there, in Eternity. Eternity is defined to be : The pcfejfwn
of all go:.! together, and at once, without any bound terminating it before, or
after, or in any kind. This is the high place of Eternity, above all Time,
Change, Succeilion, or Divifion. For this reafon is our Lord (aid to be
Higher than the Heavens. All Created Heavens are below Eternity. They have
Meafures, and Limits fet to the Forms or. their Beings, and to their Durations,
wh'ch they earner pafs.Thevare continually routing thorow (iiccelilve Chan-
ges As the Sea lyech all in Waves ; (b do the ErTences of the mod great, and
glorious Creature; coruifr, cf manifold, and various Changes. Jt (us alone in
H's Manhood is amended *o the Height of Eternity above all Changes ;
and in this Height of Glory Hecometh the fend time into the World, when
it % laid to him \ Thou change ft the Heavens, as a Gar men I they are chan-
£'.d. But thy throne^ O Gpd enduretb for ever and cv€rr Heb, 1. 8.12. So
So the Lord J ejus expounds th Himfelf in that prayer of His , Father, glo-
ripe me with thy (elf, with that Glory > which I had with thee before the World
■was. The Glory, which Chrijl prayeth lor in behalf of His Humanity, \s a Glory
above the Creation. For it was before the Creation. The Glory of Chrift's Hu-
mane Nature in the Refarreclion from the Dead, is a Glory in Fellowship with
the Father ,with Him, who was from the Beginning, an Eternal Glory, a Glory ,
which is, when yet the World is not ; a Glory, which is the fame, while the
World ftandeth, before which the World is not ; a Glory, which is, when the
World is no more. Eternity hath neither Beginning nor End • neither Succefc
fion, nor Change.
We may now underftand, how [fefus Chrifi was with the Father, before
the World was. i. His Divinity was there. For in that He and the Father are
One. ^. His Humanity was with the Father before the World Perfonallyfm
its proper Perfin. For the Divinity is the Per/on- in the Humanity, 3. The Soul9
and Body of Chrift were there in their Root, in their Original, in the Will of
the Father, which is Eternal Love in its unconfined Abfoiutenefs ; in the Wi£
dom of the Father, which is Eternal Beauty in its unlimited Greatnefs, and
Univerfal Comprehenfion. They were alio with the Father before the World
in their glorified State. For their Glory, which is Themfelves in Truth, and
Perfection, is Eternal, was before the World was.
Thus our Saviour in His Glorified Humanity is that Melchifedecht men-
tioned in the Hebrews, c. J. v. %. without Beginning of Life, crEndofDayes;,
whole name is always ; I am, Joh. 8. 5 8. which met Abraham with Bread,
and Wine, when he came from the (laughter of the fourKings.
Blefled art thou, when thy Jefus thus appeareth to thee in the Form, and
Glory of Melchijdech, when He is known to thee by this His new and His old
Name of Melchifedech, the King, and Prieft of the mod high God, which,
liveth for ever, liveth in Eternity above all Times pad, prefent, or to come.
Thou who thus feeft, and embraced Him, to thee He cometh with the Bread
not of Angels, but of God; with the new Marriage- Wine of the Kingdom
of God, Upon thefe the Father, your Beloved, and you fup, and Feafl together
while every One in Him, is both the Gueft, and the Feaft.
Blefled is he, who in like manner thorowout the whole Myflical Body of
our Saviour feeth that high, and fweet piece of Divinity to be true, which drcp-
peth from the Lips of Chrift like Myrrhe from Lillies; Joh, c. 3.^.1 5. No one
afcendeth into Heaven, but He, who ccmeth down out of Heaven ; the Sen of
Man, who is in Heaven. Mark, how the Lord to prevent all ObjecTtions fixe-th
that Title, the Son of Man, upon that, which hath its conflant abode in Hea-
ven all along the feveral degrees of its defcent,znd AJcent \fefus Chrifi. encom-
pafleth,and circleth in His Human Nature Defending, walking fadly on the
Earth, hanging on the Crofs, lying in the Grave with the Glory of the fame
Humane Nature Eternal in the Heavens.
N n.. Iwiir
[2-741
I will now finimmy Building, and lay the Top-Hone by giving you three
Representations of the Verfon of your Beloved with its Beauty in the Refurrecl:-
ion y as his Spiritual Soul,and Spiritual Body (land in the fame Glory with their
Spiritual Principle, and Pattern ; as they are two diftin6f. Heavens exactly an-
fwering that Heaven, rrom which they come, it being both their Mine, and
their Mint. So I (hail conclude this ttje.
i . Repref All my representations (hall be grounded on clear Scriptures.
Can. 8. 6. The Spoufe prayeth to Chrifi : Set me, as a Seal upon thine Heart,
as a Seal upen thine Arm. The prayers of the Heavenly Bride are made by
the Spirit according to the will o[ God, and (bare always anfwered. The Di-
vine, and Humane Nature are Bridegroom and Bride married together in one
Perfbn.As the Impreifion of a Seal in Wax hath all its Subftance,and Subfiftence
in the Wax, is nothing, but what the Wax is in that Form ', fo the glorified
Soul, and Body of our BlefTed Lord {land, as Seals, as Impreflions in that glo-
rious depth of Love, of Light, of Life, of all Being, which is the Root, and
Heart of the God-Head -, they ft and,as Sealed Impreffions on the Arm of God ;
that is, on every Excellency, every Beauty, every form of Glory, in which
the God-Head with endlefs variety, with incomprehenfible, Sweetnefs and Ma-
iefty lpreadeth forth itfelf. This is all that, which they are; the unfathomable
Love, and Innumerable Beauties of the Divine Nature in the Forms of a Di-
vine Soul, and a Divine Body.
z. Repref. Job c. 38.14. fpeak'ng of the New Heaven, and Earth telleth
us, that they are turned to the Eternal word, as Clay to the Seal. The Man-
hood of Chrifi in Glory hath the firft Model of thefe in itfelf. As a Golden
Seal maketh the Impreilion of itfelf on Wax, and then flxeth itfelf unto a con-
usant abode in the Impreilion, which it hath made: (b the Eternal Word im-
printeth by itfelf immediately upon its own Soul and Body, a clear, deep,and
hill Image of itfelf in all the Treafures of its Immortal Life, and Bleflednefs ;
uniting itfelf in its Divine Subfiance to this Divine Image moil intimately,
molt, intirely, infeparably. After this manner the Glory, with which the Hu-
mane Nature of Chrifi is glorified, is the Form, and fulnefs of the Divine
Nature, in its Purity, unmixt with any other Subftance, or Image, in its Per-
fection, poflciling, comprehending, enjoying itfelf in each diftindr. part here,
uiilinctly, and compleatly.
The God-Head by itsunvailed Prefence,and full Appearance, at oncefafhi-
oneth the Manhood of our Jefus in eveiy part, and point into its own Sit-
preamFormpnd iilleth thatForw throughout with its own mod glorious Fulnefs.
3. Repref. St. Paul telleth the Saints, that their Souls, and Bodies are Tem-
ples of the Holy Ghofl. 1 Covin. 6. 19. If it be fo in the Members, it is fb
without queftion in the Head. Jefus himfelf calleth his Body ?.Temple ; Defivoy
this Temple, and in three days 1 -will build it up again. This hefpake of his Body.
The Divine Nature, the Glorified Soul, the Spiritual Body of our Heaven-
if
[2.75]
ly Bridegroom are three wonderful Temples. The matter of which thefe
Temples are made is all Spirit of the Eternal Spirit ; the Light of Eternal
Life in the Spirit. The faihion of thefe Buildings is the form of God. All
the Beauties, and varieties of the EiTential Wifdom, all the ravifhing delights
of the firft, the higheft, and mod univerfal Harmony in the God-Head,fhine
in every part of thefe living {Iructures. Within is feen the high, and Holy
Trinity with all its deep, dazling, and delightful Myfteries unvaUed 5 all the
Perfons appearing in the Lights of their naked, and united Beauties. In the
pure, and tranfparent brightness of this Supream Glory, which is the/r/?,and
the /*/?, are feen all things, that evrer paiTed, or are to oafs over the Stage ct this
Creation from the Beginning to the End with their feverai- Motions, and
Changes 5 yea, Forms far more innumerable, and greater, than ever were, or
can be feen in this world \ .the whole compafs or Eternity, and Time, as it
cometh down out of Eternity, as it beareth the Figure of it, as it returneth
again j as it lieth in the bofom of Eternity, as it is one p'ece with it, and ma-
ketha Triumphant part of the Divine variety there. All thefe are feen in the
amiable, and admirable Face of the Trinity within thefe Temples ; as they
are continually rifing up out or. their Fountain, the Unity of the firfr, and
molt tranfeendent Love, the Father of all ; as they are continually falling
down into this Fountain again; as they are ever playing upon the bofom of
it. All things are feen here, as rich varieties in the Harmony of an entire, and
Immortal Beauty, which comprehendeth all Forms, and hath no bound befides
itfelf, which fitteth entire, and undivided upon every Form, and Part through-
out the whole, which is the only Birth and Image of the Father. Ail things
are feen here, as they make up one unexpreiTible Marriage- Joy between this
Love,the Father, the Original, and this Beauty, the Birth, the Son, the Image
by which they both breath forth themfelves into one Spirit, the Band, and U-
nion, the Inmoft Center, and outmoft Circle or. all Swcetneffes, Graces, Amia-
blenefTes, Pleafantneffes, Pleasures, Refts, Complacencies, Delights and Joys
thorow Heaven,Earth, Time, Eternity.
In thefe three Temples thefe Things are to be cbferved, that we may un-
derhand their Divine Nature, and wonderful make aright.
1. All three are perfectly diftta& in the higheft degree of dlftinctioii each
from other.
x. All three perfectly anfvver,and are alike to one another.
2. Every one comprehendeth the other Two exactly, and entirely in itfelf 3
that all Three (land together in each feveral Temple.
4. All three Temples joyn perfectly into one Temple.
5. The firft Temple is the precious, and living Stone, out of which the
other two grow up into livingTemples.lt is the Root,the Life,the Subflance,
the Form, .the Fulnefs, the perfection, the glory of the other Two.
I mud interpofe hereto Cautions to prevent miftakes.
H n 2- 2 ♦ Caitt,
[ i76 J
•i. Cttut. Preicrvc carefully the dfl melton between Spiritual Things, both
in the Ferfon oi our Saviour, and in bis Myftical Body. The Spirit taketh a-
way all Separations, and Dlvi(ions/r»»f God. All breaches upon the Unity of
God arc wounds with which Sin pierceth the Prince of Life. The Spirit
healeth thcfe breaches. But it preferveth entire all diftincTons of tilings
rn'God, in the Divine Unity. The God-Head, the Manhood, the Soul, the
Be!) \ the Ft* ■■ ol the Saipts%9at\A of their Saviour ever keep their proper
raits in the varietj to make the Mufickot Heaven pleafant. As Spirituality
heightneth the Unity beyond every Created comprehension, that the Sweet-
nefs, and the Glory may be heightned in like manner : Co doth it enlarge the
varietj beyond all finite proportions, that the Marriage-Joy may be more free,
more frefh, more full:
2. Cant. Prefer vc carefully the diftinblicn between God, and the Creature,
God is that, which he is in himfelf, and of himfelf. The Creature is that,
which it is by its Union with God. This is the Incommunicable Name of
God ; I am that, which I am. The name or every Creature on Earth, and in
Heaven is : I am that, which lam in God ; I am that-, which God is in me.
I have now made an end of my third Proportion, which was this, that the
Sphrii oral Bod/ of Chrift is to be compared with its Spiritual Principle, and fat-
tan, jefas fpcaketh to this fenfe in one place. If they had known the Fathtr,
t.e) would have known me \ if they had known me, they would have known y on
). The Perfonof. the Bridegroom is known ar'ght only by its Pattern, and
in its Principle, which is the Fathcr,as\ie is the brightnefs ofrheFathersGlory,
the exprefs Ima^e of his Subftance, and fporteth eternally in his Bofcm. The
Perfbn of a Saint is then only feen aright, when it is feen by its Pattern, and
in its Principle, which is the Heavenly Bridegroom; as it is the brightness,
and fulnefs of him, who ihinerh thorcw, and riileth Ail in All • the Glory of
Chrifi, in Chrift, like the pureft Light rejoycing continually in the Bofbm of
the San.
lam now arrived at the end of my fecond Rule; to compare Spiritual
Things with Spiritual. And thus I have concluded my prelcnr we, which is a
■direction to the knowledge of the Perfbnof Chyift, and his Beauty.
U;e 3. An exhortation to Holinefs, and Comfort thorow Faith in Jefus
Clrift. This exhortation is railed upon theft three Grounds,
1 . Ground: The Verfcn of cur Lord is unchangeable For he is in his true Per-
son, when the Vail is taken cii from him, an Eternal Spirit in an Eternal Glo-
ry. Jchn'%. 5" 8. Me faith of himfelf; Before Abraharn was, I am. I am, is
the name of Eternity, and unchangeablenefs. See how the Lord Jefus com-
pi iethall the Succeflions, and Diftances of Time before* Abraham, from
m to that moment as one, prefuit, tixt, undivided point in himfelf. As
; ftandeth firm on the Shore, while Millions of waves rile, and fall at
its foot : inch a Rock o glory, and Eternity is our Saviour. While all the
Streams
i>77l
Streams of Time roul along fuccelfivcly^nd pafs away;\vhile all the waves of
change lift up themfelves & reak & bury them (elves onein another,thi?Beauti~
ful,and blelTed Perlbnftandeth unchanged, unmovedgin the midft of them all.
How great an Encouragement is this to you,who are toft with the Tempers
upon the Sea of this world, and find no reft, to retire, and withdraw your
felves mtojefm Cbrifl by Faith ? His glorious Perlbn is a perpetual Galm wiih
Sun-lhine.Here^in hinyln the midftofall the Storms of this world?? the feme
(Wcet untrou-bled Calm, which was in Eternity before the wo Id was.
Mai. 3. 6. Our Saviour is brought in (peaking after this manner : Fori
am the Lord, I change not : therefore ye Sons of Jacob are net confumed. The
unchangeablenelsof the Lord feftts is founded upon the unity of' his Perfbn,
in which he comprehended^ beholdeth, converfeth with himfelf, and all
things. It is faid to this Jefus by the P fa Im ift cited, Heb. 1. 8. Thy Throne,
O God, endurethfvr ever, and ever. This Throne in the fame Epiftle is filled,
a Throne of Grace, that is, of Love ; The Ferfon of Cbfift in its Unity
is theThrone or Love, and Eternity.
Hear this Word, all Sinners, and Saints ! Hear this, you who have an ear to
hear, what the Spirit faith of the Perfon of Chrlfv. You, that have none, kt
this word come to you, and make in you a hearing Ear. Hear this, you, who
believe not, that you may believe ; you, who have Faith, that you may have
it in greater abundance." The fame Eye, with which Jefus Ckrifi looked upon
you, the fame Beauty, in which he beheld you, the fame LovejWith which
he embraced you in himleif in Eternity, before that Sin or the world had
any Being \ with the (ame Eye he now looketh upon thee, in the fame Beauty
he now beholdeth thee, with the fame Love he now embraceth thee in the
midft of all thy Pilgrimages through (b many Darkneues, and Deaths. For
he is unchangeable. All the Waters, all the Fires of Temptation?, and Trou-
bles, thorow which thou paifeft, cannot drown, confume, or at all empair thy
Beauties, thy Joys. For thou awakeft, and findeft thy feif ever with thv Be-
loved, thy Jefus; thou findeft him the lame to thee -, thou findeft thv (At the
fame in him. For he changeth not. So thofe Waters, and hres vamfh, as a
Dream.
x. Ground: The Perfon cf Chrift comfrehendeth all Changes in 'it ft If after
an unchangeable manner. H:b. We are commanded to I, oh to Jefus? tie end
of cur Conversation; the fame yefier day, to day, and for ever* As all (ucceifons
of Time lie united in one point, in one prefent, undivided moment in Eterni-
ty • where all things pair, and to come are ever preient, and every thing of
Time appeareth cioathed with the Form of Eternity : 10 do all changes lie in
one unchangeable Glory in the Lord feftis. The > f.rday of Inf.mtcnefs be-
fore the world ; this rids Day Eternity after th • wo >ne Infinite-
nefs, one Eternity of in'thi blefied P ; in ir-
felf lieth, as a (mall I iO " it
.
\
[2781
on all fides. In the Heavenly Perion of Cbrifi this Wand is funk, and fwallow-
cd up into the Depths of that Ocean. Which way focver you look,there is no-
thing but Heaven and Eternity. Are you weaned with the Changes of your
own Heart, and This World ? Retire into the bolbm of your Loving God,and
Saviour. The re every Change lyeth in anUnchangeable Beauty %and Blcilednefs.
Do variety of Objects with their Changes diftract,and divide you, making you
unletled, and unfafe ? Would you be unchangeable in a Holy, and Heavenly
Frame of Heart ? Would you be unmoved in the Work, and Joy of the Lord ?
Fix your Eye on Jcfm Cbrifi ; Abide in Jefus Chrifi. There you (haWfeethe
Same ; there you (hall be the Same, Yeflerday, to Day and for Ever. The Lord
was buried in a New Tomb hewed out of a Rock in aGarden.What a Myfte-
rious, what a beautiful, what a blefled Figure is this ?Let us fear none of thole
things, that are to come upon us. A Sick- bed.a Prifon,a Grave, every change
lieth in thePerfonof ourBeloved as aManfion cut out of the Rock of Eternity,
in the flourifhing Garden of Eden,inthe Paradi-fe of the Divine Nature.
g. Ground. The Perfon of Chrifk hath faffed ' t he-row all Changes after anUn-
changeable manner, St Paul tcacheth us that the Lord J ejus hath defended
ro the Netherwoft farts of the Earth.and ajcended above all Heavens to this end,
that He might fill AHS Eph. c. 4. *v. O that I had the tongue of the Learned,
the Learned with the Learning of the Holy Ithat I could (peak to you with
Words taught by the Holy Ghofr. ! O that you had hearts to take in and un-
derhand more, than I can expreO ! Jtfm Chrifi our forerunner is gone into
every Form of things fiom the Height of the God-Head above to the lowed
Deeps of the Creature to this end, that He might fill every Form of Things
with the Unchangeable Fulnefs of His ownPerfon,in whlchAllFulnefsdwelleth
together in a Spiritual and Divine Body. He hath by this means filled every
point of time with Eternity : every fpot of Earth with Heaven ; every Change
on Earth, in Time, with the Unchangeablenefs of Heaven, and Eternity. St.
Paul fold to his Friends : This I know, that Bonds await me in every place. But
my life is not dear to me for the Teftimonyofjejus. A Believer in a contrary fenfe
may fay, This I know, that my Jefus in the fulnefs of Unchangeable Loves,
Beauties, and Joys, waiteth for me in every Change • as a Spiritual Bride-
groom in a Spiritual Bed of Loves, which is ever green, which hath a Perpe-
tual Calm upon it, and a Perpetual Spring. Nothing therefore is dreadful, or me-
lancholy to me for the unchanged Plealantnefs oi: my Je(us.
In the Eaftern countreys they imbalmed the Dead Bodies within, anoynted
them without with coftly Spices j that they might be preferved from putrefa-
ction: and might have a fweet fmell. When the Woman in the Gofpel poured
forth a Box of pretious Spikenard upon the 'feet of Cbrifi , He faid to fome,
who were offended with the waff. : Trouble her not. She hath done this againfi
my burial The Lord intimated, that this was a Sacrament difpenfed by a Di-
vine Hand reprefenting forHh Confolation this high, and holy Myftery ; that
Death
[ 279 1
Death, and the Dead Body in the Perfon of Chrifi are Co embalmed, anoynt-
ed with the pretious Spikenard of the Eternal Spirit ; that the Dead Body is
Incorruptible, Immortal, and -Pleafant ; Death itfelf is a Flourifhing Life, a
fragrant fweet-fmelling Joy, asitlyeth in, and is filled with this Unchangeable
Peribn. O ! with what a fweet Indifferency may we now walk thorow all the
Changes of Life,and Death, when our Heavenly Spoufe hath thus embalmed,
anoynted, tiled all with the Delights, and Glories of His Unchangeable Per-
fon, and Prefence !
Ufe. 1. The Knowledge of the Lord Jefus in His Beauties fan&ifieth, and
(weetneth our Life in this World, our Death, and Departure out of the World,
This Uje hath Two Parts.
i. Part \ The Opening of the Peribn of Chrift upon us in His Spiritual
Glories fan&iheth and fwee tneth this Life. There are three Principles of the
Knowledge of Chrifi in His true, and unchangeable State, which will bring
home His Heavenly Beauties warm, and mining to your Hearts on this Earth
by natural Deductions from each Principle.
i Principle. This World in its pure Naturals is the Shadow,which falletli
from the Heavenly Body of Divine Glories in the Perfon of our Fair One. This
hath been proved at large above.Learn rhen from this Truth 4. LmJJons.
1. Lefbn.L'we unconcerned in this World. This Divine Leflbn is taught us
fromHeaven by theHolyGhofi: upon thisGround- i.CV.7.29,30,3 1. But this I
fay Brethren, the time is flcort. It rem aineih, that both they that have wives, bet as
though they hadnone',And they,that wept as though they wept not',and they .that re'
jcyce,as though theyrejoyced not;and they, that buy, as though theybought not ',& they
that ufe this world,M notabufingitiFor the fafiioncf 'this world pajjeth away. .The
Apoflle here divideth all thisWorld into^H^^i.Relations^.Pairions^.Pofc
fefTions ; 4 Employments, and Entertainments. Solomon faith in one place ;Why
frculdftthcufet thine heart upon that,which is *?0/.There is no real Difference be-
tween having aHusband,Wife,oiChildren,and having none3between being in
Grief, or Joy, and being without Grief, or Joy, between having an
Eflate, and having none ; between being in the height of all Employments,
or Entertainments, and being out of all. This world hath nothing real. It is
all a Shadow. Seeing then the various States of thing? on Earth have no real
Difference; pafs thou thorow all edates with a perfect incifkrence or Spirit,
in a conftant calm. Ecclef. 1 . This is a-:i Expreilion of the Vanity, of
all things here ', One Generation gocth, ztnei her cc -met h but the Earth ft and ah
forever. The Scripture in fevera! places makes this one or the Names 01 God,
The Earth ;the Ground, out of which all Generations of Thires arife3 and in-
to which they return again. Divines interpret, that Land of the Living menti-
oned, to be the Divine Nature. In this let cur Spirits be a Divine Earth Hand-
ing for ever unmoved upon its own Center of Eternity, while one <hange
ai:ter another comeih^ and paUethaway again. The Hot) G-Sr/preffethit upon
us
[i8o]
us by fj&rtt Arguments, i. This World is aFafh-on, a Figure only,a Shadow:
The fa >fhi on of this world. In having this world thou haft a hadow. The
Subftance is above. Let the world in having thee have thy ftiado . only. Let
thine heart be in Heaven with Jefus Ckrift. i. The world vanifheth, as a
(hadow. Thefaflrion cf this world pajjlth away. The Colours in a Rain-bow
are Appearances of Colour?, and no more, m^de by the refle&ion of the Sun
upon a dark, and watery Cloud. So they fuddenly break up, and arc iccn no
more. The Colours of a Flower upon its (talk in the Garden are real, liv'rg,
andlafting. Such is the difference between Things on Earth, and Things in
Heaven. Nothing here hath either Subftance, or Root. 3. This world is a
fiying (hadow fuddcnly gone. The time is jlwrt. As the (hadow upon a Dyal
in a ihort Winter-day moveth Iwiftiy, pafteth away prefently, the Sun being
low, and immediately going in, or going down : (b is every condition, every
comfort in Flefh. This is thefirfi Leffon.
%. Leffon: Live without care, and with content. Let jour moderation be
known unto all men. The Lord is at hand. Be careful for nothing : but in every
thing by Prayer, and publication with Thansgivmg Jet your requefis be made
known unto God, Vhil. 4. 5", 6. You have in thefe words. 1. A Precept for
moderation. Moderation is that meafure of Things, by which they are pro-
portioned, and tuned each to other, fb as to fall in, and agree in one. This is
that which maketh Beauty in Sights, and Mufick in Sounds. A contented
frame, compofed, and equal motions are the Beauty, and Mufick of your Spi-
rits, z. The Reafcn of this Precept followeth ; The Lord is at handy is near -:
nothing will fo quiet the Soul, and bring it to reft in every Appearance of
things here 16, as a right fence of the near, and immediate prefence of the
Lord Jejus in Glory with all thefe things, after the fame manner, in which
the Body, or Subftance is prefent with its proper Shadow. The Body is pre-
fent with the Shadow four ways\ as fending it forth immediately from itfelf,
and keeping it hanging upon itfelf by an immediate touch, and union every
moment \ as governing all its motions by its own A£b,and Operations in itfelf,
by its ov/n Appearance there in its Figure, and Similitude , by its Approach,
and Readinefs to breakup the Shadow by its breakings forth thorow it. Canft
thou think that thy beloved in the (weft minings of his Beauty, in the won-
derful aclings of the DivineLife,in the pleafant motions,and myfterious opera-
tions of his Love, is thus near toevety Creature, every Providence ; and not
anfwerthis Beauty with the Beautiful (mile of a contented mind, this Mufick
with the melody of a well-pleafed, and harmonious temper of Spirit : many
that were lick, were healed by the (hadow of St. Peter overfpreading them,
as he palled by. When thou art fick with difcontent for any paftage of things
in this world, (ubmit thy (elf to it, as the (hadow of thy deaffcft Lord, with
which he everfpreadeth thee from his own Blefted Perfon, being himfelf ever
at hand there, where his (hadow is \ figuring himfelf with his own Divioe
motion s
!viotions, and Operations upon it; being even now ready to difclofe himfelf
thorowit, as theRofe breaking out of the Bud. Lie down under every acci-
dent, as luch a Divine Shadow of this Divine Lover with his Love ; and thou
wilt find thy (elf healedof thy ficknefs of Mind,of every Grief,and Melancholy.
3 . A third Thing in this Scripture alledged is a Prohibition of Care. Be care-
ful in nothing. Care is a Sin univerfally, in the greateft things, as well as the
leaft; in the highefr. things, as well as in theloweil.
££u. But you will fay ,what Care is that, which is Sin ?
Anf, Ianfwer; that Care is a Sin, which breaketb the moderation or your
Spirits, which defaceth the Spiritual Beauty, which diilurbeth the Spiritual
Mufick of a well-pleafed, and contented mind in you ; which putteth your
Spirits out of tune, cloudeth the clearnefs, difbrdereth the Harmony of your
Spirits, diftempering them, and making them to jar with difcontent. Again
that care is finful, which is contrary to this Three-fold fenfe of the prefence
of the Lord Jefus with every Creature, and Occurrence on the Earth, as with
his own Shadow ; his PowerfulPrefence giving it Being,and Motion from him-
felf, faftning it immediately to himfelf ; his Beautiful Prefence imprinting the
Likenefs, and Image of himfelf upon it ; his Love-Prefence calling the Sou!
to himfelf by it, coming down to meet,und embrace the Soul there, ready to
fet himlelf in the place of hisShadow,making that themark,and forerunner of
his Perfbn, and Loves in their full Light and Heat.
4. In the laft place the Holy Spirit, that skilful Apothecary prefcribetha
Cordial to preferve you from this trembling of the Heart, from carefu!nefa„
This Cordial is made up of fix precious Ingredients.
1. Jngred. Trayer. With Grayer. The word is ©g^t^yy. It importeth thus
much : ftand not at a diftance 5 tarry not without. Come boldly up to the
Throne of Grace, to God in the pureii, and mod railed heights of his Glory,
and Love; to Love, as it s featrd upon its higheft, and moil: glorious Throne,
theHeart of God. to love,as it fhineth with its fweetefr. fmiles in theDivine Na-
ture unvailed, and naked. Enter boldly within the Vail, behold God Face to
Face, fb talk familiarly with him, as a Friend doth with his Friend. Like the
beloved Difciple,lay thine head in his Bofbm, fb (peak to him, as a Bride to her
Bridegroom.
2. Invred. Supplication. By Trayer, and Supplication ; ~i\ 6. The word
rendred Supplication, Mgniheth in its root three things, Want, a Band, Decency,
ox Harmony Have a Div'ne fenfe of thine own Shadowinefi, and Vanity
upon every want which thou feeleft. Goby a Divine Power, and in theDi-
vine Mvftery empty thy felf into God, bind thy felf up together with him
in that Golden Band, the unity of his Spirit. So move, be carried along tho-
row all things in the Order,Decency, and Harmony of the God-Head, of the
D.vine Wifdom, and Will. As when Sugar is caff into Wine, the Wine pene-
trating into all parts of the Sugar dillolveth, and mekdh it entirely into itfelf :
Oft fo
■>
o in every Hate, in every ftreight caft thy fclf by the Bieflfed Spirit into that
Spirit, which is the Wine of the Kingdom of the Father ; let that Spirit wind,
and work itfelf into every part, and power, into every thought, and affection,
until it have drawn thee quite down out of thy (eii into one Stream, one
flood ofDefires and Delights, of Sweetnefs, Strength, and Fulnefs with it-
felf.
Mofes afcending upon Mount Sinai palled thorow the clouds, and fires ; fb
he came to the top of the Mount, where he (aw God face to face. The Eter-
nal Spirit is Mount Sion, the Mount of Prayer. Here are white Clouds of
Glory, which do much more overfhadow the Creature jand Love-fire?, which
do much more melt down the Soul, and devour it. From the Valley of every
low Condition betake thy (elf to this Mount of Prayer. Wait for this Holy
Mountain, the Spirit of Prayer to fpring up in every Valley, and take thee
up, and carry thee along upon itfelf. As thou afcendeft, pafs thorow thefe
Clouds, lofe the light or. thine own Beauties, and Being, before this excelling
brightnefs. Pafs thorow thefe Fires. Lofe thine own Flefhly Subftance, and
Sublicence in the flame of the Spirit, Lofe thine own Life, and Form in the
Unity of Divine Love. So (halt thou arrive at the top of this Mount, where
thou (halt fee God Face to Face, with Life anfwering Life, Love anfwering
Love, Beauty anfwering Beauty ; being in the full view of his naked Glories
transformed into the fame Glory by the fame Spirit, 2. Cor. 3. /.
3. Ingred. Thank/giving ; with TJjankfgivmg. What a powerful Antidote
againfl: Care in every Crofs, or Difficulty is this, to give thanks ? To fee a Di-
vine Glory ? To tail Divine Love ? To behold God defending in that Dark-
nefs, as in a Chariot of Clouds, of Angels; taking us up to afcend with Him
thither, into His Palace above, where this Cloud (hall become a Throne, this
Chariot a Bed of Love, this Angel an Eternal Glory in the Form of God,
where our Beloved, and our Souls (hall reign together, feaft together, ly down
together in mutual Joys, and embraces for ever ?
O Believing Soul art thou in Darknefs? Open the Eye of Faith ; (ee. thy
Jefus,and thy (elf from the fupreamCircle of the God-Head running forth with
all Lines or Life, Light,. Love into this Darknefs, as the Center in the midft
ci this glorious Circle, where all the Lines from every Point of it meet in One.
Again O Believing Soul in this Sight, in this Senfe, in the vertue of thefe Di-
vine De(cents,return, and (pread thy (elf by all thefe Lines of Glory together
with thy God into the Circle of Eternity. There comprehend All, thy (elf,
and All in the Incomprehenfible Myftery of God, There (ee, hear, taft, enjey
Him, as Beauty itfelf, Sweetnefs itfelf, Mufick itfelf, Joy itfelf in Ail. See,
Hear, taft, enjoy All, as that Beauty, that Mufick, that Sweetnefs, that Joy
in him. Thus call him by every name, that is named in this world, or that
which is to come. Call every thing in him, by a new name above every name,
which is named in thii world,, or that which is to come.
Wh:
When Jacob faw the Chariots, which his Son Jofeph fent to bring hirti
down into Egypt ^ his Soul revived, and he (aid ; it is enough, that my Son
V Jofeph liveth ; I will go fee him, before I die. When thou feeft Clouds of
Enemies, or oppositions in thy Affairs, which are apt to perplex thee, and fill
thee with care , fhut this Eye of Flefh, which reprefenteth all things falfe ;
open the Eye of the Spirit. Then look again, and fee the Chariots of fire,and
Horfes of fire, a Spiritual fire mining with Glory, burning with Love, refi-
ning, and fpiritualizing all things, as they afcend with them. Now let thy
Spirit revive withinjthee from its care to a Heavenly calm,and to praifes • Say,it
is enough ; my Jefus liveth,and loveth me. This is his Chariot. The Flames of
it are Flames of Love. He is himfelf in the midft of it upon a (eat of Gold. I
;. fee him. He cometh to carry me up above this world into his Heavenly King-
dom. I will afcend with him.
4. Ingred. The making of our requefis known to God. What Hearts-eafe is
this to have the priviledge of exprefling all our defires to God himfelf with
freedom, and familiarity, at a banquet of W'ine, of Spiritual Loves better
than Wine ? The Husbandman planteth his Vine againir. a South-wall, and
fpreadeth all the Branches of it there, where it may receive the Sun fullefr,
'land longeft , that by this means all the vertue of the plant may be drawn
forth into a great plenty of fairer, and fweeter Grapes. Let thy Spirit be a
; ^Heavenly Vine planted by the Eternal Spirit in thee. Let thy will be the
•irleavenly fap of the Divine Will, and the Divine Love in thee. Inftead of
Siares fpread all thy defires, like the Branches of this Vine, fallen them con-
tinually before thy Invifible Sun, the Face of God, where the Beams of his
Love, and Excellencies fall with greateft heat, and conftancy. So (hall all
the fweet Sap of thy Vine, all the Divine Will in thy Will, that is,all Seeds, all
defires of Good, of Love, of Lovelinefi, of Joy, of Blefiednefs be made to
grow, and be ripened in their proper feafbn unto the moft perfect, and molt
pleafant Fruit.
5*. Ingred. Univerfality. Be careful in nothing ; but in every thing by Prayer,
and Supplication with Thankfgiving make your requefis known to God. There
is nothing too great for us to be allured of the Ear, and Heart, and Hand of
God in it. There is nothing too little for us to trouble him with, Every thing
that can befal us is an opportunity, a Scene for all manner of Communion
. with God, for Faith, and Love to adl: all their parts upon in all their feverai
Habits, and Drefies. Prayer3 Supplication, Thankfgiving, Requefts find a place
in every Providence. Day unto Day declareth Knowledge: Night unto Night
uttereth Speech, Pfal 19. 3. Every State, every (eafbn of Light, and Dark-
nefs in all fenfes bring down from Heaven to us in one lovely LoveAppear-
ance, or another Jefus Chrifi with theHeartof the Father. Le: every day and
^very night, as it returned) to Heaven again, carry up Jefus Chrifi from our
Hearts, and our Hearts in him, in fbme Spiritual drefs to the Bofbm of the
O o z Fa-
[ rS4 ]
Father. In every thing thy God aeteth all manner of Loves, exprefleth, a:
conveyeth all his Glories to thee. In every thing do thou meet him, return
to him the activity of ail thy Loves, and the exercife of all Graces.
6. Ingred. The Ground 61 ail thele Ingredients, and their vertue in this
Cordial , The Lord being at hand. v. 5. The Phiiofopher in a Mill feeing his
Friends making a doubt of coming in to him there.out of a difefteem of the
place, and of him for being found in that place, invited them in with thele
words j here alfo are the immortal Gods. When thou feekft thine heart (land-
ing at a diftance from any condition for the obfeurity of it ; or difquieted with
cares in any condition for the troubles of it, fay to thine heart after this man-
ner ; here alfo is my jefuswlth. all his Train of Immortal Glories, Loves, An-
gels, and Spirits. Hcreheisin a Figure of himfelf. Here is he in Pcrfon
under this Figure. Here he is ready to ihine forth , and appear glori-
oufly. This is his Shadow ; This Shadow is his Tabernacle, in which hedwel-
leth with me. Upon this Ground will I tune all my cares, all the unquiet mo-
tions of my Spirit to Prayers, andPraifes, to the Melody of Faith, Love,and
Joy. Thus much for the 2d Leffmoi living without Care,with content upon
this Firjl Principle in the knowledge- of the Lord, and his Beauties j that he
maketh this world a Shadow failing from his Beautiful Perfon.
3. Leff&n. Live beautifully, and purely, as Priefts to God in this prefent
world. For this world is the Temple of God, in as much, as it is Jefm Cbrijt
in a Shadow, For the Invijible things of him from the Creation cf the JFc
are dearly jeen, being under fiood by the things that are made, even his Eternal
Vovtr. andGcd-Head, Rom. i.ic. Four things make a Temple. 1. A I
vine Authority for the building of it. This World is the Creation <.; God.
%i A Divine Pattern. The Invifible things of the God-Head , of the Lord
. the power of the God-Head, of Eternity are figured upon this World,
3. A Divine End, The proper end of thefe Figures is to form notions of the
Divine nature upon our mind:;, to lead us to converfe with it, to bring us into
t?te Participations of it, that it may enjoy itfelf in the reflections of its own
excellencies, and Glories from us j v. ^I. When they hieivGod, they glorified I:
not, as God. They em proved not thefe Figure?, and Notions to an entrar.
within the Vail into the Glory itfelf, which was the Divine end of- them. 4- .
Divine Prefence. Jefus is he, who fillet h All in All, Ephef. I. /.
In what a Cairn, in what Serenity, in what Purity ,with what Beauty mould
we appear in this world, as Priefts in the Temple, and in the midft of the
Myllcries of God?
Pfal 2.9. 9, In his Temple doth every one (peak of his Glory. In the He-
brew you may read every Thing, as well as ever) One. So the Margin hath
every whit of it ; that h, of the Temple uttereth Glcry. Such mould we ever be,
asthofe who fee the efTence of Beauty, who hear the Soul, and Spirit of M
ekj who taft, take in, and feel the pure, the primitive Life of all Swcetnefs,
and
and Joy in the Glory, the God-Mead itfelf inhibiting every part and point;
every paflage, motion of Things in this whole Creation, as in a Temple. Mow
would our Perfbns, and lives (bine with a fpiritual Luftre; how (weet would
the Mulick of our Spirits, and Conversation* be, if we did thus cake up, and
bear this Natural Image, as the Tabernacle, and the Star of our God, our Be-
loved Jefus? Figures made by the Eternal Spirit, toworfhip, and enjoy him,
as St. Stephen fpeaketh, Acls 7. 4.3.
Ecclef. 3- We read, that there is to every thing a Seafen, and a time to every
pirpofe under Heaven, v. 1. To be born, and to die $ to plant, and to pull up, v.
a. To kill, and to heal. v. 3. To weep, and to laugh, v. 4. To love, and to
hate' fcr ivar, and fur peace, v. 8. Tie hath made every tl/wg beautiful in his
Tune, or in its Time. v. 11. And whatfoever God doth 3 it pall be for ever. v. 14.
In the Tabernacle,£nd Temple every parr,every pin anfwered to the Pat-
tern on the Mount, which were the Heavenly Things thernleives in the Spirit,
in Eternity. All objects, all actions in the Temple, the Beaits, the cutting
their throats, the taking of: their skins, the taking out their Entrails, thecut-
tino- them in pieces, the boyling, the burning them were facred Figures of
Divine and Immortal Giories,ro which trie Mufick of theLevites round about
upon the wails with their Inibuments, and voices kept time.
Thou O Man, art fet in this world, as a Pried in this Temple. Behold !
I
I
L.
belonging to them j all thefe Heavenly, and Divine Myfteries. Every onean-
fwerethtoa purpole in the Heart of God, to a Pattern in the Eternal, and
EflentialForm of God. Every one anfwereth to the Mufick of the Holy An-
gels, which (land in Quires .nthe upper mod parts of this Creation, as the Le-
vites upon the wails of the Temple. The bafelt, the bloodiell Perfbns* and
Offices j thofe that kill,and thofe that are kilied,bear the Figure of Jefits Chnft,
like the Beads for Sacrifice, or the Sacrificing Prlefts in their linneri Garments
flamed with Blood.
"Every thingis beautiful in his Time. The Time of every thing is Divine!
fet ; by a Divine Pattern, in a Divine Proportion ; by a Divine Power. Thu.
each thing is cloathed with a double Beauty. 1 . The Divine Harmony of the
Univerfal Image in Nature, refulting from, and retting upon each particular
fitty fet with a (acred proportion, and contrivance in its own Time, and in
his Time, that is, by a Divine Hand in a Divine Time. t. An exadt, and ra-
viihingHirmony with the Eternal Image of thefupream Glories in God. As
line for line, feature for feature, colour for colour, motion for motion from a
Face in a Gkfr anfwer to the Beautiful Face, which beholdeth itfelf in the
7
.13
Giafs • fois God, and this world ; the Face in the water, and the living Face 5
Beauty itfelf, by ^looking upon the water,at once Figuring itfelf upon it, and
3
nd
be-
beholding itfclf in it ; all being reflections of its own Glories-
Obj. Bat you will fay, we fee not now thisrefemblance of the Divine Glory
in the face of the Creature.
Anf* What God do h, he doth for ever, v* 14. As Jefus (aid to Teter of the
wafhing his Feet : What I do, then knoweftnot now : but thou (halt kntw here-
after ; that may be applied here. The work of God in this World,and Time,
is for Heaven, and Eternity, to be understood, and enjoyed there. When we
frail come into the prefenceof the Life, and the Original, then (hall we look
again with another manner of Eye upon the Picture, and have an unexprem*-
ble pleafiire to behold one in the other. As the Tabernacle, when its feafbn
was pad, was taken into the Temple. So when Time, and this world are pad
away, Time, and this world rrom the Beginning to the End {hall be taken up
into their firft Patterns, into Eternity. God (hall call every thing to the leatl
duft, or moment by its name, and no one (hall be wanting. There (halt thou
fee the Beauty of the whole, and of every part in the light, and life of its
Glorious Original. Then (halt thou know, what God hath done from the Be-
ginn'ng of the world to the End. Thou (halt now pollers, and enjoy all with
unexpreilible plcafures, when thou (halt thus meet them again in a new Light,
to be for ever with thee.
In the mean time, as Chrifi (aid to Alartha : Believe, and thou foalt fee the
Glory of God. Thy Jefus is the Reiurre£tion, and the Life ; and that now, and
that within thee, in thy Spirit. John 1. 14. The Word was made Flejli, and
dwell ( tabtrnacled ) among us ; ( and we beheld his Glory, the Glory, as of the
only b< gotten of the Father, ) full of Grace, and Truth. O Man, O Chriflian,
open the Eye of thy underftanding, open the Eye of thy Faith ; fee this world
the Tabernacle, the Temple of the Eternal Word ; behold all things full of
the Grace, and Glory of his Perfbn in Shadows, and Images formed by him-
(elf j behold himfelf in the truth of all this Grace, and Glory ; in that height
of Glory, which is proper to his own Perfbn, as he is the only begotten, of the
Father, dwelling with thee in this Temple, behind the Vail of every Shadow
and Image. Behave thy felf, as in the Houfe of God. Walk in the mid ft of
all Creatures, and Occurrences, as in the midft of fo many Divine Myfteries ,
as a Prieft in the Temple. In purity, in peace, in wifdom, in love, bear in eve-
ry ftate the Figure of thy Jefus, and his Glories ; converfe with it in every
thing j walk in it at all times. See thy Glorified Jefus himfelf together with
his fhadow ; make him the mark of thine Eye, and thine Heart ; terminate all
the workings of thy Spirit upon him, as the Truth, and Subftance. So wait
continually for the breakings forth of the glory, as a Heavenly Flame thorow
the Shadow upon thee, to take thee up into itfelf. And thou, as thou afcendeft,
carry up the Shadow with thee.
4. Ltjfon. Live abftradfed from this world in the world. Diftinguiih, and
(eparate thy felf from the Natural Perfbn, Life, and Image, which are all the
Shadow
[2871 '.
Shadow, and no more, that thou mayfl: ftandin an Immortal Perfon, a Life
ofGlory, the Eflential Image, which is the Truth. The Lord Jefus iaith : I tell
you the truth ; it is expedient for you, that I go away. For if I go not away, the
Comforter will not come unto you : hut, if I depart, I will fend Him to you, Job.
1 6. j. fefus Chrifi in the Shadow, in the Fleih is the Crucifier, and the crucifi-
ed. Jefus Chrift in the Subf lance, in the Spirit, is the Comforter, and the Com-
forted. How expedient is it for us in the midft of thefe Shadows to withdraw
our felves into the Life, and Truth ', that when all things there are dying
upon the Crofs, all things here may be Comforters, and Comforts, which con-
tinue for ever?
The Lord Jefus faith to the F-AthcrSacrifice,znd Burnt-offering thou would -
eft not have ; but a Body haft thou prepared me • that is, to be offered up in
the place of all Sacrifices, Heb. to. i . We read v. i . that the Law hath a
Shadow only of good things to come. Jefus, and allHisMembers have theShadowy
Body o* this Natural Man, and the Fii ft Creation fitted for them only, to fa-
crifice themfelves in thefe to the Eternal Truth, that thus they may return on
high into That.
All Shadows are under the Law. The Law hath Shadows only of Good
things to come. All Sacrifices are under the Law. The Gofpel is a Feaft, Spirit,,
and Life.
How wife, how blefied is he, who gathereth himfelf up entirely out of Na-
ture, and Fleih into the Invifible Glory of the Spirit ?In which, while Flefh
is differing, as a Sacrifice by Fire, he feeth all Fleih, Suffering, and Sacrifices
to be Shadows only, Shadows of Immortal Joys, and Himfelf already in thofe
Joys, triumphing over, and comprehending thofe Shadows in the Beautiful,
and Bleffed Truth, Thefe are the LeJJons. from the Firft Principle ; which was,
that this World in its pure Naturals falleth as a Shadow from the Glorified
Perfbn of our Saviour.
a. Principle. The Prefence, and Appearance of the Perfon of our Lord Jefus,
and His Glory,is withdrawn from the fain, and corrupt World. The Devil is
called in the Scriptures, The Prince ofDarknefs ; and The Prince of this World.
This World, the World in this fain ftate is Darknefs. Darknefs is the Privation,
of Light. Theabfence of the Sun from the Earth is the Caufe ofDarknefs. Our
Saviour in Glory is the Light, the Sun of the whole Creation. While He goeth
away with His Beams into a farcountrey, to fhine in the Invifible World,
He leaveth all behind Him in the Dark. Three LeJJ'cns naturally flow from this
fecondVrinciple.
i.LeJfon. Believe not any Appearances of things in this World. Darknefs
in the language of the Holy Ghofi fignifieth Deceit. The Lord Refits faith of
Himfelf ; I am the Truth, Truth hath left the World together with Jefus Chrifi.
Blefled is he, who having the Pofleffions* or Powers of this World in his Hand ;
the Smile, or Frowns of it before his Eyes j the Griefs, or Joys of it in his
Heart y.
[ b& J
Heart -, can with a good afTurance fay : Have I not a Lye in my Hand, and in
my Heart ? Are not .the Apparitions or the Devil the Father or Lyes before
ne ?
.1. Ltjjon. Dove not the things of this World, "James. 4.4 Ye adulterers
and Adidtenfcs, know y: not, that the Friendship of this World, is enmity with
God. It is not now the Seed of the Woman, which is a Divine Lovelinels, and
Love in the Pcifon or our Heavenly Bridegroom, which fpringethup in all
the Forms, and Fruits of this World. Yet a little vjhile ,faith He to the World,
andyefjalljee me nomore.So ! It is the Seed of the Serpent in Deformity, and
Enmity ; in a Contrariety to all Spiritual Beauty ,Goodnefs,and Truth, which
grovveth up every where. Your Love to any part of this World is Unclean,
and Adulterous: By it you leave the pure, and Tweet embraces of your own
Glorious Husband toly down infolded in the treacherous Tv/inings of the old
Serpent, the Dragon.
3. Lofton. Walk not after the Fafhion of this World, Rom. 1 2. 2.. Be not
conformed to this World. While the Lord J e fits was with this World, it was,
His Shadow. He figured His Beauties upon it ; He acfed it with His Spirit ;
His Name was as an Ointment poured out upon it -, He (pake to us and con-
vened with us there: But now, whenHeisabient, the beautiful Figure is gone,
the Darknefs with all its confufions, and curled Fruits remain :The Spirit ot
Darknefs arifeth in it with all his, Hellifh Forms of Deceit, Defilement, and
Wrath ; If thou cloath thy Spirit with any Worldly Image, thou putted on a
filthy Garment, which will pollute thee ; thou putteft on a fiery garment,
which hath, the burning poyfbns of Hell hidden in it, which will cleave
infeparably. to thee, torturing, and confuming thee with a hidden, inward,and
unquenchable flame,This is the Second Principle.
3. J rinciple. J ejus Chrift hath reconciled all thing?, hath gathered up all
things into One, hath made all things New with the Spiritual, and Eternal
Glory of the Father; as the World ftandeth in the Refurreclion of Chrift
from the Dead, and in His Glorified Perion,as a New Head to itwith a New
Name.
Lejjin.You then, that are Chriflrs live vlclorioufly, and triumphantly in this
World. Abide in your Head. There you fee all this World lying conquered,
captivated, comprehended in a new, and end-els World of Lite, Love , and
Glory, Rom. 5*. We rekyce^faith St. Paul, i\ 1. And not onely fo, but we glory
%n tribulation^ <v. ^.Becaufe the Lo-ve cf God is fled abroad ;n cur Hearts by tie
Holy Ghofl given unto us j <v. <. O Chriftians ! live in Joy ; Live in G.ory 5
live in a perpetual Triumph. For by theRefurrect:on,and Afcenfion of your Je-
fus, the bittereft Enmities the blacked Extremities are Forms, Floods or Lght,
and Love in that Sea of Light,and Love, the Holy Gkoft breaking forth from
thefweer, and glorious DeepoftheGod-Head in the Heart of the Father. Rom.
8, v1. 57. In all theft things^ {famine, nakedntfs [word mentioned before ) we
are
C-.tS?l
are more than comt^roun through Him, that loved us v. 58, jy.Fcr nothing,
lfe,nor death, nor /ingels, things prejent ,nor things to comc{4cr height, nor depth Jliall
be able to [far ale us from the love of god,wli h is inChrtfi fefusDczx Soul .' dwell
for ever in-thisgoodLandof Life,andLove,thySaviour in tbeSpirlr.Nothing here
cm feparate thee from theDivineLove. Every thing then,that comethto thee in
life, or in death, mud come in that Element of Love; it muft come in a Love-
drefs; it muftbe Love itfelf in a Lovely Form. Every thing, that toucheth
thee here, mud touch thee with the Heavenly kiifes, and Embraces of Divine
Love. Otherwi(e there would be a Separation between Love, and thee.
In thy glorified J ejus is the Love of God, that Love, which is God, the God-
Head of Love. O bleffed Habitation I O Happy, and Heavenly Countrey !
thine own Countrey indeed.' What (6 much our own, whit fo near us, fb
much One with us.as Love ? Here Love in its God-Head filleth all, in Spiritual
Forms, in Forms of Glory, and of God. O glorious Vidtory ! O Saints more,
thanConqyerours in the Refurre&ion of your Saviour ! The World is fain be-
fore you ; it is no more. The old things, of Vanity, Darknels, Sin, Sorrow
Death are parTed away in His Death. Thus you are conquerours. But in His
RefurrecTion the World is railed again in a Form of Eternal Love, and Glory
for you. All things are come again, and are made New, All things appear
again the fecond time Immortal Spirits ihining in the Lovelinefs, burning in
the Love of the God-Head for you ; opening all things pad, prefent, and to
come in themfelves, as Beautiful, and Sacred Myfterles of Divine Love to
you; which ever isDelighting it felf inYou,fporting with yor,prcparingJoys &
Glories for you.Thus you are more than Conquerous through Him,who hath
lovedYou.Live then inHimJoyfully,glorioufiy,Triumphantly.I have done with
thefirft Van ofmy laft Ufothe Sweetning, and Sanctifying Life in this World.
i. Part. To fweeten, and fan£Hfie Death by the Knowledge of Chrifi in
Glory, I fhall lay down three Principles to this End.
1 . Principle. Every Saint ftandeth xompleat in Glory in the Glorified Per-
{bn of Chrifi above, even while he is living, or dying here below, Ye are com-
pleat in Him, who is the Head of all Principality, and Power, Col. x. 1 o. In
the verfe before the Lord J ejus was delcribed, as in Him dwelleth all the Fid-
nefs, (crCompleatnefs)ofthe God-Head bodily.v. 9. Then this is added ',And in
Him ye are compleat, (or full \) who is the Head of all Principality and Power.
A Believer is compleat in his Saviour, as He hath the Compleatnefs of the
God-Head in him, and the Compleatnefs of all the Angels beneath him. His
Life then, and His Death, as they (land in Jefus Chrifi, are more than Angeli-
cal. They are Divine.
I (hall endeavour to fet in lively Figures before your Eyes the Beauty, and
Sweetnefs in the Death of a Saint by four Scriptures.
1 . Script. And hath raifed us up together, andmade us, ft together in Hea-
venly places in Chrifi Jefus, Eph. z.v. 6, What is to be underftood by [ toge-
P p therj
[ 290 ]
'her J is plain in the verfe before, WZ> qmchned us together ivuhChr'ift^t isGouY
who doth all this, as is feen, v. 4- God who is rich in mercy for his great love,'
wherewith he hath loved us. Four Vofitions lye clear in this Scripture.
i . Pof. A Believer is rifen from the Dead. He dieth no more. He is palled
from Death to Life. As Abraham is fatd to have received Ifaac from the Dead*
,/.- .-; Fig re ; So the Beloved or the Lord dieih cnely in a Figure. Death is to
him a Divine Figure (landing in the Rcfurrcciion from the Dead. His
Death -is a Rower of Life, and Immortality growing up in the Paracile of
God, which is the Glorified Perfcn ofjefus&i beareth indeed the -Figure
Death,, but is lull or a Sweetneis, and Beauty,whleh can never fade, or dye.
Let us all labour for our part in the New Birth. This is a Refurrection from
the Dead. All things after it are Lire ; Pure Life without any-mixture of
Death; PerpetualLife,En<ile(sLife without any Sting- of Death in the tail of it.
z. P(J. A Believer isa-ready ft down in Heavenly places; nay more than
Heavenly. The Word Heavenly is by fbme trar.ilatcd, and (b it properly hg-
niheth Supercoelefiial, more than Heavenly places, above the Heavens. Here
a Saint is made/a fit doivn.Wz is fixed, and eftublifhed ;He is at reft, at home,
at the end of all-h-i journeyings,and changes.He is let as a Bride, at the Mar-
riage-feat!. He is let, as a Prince upon the Throne of his Kingdom. Thus*
God giveth His Beloved Sleep Reft, a Feaft,a Throne in Death, 'J e fits Chrijl
in Glory is this Sleep, this Reft, this Feaft, this Throne, which endureth for
ever, and ever. O Chriftian ! rejoyce, and glory in Death for the Hope of
the joy, and Glory of thy Bridegroom there. Thy Death hath nothing of
Duft, or Darknefs in it. It is a Heavenly Thing, nay more than Heavenly, fit
is fbmething Supercceleftial. It is a fbft Strain, and raviihing Touch in the
Mufiek of the Divine, and Eternal Reft. It is a favoury Difh, fuch, as thy*
foul loveth, at the Feaft in the Kingdom of God. Solomon had a throne of
Gold. On the Steps, which were the Accents to the Throne, on each fide were*
Lyons of pure Gold. Thy Death, O Saint, is now no more a fierce, and de-
vouring Lyon to affright thee. It is the figure of a Lyon in Gold,in one Glory.
It is not onely an A (cent to thy Throne, O Jedidtah ! Beloved of the Lord !
[t is One Piece of Eternal Glory with thy Throne. It is an Ornament, an Em-
b Himnient of Glory to thy Throne.
How good is it for thole, who are born of God to keep themselves pure, that*
they may alwaies iee God,ihat they may iee-all things to them Divine Objects
in a Divine Light, fparkling jewels of Divine Love, We are ever in the*
rmdftof tbele things, which are more than Heavenly, in the niidft of theic.
Supercceleftials -even in the arms of Death. While we keep our (elves un~<
; potted from this world. we ft e thefe Supercoeleftials/andDeaih itlelr in the num-
ber oc them. Bjt every fia cafteth a mi ft upon them, and coven th us with x
oud, that we fee them no more. New the Vifions of our Joy, and Glory :ot
:ght, and Truth are hid from our Eyes. Now fear, and tremble; are upon-
Life is full of Trouble., and Deathifull of Tsrrour. J. P<
3. Pcf A Saint is let clown in Heavenly places together With. Jefus Chrijl.
The iweetning, and the heightning of all the Joys, and Glories of theGofpei
is the Union with thy Beloved Bridegroom. The work of Grace is a Birth,
a Refurre£tion, a Marriage, all in one. The Death of a Saint is an Ace of
Spiritual Communion between Chrifl, and the Soul ; a Marriage- Joy, The
Lord Jefus prefenteth himfelf to the Believer in the Form of Death, as in a
Heavenly,a Supercccleflial Beauty. At this fight the Saint is immediately trail -
formed into the lame Image, f ejus Chrifl fpringeth up into the Believer, a Be-
liever fpringeth up into his Beloved in this Heavenly Form.'So both are made-
one in it. Thus Death becomech a Love-play between ChriiT, and his Spoiae.
He by a Spiritual Kifs breatheth forth his Spirit or Divine Loves, Immortali-
ty, and Invlfible Glories into the Spoufe. The Spoufe ravifhed forth from her
felf again in the fame moment breatheth forth her Spirit into the Boiom of
her Lord. Thus they die together, they die one in another, they die one into
another.
•In the firfloE the Canticles there is a Prophetical Song, which beginneth
at the Refurrech'on of our Saviour, and the Effufion of the Sprit, together
with the Spiritual Union between Chrifl, and his Church, which was, a>
their Heavenly Efpoufals fblemnized,and fealed with a Kils,with the reiterated
Kiffes of his Mouth. Then followeth in the^procefs of the firft Chapter, and
beginning of the Second, the Lovelinefs of the Spoufe, and the Love between
her, and the Heavenly Bridegroom in her Sufferings, and Death,as they are
acted upon the Stage, in the glorious Scene of the Refurredtion, and Afcen-
fion of Chrifl, in the State of Efpoufals, and in their Union in one Spirit.
The dying Spoufe there fingeth to her Lord ; Behold! then art fair, my Lc-ve;
yea then art pleafant , alfocur Bed isgreen,v. 16. Jefus Chr/fl is fair to a Saints
Eye in his Divine- Lovelinefs being rifen up into the Glory of the Father. He
is pleafant to her in his Loves, which are his Lovelinefs in Motion, actinc
beautiful parts ; transforming itfelf into delightful Shapes with endleis variety *
in all pouring forth itfelf into her Bofbm, taking her up into itfelf with Bief-
ied Changes of one into another. The Unity of the Spirit is the Bed of Di-
vine Loves, which is ever green, that is, as the word imporfeth, ever encom-
palled with a Heavenly Calm, and Serenity, ever flourifhing, ever fruitful,
Death itfelf is the mutual embracing of thefe two Heavenly Lovers in this
Bed of Spiritual Loves in the miditof a Divine calm, and clearnefs, while out
of thefe embraces they fpr'ng up into innumerable Forms of Eternal Beauties,
and Joy.', which are the flourifhing Fruits, and Blefled Children of this Mar-
riage-Union.
It is laid, that nothing iv as made withcut drift, (apart from Chrifl ) that
was made in the Creation, John 1. z. Remember, O Chriflian,that in the new
Creature thou art, thou fufferefl:, thoudoefr. nothing, in life, or in death, with-
out thy Jefus in Glory, apart from thy pftts in the Unity of his Spirit, which
P p z is
is the Center, and Circle of all Blefled Spirits, with all the Train, and Trea-
sures of the Divine Nature. While thou lived, all the Body of Gbrifo Hea-
venly Spirits, Innumerable Angels live with thee thy lite. All theie, all the
Lights, and Loves of the Superccelcftial State die with thee thy Death.
4. Pof. All thisRefurrection, Afceniion into the Heavenly places, Fellow-
(hip of a Believer with Chrifi is in Chrifi. He hath raijed its together, and
hath made us fit together m Heavenly I' laces in Chrifi Jefits. See now thole pla-
ces above the HeavenSjth )fe more than Heavenly Things in the midft of which
a Saint is (et.They are all in the glorified Perfon oiChrifi^ who is made higher
than the Heavens.
The Learned tell us, that there are three Worlds. 1 . This, which is vlfiblc.
a. The Angelical World. 3. The Divine World. All things of the upper,
and gi eater Worlds are in the lower, as in the Seed. Ail Things of the lower
are in the Supcriour, as ripe Fruit. Everything is in each according to the
nature of that place. Behold ! This is the Divine World the Perfon of our
Lord, and Love aieended up on high above all Heavens of Angels. Here
in him theFulnefsof the God-Head dwelleth Bodily • that is, not lhadowilv,
or (eminally ; in its Shadow, or Seed , but in its Subftance, and Perfection.
While here thou ftandeft fail in this thy Refits, thine own proper habitation,
Death itfelf is an Angel ; nay more,it appeareth in a Divine Form, is become
a Divine Glory, a rich and ravifhing piece of variety in the Unity of the Di-
vine Nature. In the World of Angels every thing is a diftinct. Angel. In the
Divine World all things are cloathed with the form of God.
As a Child lying in its Mothers lap, a branch from the Mother bearing her
Image, with its mouth at the Bread, looking upon her Face_, falling afleep in
her Bolbm ; yet not Co fleeping, but that ftill it fucketh as it fleepeth : fuch is
a Saint dying in Jcjvs Chrifi. He lieth in the lap of the Supream Glory en-
compafling him on every fide, and bearing him, as its own Birth, and Image.
His mouth is at thebreaftof this Glory. His Eye is upon the Face of this
Glory. He fleepeth in its Bofbm. But it is a Divine deep. While he fleepeth,
he is awake, and keepeth his Eye ftill upon the Glory, and fucketh in the
Glory ftill in Death. We have this excellently reprefented in one place by the
Prophet Efay, where the Heavenly Hierufalem, ( which is our Jcfi/s in the
Spirit, ) is (aid to bear her Children on her fides , and to dandle them on her Knee,
in another place they are (aid, to walk in the Light of the new Hierufalem
Thefe Dandlings, and Dancings in the Arms of that Glory, which is our Mo-,
ther, our Father, and our Husband, our Heavenly ]efe/s ; fuch walks in its
flvcer, and living L;ght are all the Motions, and Changes of Lire^ and Death
to thofe, that are in Chrifi jefus.
I (hail conclude my Obfcrvations from this Scripture with the difterence
between the Death of a Man Handing In .the Root of the Firft Adam} and a
Chriftian in Chrifi, Death to one is a Poyfbn. In eating of the Forbidden
Fruit
Fruit he dieth out of the Earthly Paradife yet remaining in its mines in this
World into a Land of Briars,and Thorns,intoa vafr,and howling Wilderness
where the Light isDarknefs, and where there is no Order. The Death of the
other is a Cordial or difiolved Pearl. In eating of the Tree of Life he dieth
out of a Land of Briars, and Thorns into a Heavenly Paradife, the Paradife
of God. I have done now with the firft Scripture.
2. Script. Verily^verilyljay unto you, except a Corn of IVhe at fall into the
around^ and die, it abtdeth alone : but if it die, it bringeth forth much Fruit
"John ix. 2.4. Thefeare the v/ords of our Saviour concerning himfelf upon
a report made to him hy Yhilip^ that fbme Creeks dt fired to fee him. The c!e-
fign of Jeftts is partly to raife them from a Carnal view or him on Eanh to u
Spiritual light oi: him in a Heavenly Glory after Death, .partly tu iignify the
difference between his State of humiliation in this Life, where he ishng'e and
Barren in the Fltfh ; and his State of exaltaticn after Death, where he rifetli
v.p an Univertal Perfon reconciling, comprehending All in the Unity of the
Spirit ; a Fruitful Perfbn being a new head, and root in the Love, Life, and
Glory of the Father to all Mankind, Jews, and Gentiles ; to all Creature?.
Our Saviour, while he lived, was, as a (ingle, naked grain of whea*. Eut
when he fprung up out of the Grave, he became a plcaiant, and flourifhing
Plant bearing mueh Fruit, many grains of Wheat in one Far • irany, all Per-
fons, all Angels, and Spirits in Glory, in that cne, his own Perfon, and Spirit.
He was in the Flefh, as one Role, one Apple pull'd eff the Tree. Fie is in the.
Spirit, as the Rofe-Tree,the Apple-Tree. All Angels and Saints, all Forms or
Things are glorified in his Glory , all in Heavenly, and Immortal Perfbns arc
in his Heavenly Perfon, as full-blown Rofes growing upon the Role- Tree, as
full-ripe Apples upon the Apple-Tree.
The Death of a Saint is upon this ground made mod beautiful, and plea-
fant j Can. 2. 3. As the Apple-Tree among the Trees of the Wood\ fo is my Be-
loved among the Sons. I fat down under his Shadow with great delight ^ and his
Fruit was Jweet to my tafie. There are three diftincl: parts In the Hebrew : 1 .
/ defire d9 and fweetly delighted in his Shadow. 1. Then I fate down. 3. And his .
Fruit wasfweetto my tafie. The Apple in Holy Scriptures and in the wri-
tings of Learned Authors is famous for a pleafant Cordial nounfliment of
Life ; and for an Emblem of Love. You may fee this in this Chapter, v. 5-.
Stay me with Flagons} comfort me with Apples \ftr I am fick of Love. Apples
are Emblems of Love for their pleafant looks to the Eye, their fragrant fmell,
their delightful taft, their cordial vertue, their round form, which is a Figure
of Unity, the Root and Sap, and Fruit of all Love.
In the midft of the Wood of tVisLife, where all Forms of things are like
Mailed, and barren Trees, good neither for Shade, nof Fruit, Jefus Chr'ift.
ftandeth, as an Apple-Tree, a Tree of Life, and a Tree of Love, Fair, Flou-
rifhing and Fruitful.
When
!>94l
When the poor Spoufe otCbrift thorow all this Life aried with (cor-
ching Hear -. founding Tempers, raging Srorms, then her Beloved, when He
keth Hii Fit Time, fpringeth up, as a Paradidcal, and Heavenly Tree. As
He fpringeth up, He overfhadoweth His Spoufe ; not, as a cloud overfha-
doweth the Sun, or as Darknefs in the abfencc of the Sun overfhadoweth
the earth jbut as the approaching, and riling Sun oveifhadoweth the Stars.
So the Lord, as a Trte o» G'ory fpreadeth His Shadow over all thole Lights
or the Night, the Principles, Powers, Activities; Appearances ct the Natural
Mm; drinking them up into One Light of Glory, and Immortality with
Himfelf, while He drowneth them, with a Sea or Love breaking in upon
then":, and overflowing them. How lweet is this Approaching Shadow of her
Lord's B'efiedPerlon to the Love-fick Soul ? aShadow perfumed with the Oint-
ment? ot Hi? Love ; mining with the purple Luftre of His Beauties ; quickened
with the Life of His Glories; a Divine Shadow ? With what Deiire, with
\\ hat De ight doth the Holy Soul go under this Shadow ? How precious in the
Eye of God, of all the Angels, of a Saint Himfelf, is This Death? This Death
is no Evening to a pleafant Day ; but a Lovely Morning,and glorious Sun put-
ting out the Lights of the Moon, with all the Sars, becauie the Time or the
Night is pad, and the Day is come. Never did the fofteft, and fweetefl Sleep
flea! with more pleafure upon the Senfes of-any Perfon ; than this Shadow or
Death cometh upon the Heavenly Bride.
Here a S.un: J::tcth down. As Hee entreth into this Shadow, he entreth into
Red, into the Unity of God, where He refteth for ever from his own Work)
and Spirit,to lye down in the Eternal Spirit.
Now he eateth of his own Apple upon this Apple-Tree. He meeteth with
Himfelf in Glory in the Glorified Perfon of his Beloved, as the ripe Fruit or
Life and Love hanging ready upon its own Tree in Eternity. In the fame mo-
ment he (eeth it, he takethitin, he reliifheth it with unexpreiilble fweetnefs,
and delight, as being Great, Glorious, His own by the neareir, deareft Suit-
ablcnefs, and propriety ; Himfelf in the Entireft Unity ; in the fame Mome
he feedeth upon it, is TranfubflanSated irvto it and becorheth that Lovely Ap-
ple that full-ripe Fruit of Love upon the Tree. Ashe thus feedeth upon .
e, and is changed into it, at once he feedeth upon, is change /.to
all the App'es of the Tree, and the whole Tree itfelf. For this is the Divine
Myllery of Spiritual Pjant5 in tbeHeavealy Paradife; eachFruit,each part oE the
Plant <.o nprehendeth the wholePianteall thePknts {land,livc,..nd grow together
in each Plant. EveryPevfoh a dSpirit inGlory hath its own Name,&all Names
written upon it. It is itfelf an Entire Heaven, in which all the He nly Inha-
bitants fhine^-and ling, and dance together with their various Beau: \ . Mljic.
and Motions call into the rnofl: Divine Harmony by a moi: perfect Unity.
3. Script. y<)bn T4- -v.i. %.'Inmj Fathtr's hcuje are man) Ma tens. I h
;.'•; .- net fa) Iwoul ' bavctcld )cu, I go* tofrevart 1 -• Ana tflgee
r. .
lz95 1
and prepare a place fcr you ; I will come again, nnd receive you unto my felfc that
where I am, there ye may be aifo.
Three Myfteries are opened to us in thefe words • I. The Place of Blefled
Perfons after this Life.
%. The Preparation of this Place.
d. Their P^age into this Place. All
ge . n:u niicj. juu. an are full of a Joy glorious, and unfpeak-
i . T he Place of Buffed Spirits after this Life. It is,faith Chrifi^my Fat he? %
Hcufe. The Houfe of the Father is the Glorified Perfon of His Son. This is the
Temoleof God in Heaven, the Palace of the great King, In Him thefulnefsof
the God-Head dwelkth bodily. All glorious Pcr(6ns,Angels,Saints,and Spirits;as
they are comprehended in the Pcrlon oiChrifc and make up His Body, the
Divine Body, the Body of Glories, and Eternity in Him, as they are Beautiful
Mcrrb^rsin that Body, (o are they Manfions in that Temple, Apartments in
that Palace: Every Aparterrent in this Divine Palace hath the- whole Palace,
with all the Perfons, Profpe-Sls, Furniture, Entertainments of the whole with-*
in itfelF. This is the Place*
^. The Preparation of this- Place.- I go to prepare a place for yon. While this
Palace of Eternity with all its Apartments, which are alfb its Inhabitants the
Glorified, and Immortal Perfons of all Saints, flood in the Father,in the Divine
Nature alone ; it was hid from the Eye of every Creature, it was (hut up, that
none could enter into it, it was remote from every Creature at a very great
diftance. The Lord Jefus by His Death, and RefurrecTion entring with theHu*
mane Nature into this Eternal Habitation, hath fet it up in the Nature of
Man hath brought irnear to us,hath fet it -in our view, hath let it open for us*
The Gates of this Temple,of this Heavenly Htemfalemftznd open day, and
nieht to all quarters of the Heaven, and the Earth. All the Apartements of it
with our feveral Names written upon them, our feveral Perfons in Glory ap-
pearing in them, ftard ready. The Lord J^ Himfclf is the Beautiful Gate,
the Living Way, the Afcent, the rich Stair-cafe to this Temple. The Angels
are continually defcending in Him as Chariots, to bringdown riding upon
them our glorious Saviour, and our glorious Selves into the Bofom of our
Spirits here below.The Briiegroom,and the Bride ready trimm'd, and already
ioyned in One, come thus down out of Heaven, come thus forth from theTcn>
pie. The Angels are continually afcending by this Stair-cafe carrying up our
Spirits beforehand on vifits into this Palace, into our own Apartments, into
the Bofbm of our own Glorified, and Immortal Subftances there. Every Grace*
every Providence, every Maticn of things, to him whole Eyes are opened, is
fuch an Angel fuch a chariot of Angels wuh thele Perfons riding in it. ■
7 . The PaJJave into this Place, I will come, unto you, and take you unto my
fi-lf^that where lam, there ye may be alfo. There are three Steps of ChriiVs Coirn -
ab'a to- us in Glory j x. Into our whole Spirits, by Regeneration^ a. Into our
whole . .
d96]
whole Souls at death. 3. Into our whole Perfons, Spirit, Soul and Body at the
Refurre&ion. By every ftep he maketh a mutual Union, fo far as he goeth
He comerh to us; He taketh us to himfclf, that we may be both together in
one place, in one Spirit. He letteth himfclf down in his Heavenly
Palace into us 5 he takethusup into the Heavenly Palace in himfelf; he ma-
keth our Perfons a Heavenly Palace like his glorified Perfon, and one with it.
This is our paflagc inDeath intoGlory.Of oldGod defcended upon theTaber-
natle in a Cioud,& the Glory was in the Cloud.Then Mofes was fummoncd to
enter into theCloud,and fo into theGlory^whercGod talked w.'thhim.ln latter
times the moft excellent Majeftj in a wh ttCloud overfhadowed theLord Jefus
and in overfhadowing him transfigured hirryhen in the transfiguration talked
to him of hisSonfliip to the Father, and of Love.In like manner at thefet time
the Lord fefas, as a living Temple of Heavenly Glory, cometh down upon
thee in a white Cloud of fbme Love-ftorm, or Love-ficknefs. I call it a Love-
ficknefsi becaufeic arifeth at once from the Love of the Spirit of the Bride in
thee, and from the Love of thy Bridegroom to thee , from the longings, and
burning deiires of both after the immediate, perpetual, and full enjoyments
of each other: As thou cntreft into this Cloud, and art overfhadowed by it,
rliou art in a moment, at the fame time taken in to that Palace of Glory, and
transfigured into the Glory of that Pallace. There thou appeared to be the
Son of God, the Spoufe of the Immortal King. God fpeaketh to thee, con-
verfeth with thee,as a Son, and Spoufe in one. He teeth the Figure of his own
Beauties in thy Face ; and his Heart refteth in thy Bofom. He feeth, and en-
joyeth thy Perfon, as fpringing up eternally with incomprehenfible Pleafures
out of the Root of his own Divine Lovelinefs; he feeleth, and rellifheth
thy Spirit, as the flowing of his ov/n fweetnefles from their own Foun-
tain in himfelf; he poureth forth himfelf in a flood of Beauties, and Sweet-
neiTes into thee, All his Loves reft in thy Love, and he in thee.
4. Script. 1 am now come to the lafl Scripture. For we know, that if oar
Earthly Houfe of this Tabernacle be diJJ'olved, we have a Building of God, an
Houfe not made with hands, Eternal in the Heavens. For in this we groan, car-
nefi!/ de firing to becloathed upon with our Hcufe, which is from Heaven. If fo
be, that being chathed, we fliall not be found naked. For we, that are in this Ta-
bernacle do ^roan, being burthened ; not that we would be uncloathed, but cleat hed
t,'p:;v,that Mortality naght be jw allowed up of Life. Now he, that hath wrought
us for this (elf fame thing is God, who hath alfo given us the Earneft of the Spirit.
This is a rich, and deep Scripture. What expreilions of Death are thofe ?
How full of Joy ? Not to be found naked ? Naked of any fupport, or com-
fort ? Of any cloathing of Being, or Beauty ; Eflence, or Subflance ; Form,
or Fulnefs, in Perfon, or Relations ? Not to be uncloathed? Of any Garment
of Light, or Life ? To becloathed upon with an Houfe from Heaven} To have
the
C*97]
the Lord Jefus>i$ a circling Glory coming down upon this Ima^ge, in which
we now dwell, neither taking away the Nature, nor Form of any thing, that
here we are, or have, but taking up all as (acred Myfteries into a Temple of
Glory, giving them a place for ever in this Temple, penetrating, filling, and
cloathing them fe Glory ? To have Mortality [wallowed up of Life? To lofe
none of the things, or entertainments, which here we enjoy in this mortal
ftate, but the mortality of them only, and that not by Death breaking them
down with violence, but by the fweet breakings in of Life, and Immortality
upon them ; not by ablacknefs of Darknefi dreadfully over-fpreading them,
but a brightnefs of Eternal Glory delightfully riling upon them, like the Sun
upon the beautiful Forms of Heaven, and Earth, after they have weakly
appeared in the melancholy Beams of the Moon mining faintly in the (hade
of the Night. And He that hath wrought us for the Self-fame Thing ,/j God,
It is a Divine Hand, and Skill, which hath framed, and fafhioned us to this
capacity. It is God, who by his own operations in us, not mediately, as in t! e
Works of Nature, but immediately, as in all works of Grace, and Glory, hath
wrought out this Spiritual, and Divine Being, this Spiritual, and Divine Nature
in us, which never dyeth, but is changed from Glory to Glory ; which in
Death putteth off nothing, but putteth on a greater, and purer Light upon its
weaker Lights,and Shades ; piercing thorow,and breaking up delufive Shapes
formed out of theDarknefs of remaining night by ftrongerBeams of Glory fal-
ling from aboveWho hath alfo given us theEarnefl of hisSpirit.knEarnefi is part
of the Sum in prefent,and an aflurance of the reft. God doth not only frame a
Spiritual work, like a new Heaven in us,but giveth us the Perfbn of his Spirit,
himfelf, in which the Perfbns of the Father, and the Son are feen together un
vailed in theirllnion,and Communion of Beauties, and Lovesjin the unity of
which all Angels andBlefledSpirits dwell together,as their properCenter,andCir-
cle.ThisSpiritGod giveth to be in theSpiritualNature framed by himfelf in us^as.
a new Sun in the new Heaven. ThisSpirit in us is theEarnefi of ourDeath ;a fore-
taftof its SweetnefSjandDelights^avifion in part beforehand of the manner of
our dying;and an aiTuranceof the compleatingof its feafbn after thefameBeau-
tiful, and pleafant Image. As at the firft Effufion of the Spirit upon us, or any-
new EfTufion ;as at any Acl: of the Spirit, when he fhineth out frefhly in us ;
this Natural Image of Things is no more ; a Light of Glory, Forms of Glory
Immortal Spirits full of a Divine Beauty, and Majefty appear every where.
They are alone, and there is nothing befides in the whole (pace of Things a-
bove, or below, paft,prefent,or to come. As they are, fb are we. All Things are
one Vifionof Divine Glory. Neither do we perceive, how one Image of
Things goeth, and another cometh. Both are done ; one is come, the other is
gone in the fame moment, in the twinkling, ot cad of an Eye. So is Death.
This is the Earnefl: of our Death. This is a flep of Death ; a foretafl of it. So
Shall Death be perfected us,
QLq I have
±£
i have three Observations to make upon this Scripture befides that, which I
have already laid in order to my prefent purpofe; to fhewhow the knowledge
of Chriir. in Glory (anctifieth, and fweetneth Death.
i. Obfer. Here are three diftincT; Frames, i. A Building, v. i. i. A
Tabernacle, v. i. v. 4. Where take notice, that in both places it is translated
is Tabernacle ', but is inGieek, the Tabernacle. 3. The Earthly Hcufe. v. 1.
This feemeth to allude to the Temple, which was a (landing, ifately Build-
ing (et up by Solomon in the Kingdom of the Jews ; to the Tabernacle in the
Wildernefs, which was lefs, and moveable but rich and fine for the \Vork-
nqanfhip, and for the Materials ; to the Tan of courfc Itufr, a covering tor I
Tabernacle. All thefe were Figures of Chnfi, and his Church, to which they,
are alio applied.
1. The Heaven1;/ Perlbn of Chift%2& itfhmVth in the high and ho]
of Eternity; as it (pringethup out of the Bolom of the Father, and abide .1
. his Bofbm , as it is one Spirit, and on.e Glory with the Father, is the Timp
c BuiJding,FoY the Building hath this Three-fold Character 5 1* Jtis of G
Greek cut cf God, as Gold is out of a Mine of Gold. 2. It h Eternal, ?,
It is in the Heavens.
The Glorified Peifon of every Saint, as it is comprehended in this Gloricus
Head of all Saints, is a Temple, a Building in Heaven, in Eternity, of the
Came manner, and fafhion.
z. TheTabernacle made of Sky-colour, cf Sea. t, of Purple, of fine Lin-
nen, with Silver, and Gold, and all manner of precious firones, wrought with
Cherubims, and all curious Workmanihip, is the Image of God mChrif, and
: 1 Saint here below in the Wildernefs of this World. John 1. 14. And. the.
TVord was ?riade Fhfi, and dwelt ( in Greek Tabernacled} tmong us, and -we
beheld his Glory, the Glory, as of the oyiely Begotten Son of God ; full of Grace
and Truth. Here you have the Temple, which is higher, greater in compafi,
and more glorious than the Heavens, contracting itfelf into a Tabernacle,
d rcfiding in that Tabernacle, filling it with its own Sweetnefies^and Glories,
which are Grace, oppofed to Wrath, Truth oppofed to Shadows. The Word
was made Flefi. The Eternal, and Subftantial Image of God, which is the
Temple, the true Heaven brought forth itfelf into a Temporary, and Shadowy
[mage, which is the Tabernacle, and the Faradife of the whole Creation. As
it is in the Lord Jcf/s, (b is it in his Spoufe, who is the Fulnefs of him that
filletp AH in All. This vile Body in which a Saint is here* this dark, and courfe
Form, with which our Souls, and Bodies are cloathed here, is the Tent, that
covereththe Tabernacle ;the E.irthly Hcufe of theTabernacle.
x. Obfer. The Effect of Death is different in thefe Three.
1. The Tent,the Earthly Ht-fe onely is dijllfeed.lt is difTolved,and nomore.lt
is taken to p:eces. The Word belongeth to the taking down of a houfe ; or
e taking ofHorlisoit of theCoach,andfetting them up ina ftahle.at an Inn,
when
[ *99 1
when the day, and the Journey are ended. The Dark, and Narrow' Form s
which made it a Vile Body, a Body of Death,h loir. The Materials are laid up
In the Tabernacle.
z. The Tabernacle is taken into the Temple. This is that, which fhail be
chat hed upon from Heaven, % z. If fo be, that being cloathed, (or, as it is in
Greek, if having been cloathed, namely with the TabernacleJ wejhall not he
found naked (of the Tabernacle in Dtatb,Jo. 3. So it is explained in the words
following 5 For we, that are in the Tabernacle do groan being bnrthened: not that
we (Iwuld be uncloathed (of the Tabernacle; ) but cloathed upon, that Mortality
might be fwallowed up of Life ; fthat the Form, of Mortality might be loir
for ever in Immortality, and the Mortal Things continue being now become
Immortal.)
When thou putted on Jefus Chrifi, thou putteft on tr. at Image of Grace*
arid Nature, in which Para :iie is revived, and heightned, in which is con-
tained all that is good, fair, and pleafant thorow the whole Creation cpickned
with a new Sun-mine from on high. This thou putteft on in thy Natural Man.
This thou (halt never put off, after that thou half once been cloathed with it. It
is dill cloaihed upon with a higher and higher Glory from Heaven ; until in
Death the Glorified Bodyef Chrifi come down entirely upon it in the fulnefs
of all its Divine Beauties.
3. The Eternal Building in Heaven, thy Glorified Per (on, which Was hi-
ther to hid in God, with,and in the Glorified Perfon of thy Saviour now Com-
eth down., cloathetruhce entirely, refteth openly upon thee, never to go off
from thy Tabernacle more.
3. Obfer-v. See the beautiful,and fweet manner of Dying.Death is exprefied
in Two Reprefentations ; 1. A DiJJolution ; z. A Deluge ;a Swallowing up.
\ Death is a DiJJolution. If our earthly houfe of this Tabernacle be difjolved ;
17. i. A Troop oi everblefled Spirits united by Eternal Love into, one Form
of Glory make the Heavenly Body of thy Beloved. In the fame Form, and
yet anoiher, they make thy Heavenly Body, and Perfon in the Bofbm of thy
Bridegroom, O Believer ! Thefe defcending are by the (acred knot of this dark,
and narrow Form in Nature tied together into One Mortal Perfon ; in which
they are the Shadow or themfelves ; and tied down to the Earth to ftand'their
Tryal in the midff. of all forts of Temptations.
Thus they continue, till they have finifhed the My fiery of God, and com-
pleated the Figure of Divine Things in their Perfons here below. Then, when
the fet Time is come according to the Laws of that Eternal Harmony in the
Nature of God, which is the Supream Love, Beauty ,and WifUom, all in One j
they dye after this manner.
That Troop of glorious Spirits, which is Thy Self above come down upon
Themfelves, Thy Self imprifoned in their Shadow below. As the Fire of God,
they touch with fume Myfterious Stroak of Providence the knot of this Earfrh-
CLq z ly
... ts00]
ly Form j Immediately it unrieth, and is diffolved. Now all thefe Spirits thus
let free retaining the Unchangeable Unity of thy Perlbn return, Each to It-
ielf in the Liberty, Beauty, Joy, and Glorious Majefty ofits proper Subftance,
and Its own, Its Firft Heavenly State. Yea, they are already there in their Build-
ing Eternal in the Heavens. This Eternal Building, thefe Heavens come down
upon them , to cloath them from above, that in no one moment they may be
found naked, At once they (pring up out of the Earth, they come down out
of Heaven, and meet, and kifseach other, and fall into One with a Wonderful
Shout,aTriumphantConcurrence of allBlefledSpirits in thePerfectFreedom of
all their Joys,andGlories.Thcy fall intoOne,becau(e they aveOne,and thisOne is
Thy (elf. In an Inftanr, the Twinkling of an Eye, the Living Word cometh
to them,the knot of Nature is diilblved, all fly, this knot, the Figure itfelf,the
Shadow, like Doves to their Windows, like a Court to their feveral Manfions
in the fame Palace; So they fly into the Bofbm of their proper Subftancesj where
Thou art the famePerfbn in Truth, at Liberty, and awake which thou wert
in Show, in Captivity, in a Dream here below. Thou art the Unity, in which
all thefe Spirits with the unfearchable Riches of their feveral Varieties ever
centred, and dwelt together, as One , once (hut up in darknefs, and in a narrow
place ; but now difplaying all their Beauties, unfolding all their Joys to the
full. O how are the Beauties, and Pleafiires of thy Death, O Saint, far beyond
all thole of Marriage, and of Children. How doeft thou in that moment meet,
and marry thy (elf in all the flourifhing Glories, with all the warm and frefh
Loves of the Divine Nature ? How doeft thou bring forth a Troop of Divine
Spirits in thine own Form, and Per(bn to be ever before thee, bred up, and
Living with thee, rejoy cing in thee, the Delight of thine Eyes, and the Jewels
of thy Bo(bm, the pleafure of thine Embraces day by day !
This is the firft Reprefentation of Death by a Difj'olution.
i. Death is a Deluge, that Mortality might be (wallowed up of Life, x. Cor
5. v. 4- fr *s *n Greek ; that the, or, this Mortal may be fw allowed up of Life.
Life in the Abftra£l:,initsPurity,and Perfection without any Mixture, or Al-
lay is Immortality, Eternity j.Qhrift, and God. As God is Light, in which there
is no Darknefs : 16 God is LigtefJ in which there is nothing of its contrary, nei-
rher in a6t, nor in poflibility ; no Death, nor Shadow of Death. The Mor;
is that, which is capable of Dying in a Saint with the Principles cf Corruption,
and Power of Death adhering to it.
See the Glory, the Might of this Glory ^ the Extent of it in theDeath of a
Saint. Ltfe Itlelf in its own Divine Eilence, as a Divine Subftance, no more
an Accident, in the Purity of all Its Sweetnefles, in the Perfection of all Its
Powers, as it reigneth upon the Throne of Eternity,breaketh forth upon the
Pcribn of a Siint, upon all His Powers, and Parts, the lowed, the darkeft, the
mod Mortal. Asltbreaketh forth, It drinkcth up all together with the Sha-
dow of Death Itlelf cncompailing them into itfelh
Mortal
Hoi]
Mortal Things are Shadows of Immortal -y that is,Figr«res in the Dark. But
the Darknefs alio is Part of the Figure, The Lite of pure Nature is an Image-
Life a Shadowy Life. The Darknefs fwaHowing up the Figure, and defacing
the Shadow is a Natural Death. The Devil lurking in the Dark Part, as in His
Den > from thence ccming forth into the Figure is the Life of Sin. When a
S:nner dieth, the Devil in the Darknefs of the Shadow, Divine Wrath thorow
the Devil fwallow up the Darknef?, Image, and all into themfelves.
But at the new Birth of a Saint, the Eternal Life, and Subftance awakeneth
itfelfin the Shadow, liveth,and weareth that Darknefs, as a Divine Vail upon
Its Beauties too bright to appear nakedly on Earth. It acleth that Figure, as a
Picture with the Life in it; looking forth through, and fpringing through
it as a Flower thorow the Lattices and the Windows. Then when the time
of Harveft, and the Singing of Birds is come j this Eternal Life drinketh up
All into its own unmixt, unfading Light. Thus a Saint dieth.
As fometimes the Sea fendeth forth an Ifland, which after fometimes it again
fwalloweth up : Co is the Life, and Death of a good Man in His Mortal Parr,
He rifeth up like an Ifland from the unfathomable,and glorious Depths of a Di-
vine Sea, the Sea of Eternal Life and Love. He ftandeth rooted in this Sea,
and encompaffed with It on every fide. So He lives. Again He finketh down in-
to the Blefled Depths, out of which He arofe.So He dieth.
Elijah laid His Sacrifice with a pile of wood upon theAltar.He digged Tren-
ches round about the Altar,which he filled with Water, till it ran over. Then
he called upon the Name of the God of Ifrael. Immediately a Fire defended
from Heaven, which licked up all the Water, confumed the Sacrifice with the
Wood upon the Altar.
The Altar is our J- ejus filling the Earth, as well as the Heavens. The Saint
in his Divine Partis the Sacrifice upon the Altar, in Union with Chrift. The
Wood is the Mortal Part of a Saint, which alio lyeth upon the Altar of Chrift's
glorified Perfbn, The low eftate of a Saint in Flefh with all his Sufferings, and
Sorrows, all the Powers of Darknefs, and Death, make the Trenches fall of
Waters round about H'm: At length the Divine "Sea from be!ow,when It hath
fulfilled the Days of ItsPilgrimage,andImprifonment,calleth to ItsFather above.
Then in a moment the Lord [fejus in His Glorified Body, as a Flame of Im-
mortal Love and Life cometh down from Heaven upon this Saint, drinketh
up at once the Sacrifice ; the Wood, the Waters, and All into One Flame with
itfelf. Nothing remaineth, but the Altar, and the Trenches ; the Place, where
they had been ; the Double Image in which they had appeared- a Light-Image
Beautiful,and Pleafant in the Spirits of Light ; a Dark-Image in Dark Spirits.
Both thefe by degrees vanifh into their feveral E'ements of Light, and Dark-
nefs.
I have done with my firfl Vrwciple in the Jecond Tart of my preftnt ufi
which is to Jweeten, andjanftijy Death by the Spiritual Knowledge of our Lorcf,
J 9
[ joil
feftts. The flrfi Principle was this: A Saint is com pleat above m the Glorified
%Bodj of J ejus Chrift; while he is living or dying here below.
x. Principle : The Glorified Perfion of our Saviour with all its Divine Fulnefs
dwelleth Spiritually in the Natural Body of each Saint on Earth. Our flefhly
Members arc the Members of Chrift in Heaven, i Conn. 6. 15-. The riches of
the Glory of this Mi ft try among the Gentiles, which is Chrift in you { the Hope of
Glory, Col. 1. 17. As the Eflential Form of a Plant with all its proportions,
and p< 1 f< -ions lieth inclofed in the Seed, which by the breaking of the Seed,
cjifblayeth itfelf upon it, and transfigured? the Seed ; fb is the Natural Body of
each Believer a 'iced j f 6 is J ejus Chrift the Hope of Glory, a Body of Glory
to that Seed, and dweilcth inclofed in it, until the Spring of Death.
The Natural Body is called a Body of Death,.Rom. 7. 24. We are faid to
wait for the Adoption, or Sonjl)ip,the Redemption of the Body, Rom. 8. ij.Thefe
two Bodies cannot be the (iime. One is a Redeemed Body -, a Body or Adop-
tion, oi'Sonfoip. This is, as St. P*»/fpeaketh before, a Body brought forth in-
to the Liberty of the Glory of a Son of God. The other is a Body of Death,
St. FojiI cry exh out againft one: Whojhall deliver me from this Body of Death ?
Sf> Paul crcaneth,and waittth for the Redemption of the other, as a Son of
God. One is the Oppreflour ; the other is opprefled. One is a Grave, and
Death ; trie other is a Divine Life, a Form or Glory, a Son of God in the
alley pi thefhadow of Death in the Grave.
As a Sun at night catling up its Cloud, and foretelling a fair day : (b is the
Death of a Saint ,the Glorified Body of a Saint being one Spirit with the Glo-
rified Body of his Beloved, cafteth up the Cloud of this Natural Body,wbicb
had lien, as the Clcud of Death upon it, and now immediately maketh -a fair.
and Heavenly Day without the interpofal, or (ucceilon of any Night. The
Glorified Body of Chrift, and his Bride are hid under this Body of Flefh, like
the San under a thick Mill. It is long glowing, And calling glympfes of itfelf
iofow the Mill. The Miftgroweih thinner. The heat and light of Divine
Love, Beauty, and Joy groweth flrcnger. At la ft the Mill is quite gone,drunk
lib into the Sun. The Sun fhineth out with open Face, and the Freedom of all
its Beamc.
3 . Brine. That which this Body is to a Saint here, that his Glorified Jefits is
to him in Death. We tafce pleafune rather to be abftntfrcm the Body, andprefent
with the Lord, faith Si. Paul X Ccnn.5 .S.T'htfe words Abfent, Trefent, relate in
Greek, to a Country, a People. Such a prefence as the Soul hath with the Body in
I i e : it hath with its Lord, and Love in Death. Here thy Body is the Coun-
try, the Region of thy Soul. Thy Body is the Image, into which thy Soul is
fo:med, in which alone it appeareth to itfelf, or others. All thy Relations,Com-
panions, Contentments are Images prefented unto thee in this Giaft, and Im-
preiEons made upon thee by thelmages appearing in thisGlafs. All thisWorld is
nothing to thee., but as it is an Appearance riling up in thy Body, which by
vertue
vertiie of the Perfbnal Union raifeth a fuitable A£k of Life in thy Soul. All
this World to thee is only a diverfity of Forms, into which it is varied, and a
diverfity of Impreffions made upon thy Soul by this variety of Forms.
In Death this Glafs is broken, this Image vanifheth, this Country difappear-
ethlike an Enchantment. Thy Glorified Jefi/s corneth in the place of this
Body, and is a Heavenly, a Divine Body to thee. Thy Glorified Jefirs is that
Beautiful, Pure, and Immortal Form, in which thou appeared to thy felf, and
to all. Thy Relations, Companions, Entertainments are the Glorified Perlbn
of thy Jefus varied into Innumerable Forms of Love, Light, and Love-
linefs. All thy Motions, Affections, and Pleafures are in Sympathy, and Gon-
fbrt with thy J 'ejus ly vertueof the myfHcal,snd unexpreilible Union between
thee, and him. All a£ts of L"fe in thee, all Touches upon thy Spirit are the
kifles of his Divine Mouth, Myrrhe dropping from thofe Liilies of the Hea-
venly Paradife, his Lips. This is thy Country, thy People, thy World, the
Fulnefs of the God-Head dwelling bodily in Chrifi. Spring for joy O dying
Saint ! The World, thy Country, thine own People, the Body into which
thou now cornel!, is the Fulnefsof all Divine Light, Divine Life, the Fulnefs
of all Divine Forms, Loves, Joy?, and Glories dwelling together with the Ful-
nefs of a Divine Harmony in the Glorified Body of thy Beloved. This hath
drunk up into itfelf thy former Body with all its acquaintances, and enter-*
tainments, the former world with all its furniture.
PART II.
(al. 45. 2, Thou art fairer than the Children of Men; Grace
is poured forth in thy lips. 5 Therefor? God hath bluffed thee- for
eroer.
I- divided thefe words into three parts,
j,.^"T*He Lovelinefs of our Lord Jefm. ; Thou art fairer than the Children
X of Men.
%. The Love, of Chrifi ■ ; The Love of this Lovely One y Grace is poured
forth in thy lips.
3. The Seal of the God-Head, of a Divine BleiTednefs, and of Eternity
upon both thefe, the Lovelinefs, and the Love in this Glorified Perfbn of our
Saviour , Therefore God hath bleffed thee for ever.
I have finiibed my difcourfe on xhtfirfl part. I now take in hand the feoond
fart. I have fpoken fbmethingof the Lovelmefs of our. Beloved One, as 1 have.
by any Beam from his Beauties been enlightned to (bme glimmering vifion of
them, and quickned to a weak expreflion of that, which I have fcen.
Now I am tofpeak of his Love, as the Grace, and Sweetnefs of it (hall
pour forth itfelf. from his Lips into mine by a Spiritual kifs from the Mouth of
this Heavenly Bridegroom.
Grace is poured forth in his Lips. The rich oompofition of this Heavenly-
fweet Sentence is made up of three rich Materials ; i. Grace ; z.Eff/jfic?i, or the
pouring forth of this Grace ; 3. The Lips of the Lord ]cftts. Thefe are to
be explained,
1. Grace. This in the Language of the Scripture fignifieth three Things.
1. Grace Is Love. For the Grace of God, which bringeth falvation to all Men,
hath appeared. Tit. 1 11, But after that the kmdnefs, and love of God our
Saviour toward Men hath appeared. Tit. 3.4* That which in one place the
Apoftle calleth Grace, in the other he exprefleth by kmdnefs, and love. Gract
is love in its Fountain, freeft, and fweet efi. 2.. Grace is Lovelinefs, or Beauty.
Prov. 31. 30. Favour is deceitful, and Beauty is vain. Favour there is Grace,
It is the fame word in Hebrew with this in my Text. Grace is Beauty with its
mod powerful charms, as it toucheth every Spirit, anfwereth every defire,ma-
keth all things anfwer it, and dance to its Mufick. So the Hebrew word im-
ports. 3. Grace is Joy , or plcafare a fair, and fmiling Child begotten between
thefe two amiable, and ever-pleafant Parents Love, and Beauty. St. Vaul com-
mandeth the Saints to fmg, making melod) to God with Grace in their hearts ;
that is, with Divine Joy kindled into a Heavenly Flame from the Love, and
Lovelinefs of the Lord Jefus mining forth there unitedly, and concentring
their joint Beams in the Beloved Spirit.
Thus Grace is all three, Love, Loveline(s,and Joy ; all thefe with a peculiar,
and mod eminent heightning ; as the Sunfhine is the Grace of a Garden, and
the Flowers in it: So Grace in the fenfeof the Gofpel is Love, Beauty, De-
light with the God-Head the Sun of Spirits peculiarly, and nakedly fhining in
them.
But principally, and primitively Grace is Love. Then it is Lovelinefs, as
that is the firft Birth, and lively Image of Love, in which it bringeth forth it-
felf to its own Eye, and embraces, then fporreth with it as its Spoufe. It i3
Pleafure, as that fpringeth from the Union of thefe two, and is their mutual
Life, and Perfection each in other.
Grace is a Tree, where Love is the Root, and Sap j Lovelinefs the fair Tree
with its Body, and Branches rifing out ot thisRoot,whofeSap formeth itfelf into
this Beautiful Figure. ]oy is the Fruit, into which the fweet Sap of Love from
its Root, thorow the Body, and Branches of its fhining Beauties digefteth itlelf
unto a perfect, admirable, and Divine Maturity to be the Food, and Feaft of
all Lives, all Spirits in Time, and Eternity. It is Love fmiling in the face of
every Beauty, which is the Grace of it, as the Water,and Sparklings of Light
in
-:ri
in a Diamond are ttte Grace 'of that. Iris the Tad, and Relli'fh dTLove in
every Joy, is as the Wine, which is the Grace of the Feait.
It is the Love of ]efmChriftat its height, which is the Grace intended here.
i. The Eff'ujtott, or Pouring forth of this Grace is next to be opened. Three,
things are fignihed inthisEftuflon,i.AF#/«*/} ofGraceisdifcovered.Natural A-
gents work to the utmoft of theirPower.God is in nothing fb Natural,as in His
Love. His work oF wrath is his ftrange work, preternatural to Him, and a DiP
guife uponHim.Love isHisRightHandjthe Sheep are fet at hisRightHand.Love
flows forth from thePerfbnof theFather unveiled,& naked,asLight from theSun;
Millions of frefliBeams each moment from each point, i. Freedom of Grace is*
manifeftcd in Its Pouring forth itfelf.lt is its ownFirfrMover. It puts Itfelf into
Motion. It is a fluid thing. It cannot contain itfelf within its own Bound, thi
Heart of God. It is ever pouring forth itfelf all abroad into every Heart. Divine
Love is the mod univerfal and importunate Beggar. It cometh to the door
of every Spirit. ItKnocketh. It prefleth in. 3. A Force of Love putteth forth
itfelf in this ExpreiTion. When the Rain cometh with a Tempeft, and falleth
with a great force, we fay ; It poureth down. Love from above itormerh Hearts
moil fortified againft it. It rufheth forth like a mighty flood. If any banks, or
dams oppofe it, it rifeth fb much the higher, it gathereth fb much the more
ftrength, till it bear down all before it, carry away all with it, overflow
all, (wallow up all into itfelf,that all things become One Sea of Love.
3 The Lips of Chrifi into which this Grace is poured forth, may be un*
derftood four ways. 1. The Word of the Scripture?, and rjbe Outv/ard Mini-
ftery are the Lip o£ Chrifi, in which Grace is poured forth. All the Scripture;;
are Love-letters from Chrifi in Heaven ; all the Minifterles of the Gofpd ar*|
Love-Embaffages, Love-tokens. 2, All Outward Providences, all Inward D::
coveries of the Lord Jefusoxz His Lips, w!th which He kiflethus, and pour-
eth forth the Divine Sweetnefs, and Strength of His Love into our Spirits ; 2..
The Spirit Himfelt is the Mouth,and Lips of the Heavenly Bridegroom. By
this He uniteth Himfelf moft immediately to us in the clofeil, and Dh I
Love-union. By this He tranfmitteth Himfelf, and His Love moft warmly in-
to us. 4. The naked Perfbn of Chrifi in Glory is to be underftood by thefe
Lips. The Holy Ghoficomvofeth. this Pfaltri,as a Marriage- fong to celebrate the
Union, State, and Joys of the Heavenly Bridegroom, and4 Bride in the Refur-
region, and Afceniion of our BlefTed Lord. Here the Perfbn o^ our Beloved
is all a Divine Mouth, with which He breatheth forth all the SweetnefTes of
His glorious Nature, and Love, as He fucketh in ours. It is all One Divine Eye
from which He poureth forth upon us continual Floods of Light,Beauty, and
Grace ; by which alfb He taketh us in continually in all Eleffed Forms -of an
Immortal Lovelinefs,and Love j Thus we fee our felves continually in Flim ;
He feethHimfelf continually in us jEye to Eye, each a Living Glafs of glori-
ous Love to the other.
R r 7
[jo6]
The Spirit, and the Lord Jefus in Glory are Both One. A Bee in a Garden
fittuhupon every flower, and plant, lucking the vertue forth from it. This it
formeth into One Sweetneis in itfelf, which is Honey. Full of this Honey it
iiyeth to its Hive, and there layethup its pleafant Treafures.So this Spirit reft-
eth upon every Excellency in the God-Head, every Life, and Image of things
in the Creature. It extrað the feveral virtues from all. It turneth all within
itfelf into One Divine, and unexpreiTible Sweetnefs, which is Love. W f hisi
Trcafure of Love it maketh haft'e to (bme brokcn,and forlorn Heart : re
in this Heart, in thine Heart, li thou wilt believe, that thou mayelt ift, and'
lie it,itlayeth down its precious Burthen, it layethup the ineftimable Riches of
glorious Grace.
We read in the building of the Temple that there was a great Sea of B-af?^
which frood upon twelve Oxen the figures of the Cherubim??. Our Saviour's
glorified Perfbn is a vaft Sea of Love. All the Angels of God fupport thisSea,
ferve this Love. The God-Hesd itfelf in a bright, and fweet food of Love is
poured abroad in this Sea, in this Bofbm, and Perfbn. Here every Believing
Soul batheth itfelf in, and taketh its Fill of Love?.
DocJ. The Doctrine which I intend to inliftupon according to the Grace of
God given unto me is this. Tie Lc-vc of God is pcuredjorth in the, Glorified Per-
(on of our Lord fefus. TLy Name is an Ointment pound firth, Cant, i. 2. The
Name of our Beloved, which His Spoufe Knoweth Him by, and calleth Him
by, is That Name abeve ever) Name in this World, or the World of Angels,
which ihe Father hath given Him at His Refur reel: ion, and Afcenfion ; Ephef,
1 . 1 1 . This Name is His Perfbn itfelf In Glory, which is theonely Expreiiion
or itfelf . This is an Ointment poured forth. O Blefled Ointment of Divine Love,
which hath all the Cordial Spices,and Sweets of theGod-Head itfelf in it, which
perfameth all things thorow Heaven, and Earth j which maketh all Faces to
thine with a Divine Luftre, and all Hearts to fpring with a Divine Joy ! This
coftly Ointment was before fliut up, and kept in an Alabafter Box, in the
Glorious Secret of the Father's Bolom. But now that Box is broken in the
Death of our King. That Bofbm is opened in His Refurreclion. That fweet
Treafure of all Life, and Delight, the Eternal Love of the Father is poured
forth at the Root of the Creation, upon the Head of every Creature in the
Glorified Perfbn of Jefus Chrift. Its fweet Savour is gone forth into the No-
firils of every Spirit, to revive it, and allure it to its Everlafling Embraces,
1 John 5*. 1 1. This is the Record', (namely of God Himfelf,) that God hath
given us Eternal Life, and this Life is in His Son. Eternity is defined to be The
Poflcilion of all Good at once, and in One. There are Three things, which go
to -make up Eternity 1. A Per feci 'ion of Excellency. X. A Colleclion of all Ex-
eelimcks 3, A Station of all thefe with their feveral DiftincYions in One Top-
point of Spirituality above all Divifion, or Change. Love is the Union o£
Lovely Things. The moil Perfect Love 13 the moft Perfect Union, which
bind eth
bindeth up all LovelineflTes in their feveral Perfections into the ftreighten:
Unity. Eternal Life then is the Life of Love in its Purity, and Perfection.
Eternity is Love itfelf ; the firmed, and Fuileft Union of all Graces,and Grace-
ful Things in the height of Glory, and the height of Unity.
This Eternal Life, this Eternal Love ; this Life of Love, which is the Life
of Eternity is diflufed, is given to us by the Father in the Glorified Perfbnof
ChriftSThis is the Glorifying of His Per (on, the Pouring forth of this Love,
which is the Gold of the Temple, the Glory of Eternity, in Him, as in a
Common Perfon, in which the whole Creation lyeth.
Before I leave this Scripture, which I have brought for the Proof of my Do-
ctrine ; ye who hear, and ye who read, ftand ftill a while, and together with
me gaze upon, admire the riches of the glory of theGrace.and Love of God in
the Gofpcl. This) faith St. fohn, is the Record, that He hath given us Eternal
Life, and this Life is in His Son. You have here the whole Subftance of the
Gofpel, the Record of God, the Glad Tydings from Heaven fumm'd up. It
is Love. This Love lyeth in Three Parts , i. Free Grace in thefe words,
God hath given us. z. The Gift of Free Gnce, Eternal Life. You have heard
already, that the Eternity, the Perfection, and Crown of Life is Love. g.
The Lovely Seat of this Gift ; and this Life, this Love, is in His Son.
Behold, how the Love of the Gofpcl is no other, than the Divine Nature, and
the 3 Vans of this Love the 3 Verjons in that Divine Nature.
1, Free Grace is the Fountain of Love,the Fountain of the God-Head,tl 1
Father the Giver.
z. The Gift is the Holy Spirit, Love itfelf, the Eternity of Life, and Love,
the Collection of all Loves and Lives in Eternity,the Gathering together of all
the pure,' and fweet Waters of Love, and Life into One Place.
3. The Seat of this Girt ; the Son. The Perfon of our Bridegroom is that
vaft, bright, and Beautiful Deep prepared, as a place for thofe pieafant Waters,
thofe Treafures of Love.
How are the Windows of the God-Head here fit wide open to pour down
Showers of Love J How are the great Deeps of the God-Head broken up to
fend forth -Floods of Love ! What aBleifed Deluge of Love is here, enough
to drown ten thoufand Worlds of Sin?, and Souls after a Lovely manner ; fb
th;j. : the hall never live, nor appear more ; the Souls fhall never dye, nor be
at ; irkened any more !
C .. • inbelieving Hearts ; be fubdued to the Faith of the Gofpel
by ibe Strength of this Love. Come ye hard Hearts ; bee loftned by the
Sweetnefs of: 1 ,ove. Come ye unclean Hearts • be refined, be Spiritualised,
be nifed above Senfe, Fleih,by the Purity of this Lore. All the Strength, all
the Sweetnefs, all the Parity, and Pure Beauties ot the Divine Nature arecon-
cj.h s Love. r Three Glorious Perfons in the Trinity are no other,
th 'iii . many Forms of -Beauty, and BleffednefsacVing thofe Hea-
R r % venly
! *o8 1
venly Parts, which may make all the Joys, and Glories of Love cornpleat in
them, and in you.
I (hall prolecute my Doctrine under three Heads.
I, The Nature of Divine Love. z. The Ejjhjion, or pouring forth of
this Love. 3. ThePerlon of our Lord Jeftts, as this Love is poured forth
into him.
1. Head. The Nature of Divine Love. 1 (hall endeavour to explain this
to you by three Descriptions.
1 . Dffcrift. Divine Love is a Union between God, as a Lover, and the
Soul, as his Love, 1 Cor. 6. 16^ 17. It is (aid, they two frail be one Flejh. But
he that is joyned to the Lord is one Spirit. Marriage is the Solemnity, Feftival,
and Crown of Love. Tfys Marriage-Umon is tl\" perfection of the Love-
Union. The Spirit fpCiAii th here c; a Marriage in the I (h, as a Figurc/and
Foil only , but of the Marriage in the Spirit as Love-Union 10 its Luitre, and
;:s Life.
'This Love-Union hath three Paris.
1. There is a Unity 0 which is the ground of Love. All Love fpringeth
from this Divine Seed (own throughout all things -a Primitive, and Original
Unity.
z. There is a Difiinction in the Unity, which is the Life of Love. This
maketh the Lovers. The Unity fpringeth up within itfelf into a Diftincl:, and
Beautiful Imnge of itfelf, that it may be both its Lover, and its Love.
3. There is a Union of thefe two, the Original, and its own Life- Image, as
they ftand diftincl: in the Unity. This is Love confummate. This is the Mar-
riage-bed of Divine Love, ever flourifhing and fruitful. Here it multiplied! it-
lelf into innumerable Loves, Beauties, and Joys, which flow endlefly frefh eve-
ry moment out of this (acred Fountain.
Thus Love is the Circle of Eternity, hath its beginning in itfelf, fpringeth
up out of itfelf, returneth again into itfelf without beginning or end.
Thus in Heavenly Love firft one is made two, then two are made one a-
gain, So is it all four in one, a Birth, a Marriage, a Death, a RefarrecHon in
a continual Circle \ while they are ever bringing forth one another • dying
into each other ; riling again one out of the other j and in all united. This is
the Divine fport, or play of Spiritual Love.
You (hall fee thefe three parts of the Heavenly Love-union in three Images y
in Heaven j in Varadife ; in the Soul.
I. Love-Union in Heaven. The f.rjl Verfon in the Trinity is the God-
Head in the l7#/(/,which is the Centered Spring of all Love.The Second Pa-
(on is the God-Head diftinguifhing itfelf into a variety of Perfbns in iheUnitv.
The God-Head in the glorious,and deep center of its Unity fpringeth up in-
to an expreis Image of itfelf, mining forth from the Unity, and mining Jback
upon it inthe brightneGoi all its own Glories \v . own Dlvinfc deep,
[ ?°9 "J
unci Center. This is to the Father perfectly Himfelf, his Son, and his Spoufe,
all in one. The Spirals the Third Per/on. This is the Union of the other
two. Divines therefore peculiarly appropriate the name of Love to this Per-
fcn. The manner of his Production is expreflcd by a ProccJJion from the Fa-
ther, and the Son joyntly, by way of breathing, as thefweets of two Flowers
mingling in the fame Air, or as the Divine K'fsof two Spirits, by which they
breath forth themfelves each into other, and become two Spirits in one.
This is the fir ft Image of the Love-Union in Heaven; where the Myflery
of the Trinity is the high, and Holy Myflery of Love in its Original. Here
firftof all one is made two, and thofetwo are made one again.
%. Love-Union in Par a difie.Adam^ndEve together with the race of all 'Living,
to which Eve was Mother, flood at Er^m-Adam, all in one. Male, and Female
madelle himfitn. i .i-.This wasHumaneNature in itsllnity,the figure of the Di-
vine Unity ,theFather in theTr:nitv.7#<?« Eve was taken out of Adam.TheUni-
ty was diftinguifhed into twoPerfbns,andSexes within rSe\ftVcvAdam faith of
Eve after thediftinclion ', This is Flefhcf my Flefh, and Bone of my Bene. The
Unity of theNat are continued in the twoSexes.Ncw tbeWoman was tfc.€lfrtagey
and the Glory of the Man in Paradife, as the Son is the Image of the Father,
and the Brightness of his Glory in Heaven. Now there is no Solitude in the
Unity, which maketh Paradife a Wildernefs,the Unity is the true Parad'fe with-
in itfeif Springing up into variety, then marrying itfelf to it, and fb ftourifhing:
from this Union with all manner of Beautiful, and pleafant Fruits. By this
Birth and Diflin61'on in the Unity, Adam 2nd Eve are capable of enpying
themfelves each in other, and of multiplying themfelves. Thirdly, Eve is
brought to Adam again, and thefe nvo are made one FlejJj. This is the making
of two one again, which were firft made two of one. This Unity in the Dift-
in&ion,and Diftin&ion in the Unity is that Marriage in Paradife, which is the
Type of that Incomprehenfible Marriage above all Heavens, which is the
Third Perfbn in the Trinity. In him the Father, and the Son fpend Eternity
in mutual Embraces, and multiply themfelves into an Inrinitcnefs of BlefTed
Lives, Blefled Loves.
You that are Married Perfons, fee your (elves in this double Glafsof Para-
dife, and the Trinity. By thefe Glaflcs drefs your Selves in your Lovelinefs,
and Loves one for another. St. Paul faith, that Marriage is Honourable amen?
all, or in all things.
A Type hath a double Honour \ the Figure, which is Shadowy ,the Truth,
which is a fubftantial Glory- Husbands, and Wives preferve the Honour of
your (late at leaft in the Shadowy part. Bear the Figure of the Ever-glorious
Trinity, whofe Type you are, by a moral Beauty, Truth, Purity, Swcetnefs,
which are the Gold, and precious Mettal in the Ring of this Love-union,
This will make Marriage an Earthly Paradife. But reft not in this. You will
find a Serpent here,that will quickly poyfon all your Swccts,nnd change your
Flowers
E owers Into Thorns ■ if you pafs not thorow the Earthly into the Heavenly
Paradife. Then you wear the Marriage-Crown in Truth, when that Spirit,
which is the Band of Love between the Father, and the Son, is the Eternal
Band ot Divine Love between you allj-j when you alio make your Marriao-e-
Bed in the Bofom of the Holy Ghoft.
What Joys^what an Immortal Off-fpring is born of thofe Lovers, where
the Love-rellowmipcf theie below, and the facred Love-fellowfhip of the
Blefied Trinity above deicend, and afcend one into another,where they mingle
themfelves Univcrially ?
3 . Love-Union in the Soul, J oh. 3 . 6. That which is born of the Spirit, is Spirit
The Divine Being, Lite, and Form of the Soul, in which it is a Spirit, lie
firft wrapt up in the Unity of the Eternal Spirit its Heavenly Mother above.
The Eternal Spirit out of this Love-Center, and within the Love-Circle of
its own Unity by the New-birth in the Soul bringeth forth at once a Daugh-
ter Spirit, a Sifter, and Spoufe to itCclf.
This Divine Spirit, like the Paradifical Eve, (b fbon as it is horn of its Hea-
venly Adam, is brought to him again, and they Two are made one Spirit,
1 Cor. 6. 17. As a New-born Babe, Co fbon as it is fprung out of the Womb,
feekcth the Bread of the Mother, that it may fuck forth a continued dream
of Life from the Fountain of its Life : io is it in the Spiritual Birth. So fbon,
a? the New-born Spirit arifeth up out of this Unity, which is the Womb of
the God- Head- it is immediately received into the Arms of this Unity ; itde-
fireth after, ithurtfeth for, it rerurneihto, it faftneth upon this Unity, which is
the Brcaftof the God-Head. By this itdraweth in the iincere, and pure Milk
)i the living Word; it 1 1 in by plentiful ftreams the Light, Life, Glory,
Subftonec of the Divine Nature to grow by them. O you, who indeed i«re
born of this Unity, lie continually in the Bofom of it, hang continually upon
this Bread. But thus, as in the Eternal Generation in Heaven.; as
in the Creation in Paradife ; as in the Regeneration , which is
the opening of Paradife, and Heaven bot'i a lecond tone in the Soul;
all are Love-Bit ths^ove-Unions. The Unity diflringuifhctji itfelf within, itfelf
into another felf, which is yet dill the fame, that there may be a variety in
the Unity without the breach of the Unity. The Virgin above bringeth forth
a Son, which is alio her Lord, and continueth a Virgin (till. The Beaut
variety, which is theEffulgency of the Un'ry, rejoyneih itfelf again to it,and
(till remaineih a variety in its difti notion from ir. Thus the Love-Marriage is
every where fblemn'zed, and every where maketh a Paradife, and a Heaven
above, and below. This is the firft Defcriptjon or Divine Love, a Divine U-
nion, where one Glorious Spirit is made two, and theie two make themfelves
one again.
U/'e. Learn from the Beauty , and Sweet nefs of Divine Love, the Evil of
this Worlds Love by their contrariety to it. Te , ?re£es9
Know ye mtjhat the Friend/hip of this World is Enmity to the Father, Who there-*
fore is this World's Friend, is an Enemy to God : 'fames. 4. 4. See the Evil of
this World's Love in-t. Step.
1. Step. By loving this World you feparate your (elves from the Love of
God. You eftrange your (elves from ail true Joy', Peace, and Reft. For thefe
are the Attendants, and Companions of Divine Love.
Cant* 3-7)8. You read of Solomons Bed. "which hath fourfcore valiant mcnj
the valiant mm of Ifrael round about it^ with their {words girt upon their thigh
for the fear of the night. How great, how Divine is the Sweetne(s, the Safety,
the Security ©f Spiritual Love. He, that abldeth in this Love enjoyeth an Un-
interrupted Reft, and untroubled pleasures, in a Night of the greateft Darknefi,
Dangers, Tumults, and Storms. He hath ever round about Him a Troop of Ho-
ly Angels for his Guard, armed with the Glorious Power of the Spirit. This is
the Sword upon their Thigh. In the miuft of thefe he lyethupon a Royal
Marriage bed. Here he is encircled with the Spiritual Embraces or King
Solomon, the Lord Jefus in Glory, the King of all Peace, Per feci: ions, and Plea-
fores This is the Love of God, that Love, by which God, and- the Soul live.*
and dwell together in One Spirit.
You now, who prefer the blackne(s of darknefs before the Beauty o^CbriJJs
Face, reftlefs cares, endlefs fears, continual dangers,and deaths before the Reft,
and Joys of Chnfts bolbnv love this world, and let the love of Jefus Chrifi
go.
z. Step. By the Love of this World you make your (elves Adulterers with
a Witch, and a Common Whore. Poor Soul » thou forfakeft the Arms of
thine own Love, thy Loving Roe, and plea(antHind, the Wife of thy Youth*
of Eternal Youth, the Heavenly Image in the Perfon of the Lord Jefus." Wow
p-iveft thy (elf up to the Embraces of the ftrange. Woman, the Strumpet, this
World theFleihly Image of Things-.
The Love of your Saviour is all Truth, Purity, Peace, Immortality. The
Love of this World beginneth in Deceit, hath its Power in Enchantments, its
Effect Pollutions,its End Deftru6lion. She giveth thee Drink indeed in a Golden
Cup. But fhe maketh thee to drink in firft a Wine of Sorceries, then of For-
nications.Her End is to have herFiefh burnt with Fire ; and into the fame bed
©f flames .will God caft all thofe,that commit fornication with her.
y. Step. By loving this world thou makeft thy (elf an Adulterefc with the ■
Devil. This World, as it ftealeth thine Heart from God is a Compofure of
Lyes. The Devil, who is the Father of Lyes, maketh thy Soul his Strumpet,
upon which hebegetteth thefe falfe Forms of things. Thou breedeft thefe
young Devils upon thy Knee, and as thou (ported thy felf with them, thou
la eke ft in by theirKilTes the poy(bn,and fire of Hell into all thy veins.
The Devil firft wooes thee in a Counterfeit fhape of falfe Beauty, G ory,
Power, Joys. When, he hath gained thee, hebreaketh forth upon thee in his
0wn fhape of endiefi Terror, and Horroure. There
There is nothing truer>than that the Love of this World is a Spiritual AdiH-
tery with ihe Devil, and the Head of all Adulteries, of all Defilements, There
is nothing more (ure, than that Carnal Adultery in all the degrees of it, the
Similitude of this, mod: powerfully calleth up into us, and upon us the Spirit
of this World, the Prince of Darknefs, the Devil with all His Dark, Deform-
ing, and Deftroying Powers. O ye fbns, and Daughters of men, who dwell in
rke midif of the (hares, and nets of this great, painted Adulterefs, be aware of
your clanger. Abide in your firft Principle your Root, your firfl: Husband, the
Eternal Love of the Father in Chrift. Abide in your own Habitation, the Bo-
fbm of your own Bride, the Eternal Beauty, the Eflential, and Immortal Image
or the God-Head in Chrift: Thefe Loves ihall be a Fountain of Life to you
.above to preferve you from the (hares of Death below.
4. Step. By the Love of this World you turn the Love of God into Wrath ,
and fury If you be the Friends of this World, you are the Enemies of God ; faith
St. James. Why do you provoke the Love of God ? Will you contend with
Almighty Love ? Are you greater,than that ? Love is the Right Hand of God's
Strength ; His God-Head lieth in His Love.God is Love.Th.ls Love isftxong,
as Death , cruel, as the Grave. What art thou, O Worm, to (land before it,
to bear its rage ? O choofe rather to lye down, as a Bride, in thefe everlamrig
Burnings, and Devouring Fires of Love robe cherilhed, changed refined, and
glorified by their tender, and divine Embraces ; than to let thy lelf, as Brvars,
and Thorns againft them, to be confumed by them.
Thus I have done with theFirtt Defcriptioncf Divine Love ; A Union be-
tween Go J, and the Soul, as the Beloved, and His Love in One Spirit of Purr
Immortality, Joy, and Glcry.
2 Defer i p. The Love of God is the Will of God.
This is a Univerial Truth that in every Spirit Lcvc, and the Will areC
This appeared) in their Nature9thck ObjeEr, theix Operation.
1 , The Nature of the Phil, and Love are One. The Will is denned to
the Inclination of the Spirit as it :endeth,and bendeth itfelf to this or that, rj
way, or that way. Love is (filed The JVeight of the Soul. As heavy things I
their Weight 5 (0 Souls by their Love are carried to their n:or ' :r.
^. The Object of the ?////, and of Love is the lame. It is a rule, thatT
Powers,and Habits in Spirits are diftingulihed by their Ol »ry Pf
ciple, and Faculty is the Object in its Seed. The Objefl is the Form,
fecTion or the Principle. The Object of the Will is ( The
Objecl of Love is Lovelmefs. Lovelinc(s, and Goodnefs both cc
nefs, which hath its Ground in Unity.H there be any Differc 1 ad-
nefs, and Lovelincl's it is this, that as the Flower of I ie ;
and as Jefpt* Chrift is the Eiluigency, the Shine or the God-F . Bright-
ness of the Glory of God \ ib Lovelinefs, or Beauty is . :'ir'g 0L<t to
attract all Hearts to it. Thus L^i. . , the Object 0. ; Ath
irwg the Object of the Will agree entirely in O 3. All
3. All their Operations are the fame. The Affe&ions, and PafTions are the
Motion? of the Will ; All theie are Love's Summer, or Winter; Love in the
Seed is Defire. Love budding, and bloflbming is Hope, Love in the ripe Fruit
is Joy, Anger, Fear, Grief, and Hatred are Love in its Opposition to its Enemy,
which is Enmity alone; Love flying from, or contending with that, which
dandeth in its way to, or would rob it or its Beloved Obie£L
But this is fpoken in General onely concerning the Will, and Love.
In Particular let us fee, how the Divine Wt% and the Divine Love appear
to be the fame in the Holy Scriptures. Tht Will of God is diftinguifhed
by Divines into the Revealed, and the Secret Will of God. One is the Divine
Will in Outward Signs onely, The Other is the Good-Pleafurc of God in His
Heart, and in Eternity.
1 . The Revealed Will of God is Love, 1 . Tim. 1. v. 1 . cVc. In the firfi v.
of this Chapter you have a Divine Rule ; that All manner of Prayers, be made
for All Men. This Rule is prefled by a particular Application of it to Kings^
and all in Authority ; v. 2. All in Authority ; what ever their Perfbns are, or
their Right, v. 3. The Reafon of this Rule is laid down. For this is Good, and
Acceptable to God our Saviour. This Univ-erfal Love wound up to the Highed
drain of Spirituality, and Divinity in us is a Vein of the Supreme, and Divine
Good let forth from the Heart of God, where the Fountain of Good is, and
circling thorow ourHearts into his Heart again by Prayer. Therefore is it ac-
ceptable to God. Our Wills are never Co in tune to the Divine Will, and in
confer t with it,as when the Spiritual motions of our Hearts in the Bolom of
the Father are drains of Univerfal Love.
The Root of this Reafon is difcovered. v. 4. God will have all Men tv
be faved, and come to the knowledge of theTruth. Love is faid to confid in this ;
To Will good to any one. If this be love to Will good to any; Then is it the
bed, and highed love to Will the bed, and highed good. Behold then ! The
revealedWtlloi God is ^Revelation of love to the height.G<? d will have all Aden
to befaved. God willeth the highed end,whichis the bed good to the lowed,
and word of Men, to all Men. That this end may not fail, he alio willeth the
means to the end ;that all Men jhould come to the knowledge of the Truth.
The Ground \ in which this root of love liveth, is the Unity of God, and
Chrijl. For there is one God and one Mediatour between God, and Man, the Man
Chrifi Jefus. The highed Unity Is the larged Univerfality. It is in Spirits, as
in thefe Heavens, which we fee, the highed are the wided. All beneath them
lie in their Bofbms. The whole nature of things is love. For .the Divine Na-
ture the Original is love. Thislove throughout the whole nature of things is
as a Pyramid made up by degrees of different Unions, till it end in the high-
ed, and mod indivifible point of Unity.
The Unity of God is that Fountain of love, out of which all things pro-
ceed. The fecret force of this Unity is that dream of love, which runneth
S f thorow
h*4]
thorow the Heart,and Veins of Every Creature In the Perfonof Chrift, which
is the golden Pipe with its feveral branches laid thorow the v/holc Creation
from the Beginning to the End. There is one God, and one Mediator between
God and Man, the Man Chrifl Jefiis.
Thus the revealed Will of God is love.
2.. The fecrct IVtllot God is love. Fury is not in me. Whs would fet the
bryars.and thorns in'Battel aray againftmJl would go thorow them3 1 would con-
ime them. Wrath is not /wGod.Itis without him only,as aCloud upon rhcSun.
The heart of God is Love. Wrath is but the work \s Hand, and that his
rk, like nothing within, a diiguife < The Face o{ God, and the
proper ligfct of it L;bve. Wrath is vizor, a mift before his Face, and q ) mo
Fury in God is love by the oppofittori heignfned to a flame to confume ail
vanity, and enmity, fhat fejtreth itfelf before it, or againfl in
O that I had a voice powerful enough to reach all the Souls wand ring tho-
row the v/holc Creation,and to call'them together, to take this Cup en Salva-
tion in^o the hand of their Faith, to fet it to the mouth of their Faith, and
drink deeply of it! As the Wine of this Cup goeth down into your Spirits,
you will find it to go down right. How fweetiy, and how fully will it touch,
fttisfv^arid fill every faculty, every defire, every Seed of life with its proper
good. The Cup of Salvation, which I hold forth to you is this Divine Truth,
the Sum of the Gofpcl Preached by Angels in their Songs at the Birth of our
Jefus , The Will of God is love.
Hear this, and believe it, O ye Souls, the Inclination of God, the fupream
Spirit, and Fountain of Spirits is to you. The tendency, and the bent of the
Divine Nature is to make your joys full by the pofleflion of all good in it-
felf j and to fulfil his own joys in you. For the Will is the Inclination of eve*
ry Spirit ; and the Will of God. is love. Hear this, and believe it, O ye Souls,
God is carried with the whole weight of his God-Head to you,as to his Cen-
ter,to reft eternally in you,and to rejoyce over you. For love is the weight
of every Spirit, and the Will of God is love. The Will of God in the
Freedom, Abfolutenefs,Infinitenefs of it is love.
Now I live, faith St.V 'aid, if ye (land faff in the Faith, i Thef 3. 8. St.
Paul fpezleth not this in his own Spirit, but in the Spirit of God. God in his
own Spirit fpeaketh it with a greater force, and fuller fenfe to every one of
you, if ycu believe me, and take in my love, which is my life, now have I a
new Love, a new Life, anew Joy, and Heaven in you. As you grow in this
Faith, my Life, and Joy increafethin you. If you (land fail in it, my Joy,and
Glory is as firm in your hearts, as in Heaven itfelf.
If you will believe all the Declarations of God from Heaven ; the revea-
led Wifl of God is Love. If you have any Inward, and Divine Touch of
the fecret Will of God , all the breathings of his Heart are Love. O take in
the Love of God, that his Love may become a Divine, Immortal Seed of all
Love, and Loveliuefs in you. But
13ut now let us hearken to the groans of fome poor ones among theft rrii
titudcs of Souls, who parched and burnt up with their Sins, Sorrows, who
benighted in the Darknefs of their unbeleief j yet among ail thefe Millions of
ftreams of Love, which flow forth upon their Spirits from the heart of God,
among thofeMillions of Beams of Love, which hall from the Eye of God upon
their hearts dare not take in any one. No, though they thirft for DivineLove
more than forLife,yet fhut up their Spirits againft all Approaches, orAppear-
ances of it, as delulion*.
Obi. Thefe Souls figh forth this great Objection again!} the Love of God:
You fay, the Wiilof God is love, the object of every Will is fbme good j
the object of all love is fome lovelinefs. What lovelinefs can there be in
me to draw the heart of God to me, to be in love with me, who am only
loathfom by my lufKand deformed by my pafTions?What good can be found
in me to attract the Divine Will to center Iffelf in me by love,when no good,
but all evil dwelleth in me ?
Anfw. i. Dear Soul, who thus reafbneft for thine own filterings againft
the love of God, I fhall give thee three Anfwers in the behalf, and in the
name of Divine love. O that love itfelf from the heart of God would drop
its Sweetnefs from its own mouth upon thee, and feal it upon thy Spirit, while
I am fpeaking for it to thee !
Firft, Thou wert made in the Image, and Ltkenefs of God, Gen. i . All
Lovelinefs confiflcth in Suitablenejs; Suitablenefs in Similitude, and Likenefs.
There is nothing, which drawethHearts and Love, which attracteth all thing
fo powerfully, as Similitude doth. Similitude is a kind of Unity, and Likenef
Onenefs. Similitude is defcribed to be one Form in two matters, or fubjects.
Let this, O drooping Soul; raifethee to look upward to that Heaven of Eter-
nal Love, which ever holdeth thee in its Embraces, and mineth round about
thee. The Divine Image, and Similitude is thy proper Perfbn, thine Nature,
thine Euence, it lyeth indeed captivated in chains of Darknefs, dishonoured,
and defied by thy lulls, wounded, and mangled by thy pailion^, ooprefr
with guilt, (lain by unbelief in thee. Yet this Divine Image is in thee. It is
thy tiuc filf according to the firft Creation.
Doft thou ask now, what that good is, which attracteth the Divine W
to thee by the love of it? God is in love with his own Likenefs in thee. He
feeketh his own Birth, His Spoufe in thee, fprung forth Irom himfeif to be his
Joy in themidft of all the Creatures, to be Queen, where ever he is King in
the whole Creation. This Divine Image in thee, this thy Divine feif is that
Pearl in the Field, for which God giveth himfeif, that he may purchaf; the
Field* This is that good, to which the heart of God is carried withal' .
weight of love, to redeem it, to revive it, to raife it out of the Duff, that ir
may inlne again in his Glory, and fing of his loves.
The Lord Jefus telleth us, Mat* 24. 28. Where the Carkafs is, there the
S f 2 Hanles
£>*
Eaglts will be gathered together. The Scriptures reprcfent the Spirit of God
b its low eftatc,hi the Flcfh of Chrtfi, and his Members by a Dove, a Groa-
ning Dove. The Dove is in the clefts of the Rock, and the holes of the Srairs
Cant. 2. The Spirit defcended upon Jems at his Baptifin before his Tempta-
tions in the form of a Dove.
The Spirit in his Heavenly ftrength, and Glory is fet forth by an Eagle. I
have born them upon Eagles Wings, faith God. They pall mount up on high like
an Eagle ; faith the Prophet EJay. The Spirit is often expreffed in the plural
number, becaufe he is that Unity, which is the Spring, the Center, the Circle,
and Band of all blefled Spirits. He hath in himfelf an endlefs variety of Spiri-
tual Glories, which are all glorious Spirits in him, as he is, and one with him.
whitherfbever his Willis to go, they all go together with him. He Is there-
fore expvdled by fivai Lamps, [even Spirit sy and Eagles here. Where the
Carcuis is, there the Eagles will be gathered together The end of all this is i » •
make way for the letting in of a flood of Heavenly Balfom, of Divine love
upon every heart, upon the broken heart, to heal it 5 upon the hardeft heart
to (often it.
Eagles from afar,and from on high are drawn to flaughter'd Carcafie?,as to
their proper Prey So when theDivincImage lyeth in thee as a loathfomeCarcafe
at the bottom of a dark and deep Dungeon, now is it the mod proper Bait,
and rnoft powerful Attractive of Divine love. Now the Lord Jefus, the Eter-
nal Spirit with all the Troop of Spiritual Powers, and Glories refort to this
Carcafs, defend upon it, hunger after it. Now they feed, and feaft upon if,
until they have eaten it up, until they have converted it into one pure nature,
and glorious Spirit with themfelves.
When Ignatius was to be devoured by wild Beafts ; now faith he, fljall the
Teeth of the Lyons grind me into fine Flower, to make fine Manchet of me for
the Table of God. So do thou fsy concerning all thy Sufferings within, and
without: Thefe are the Divine Teeth of the Spirit of Heavenly love. Nov/
doth my God feed upon me. If my God feed upon me, if he nouriih, and
enlarge his own Life, Joys, and Glory by me, then (hall he alfb change me,
take me up into himfelf, diffufe his own Life, Joys, and Glory into me.
This is the firft Anfwer.
Anf. 2. Dear Soul, whoever, whatever thou art, thou art the Offfprmg of
Gcd. St. Paul citeth this from a Poet,confirmeth it by a Divine Teflimony,ap-
plyeth it Univerfally to all, maketh it the ground of Evangelical Truths, and
Loves \Ac~ts 17. 28. As Jome of your own Poets have faid ; We are his Off-
fprmg.
St. Paul hath fomething very like this, Ephef. 3. 9. The Gofpel wa> hid
in God from the Foundation of the World, who made all things by Jtfus Chrift.
God had the love of the Gofpel in his Heart, and fowed it as a fecret Seed iiv
the Foundations of the whole Creation, when he made all things by Jtfus
Qhrifi.
Chrift.JefmChrifi is theSecd oi Nature,as well as of Gracc,and fb lyeth hid in the
Bofom of every Creature, as the true Pearl in the Field. That Divine Image,
of which we (pake before, Was the fimilitude only, the Mother of Pearl ;
This is rheSubftance, the Pearl itfelf. In the Off-fpring of God is the Seed of
God. Where the Seed of God is, there is God hrmfelf in the Vertue, Power,
and fulnefs of his Divine Nature. Forfo the Seed of every Plant hath that
Plant Virtually, and Spiritually in it.
Be now no more unbelieving *, but believe. Believe the love, which God
hath 10 thee. Believe, that all the Inclinations of the Divine Will are to thee^
that the Eye, and heart ot God are turned toward thee in every place, fixt
upon thee with all that intention,and force of Sweetnefsin the Divine Nature.
For why ? He is drawn irrefiftibly to his own Seed', his own Son, his 6Vn 'elf
in thee. Then art his Gjj-fprmg.
When Micah was reproved for crying after/ theCcmpanv, he replied : Ye
have carried away my Gods, and ye Jay ; why crieft then ajtir us ?
No more now doubt, and fay ; why fhculd the mofthigh God with an Eye
of love from Heaven, thus follow me into every ftate of life, into all the cor-
ners of my heart? Why mould he by a voice of love from Heaven in the
Word, in Providences, in the motions of his Spirit thus cry, and call after me ?
Thou hail his Seed, his Son, himfelf in thee.
Do thou anfwer him again, and fay : Thoufeekeft thy felf, thy Seed, thy
Sheep crucified, buried, loft in me. O feek, and find it \ find it, and take it up
into thine Arms \ keep it in thine Arms, till thou bring it home to its own fel;,
to its loft Life, Joys, and Glories again. But I alfb feek my Life, rry Original,
my true felf hid with Chrift in thee in the brightnefs of thy Glory. O take
thy crucified felf in me home to thee into thy Bofbm. O give me my Glori-
fied felf with thee home to me into my Bofbm. Thus much for the fecend Anr
fiver.
^/j.Still the wounded Spirit figheth,and faith: Can Gcd takepleafure m
any thing common, or unclean ? Dear Souls, ever, dear to the Divine Will.,
when you have a fenfe of Sin or, Love ;and when you have none, underfland
the Myftery of the Divine Will in the order, and method of Divine love,
When you underftand this, you will have a deep, and kindly fenfe of Sin in-
deed, but fb,asto have a righter, and fweeter fenfe of love by i:..
There is a Twofold Love in God • a Love of Complacency, or Delight ; a
Love of Benevolence, or good Will. 'Thefirfi is that, by which he taketh plca-
fure in thee, as a Bridegroom in his beautiful Bride. The fecond is that, by
which his Will is fet on work to make thee beautiful, and a Bride to himfelf.
The love of Complacency is the firft,and thelaft love.The love of benevolence
is a middle- love, v/hich arifeth out of this, and endeth in it , as Springs, and
Rivers come from the Sea,asd run into it.
This is the Order of Divine love. Firft thou art beloved with, a love of
Com-
Complacency from Eternity, ai t\ riafs of Eternity, the
Word, the Lord Jefus, Secondly, Thi I r this e's lake beloved with a
love of benevolence in time in thine own Perlbn, by which love, God wiileth
all good so thee, and worketh all good in thee. Laftly* Thou art beloved with
a love of Complacency to Eterni y in thine own Perfon, as thou art decked
with all the Ornaments of the Divine Nature. This is the order of Divine
love. Irs Mufick is made up of thefe three Farts.
i. Part Divine love in d.e foft Part if a love of Complacency, or Delight
in thee, as thou art feen Eternally in the Per. "m of Chrijh Dear Soal, while
thou art complaining here below, and fixed thine Eye upon thy fhame, thy
God feeth thee all-giorious within, and without in the glorified Perlbn of the
Lord fefits. There he taketh his firil view of thee. There his Eye, and his
Heart are fixt Eternally to thee. Here he maketh choice of thee, here he fiil-
leth in love with thee, and his Soul rcfteth with per feci: delight in thee. For
he beholdeth thee, as a fpedcaclcof all Divine lovelinefs lying in the Bofom
of him, who is the brightness of all Divine Glory. As a Vefiel in the Sea is
filled with the Waters, and overflown with the fame Waters : (b art thou be-
fore the World was in the Perfon of thyjftjjt/) as in a Sea of Spiritual,Hea-
venly Beauties ; all full within, all covered without withthefe Glories ; quite
thorow tranfparenfc with the riches of their luftre; entirely (wallowed up into
the Sea of theft pure, and bright Glories. This is Electing Love, of which
St. P^//fpeaketh ; Ephcf. I . He Lath made us acceptable in the beloved one t. It
is a fignificant expreiTion which no language can anfwer for the Sweetne(s,and
Fulnefsof it; r.\-y-..y.uv;y.^raade acceptable. The phrafe hath this force in ir.
God embraceth thee with the Arms or the cleared, and tendered Iovcs,finding
thee entirely cloaihed, and encircled with the height of all lovelinefs in the
object of all loves, and the fir ft flat, the eilence irfclf of all lovelinefies the
Lord Jefm. His Soul is wefi-pleafed with thee to the utmofl: of al! Content ;
lie hath his fill of Plcafures in thee, enjoying thee in the Center of all Plea-
fintnefTes, his own Son.
z. Fart. Divine love in the fecond Fart is a We of Be??ez'ch?n~t\ While
thou art a d [ate Wildernefs, where nothing ^ppeareth but Dearth^ and
Drouth, but Bum, and Brake, the love of Eternity defcendeth, and lowed: it-
fas a Heavenly Seed in thee. It cometh down in Heavenly Showers. It
breaketh forth in Heavenly Sun-fhines upon thee. The fame love lpringeth up
into all manner of Spiritual lovelinefs in thee. Now the Grafs growct'h, I
Roes* and the Hinds play, where the Dragon lay. The Bramble I .rh
forth Roles. The Stony Heart is now made the Garden of God. rFi;e Soul
which wallowed in the filth of the Devil is wafl d by Eternal love in its own
Blood, redeemed by its own lire, made to bear the i rait of its own lo
and ready trimmed jor a Bride to itfelf.
3. 1 art. Divine love in the third Fart Is a love of Complacency, and de-
light
light in thee in thine own Perfon ; Now Heaven is opened to thee. God with
ail his holy Angels are continually defcending, and afcending between Hea-
ven, and thine Hear!:, which is become as it were another Heaven on Earth,
Gcdrefteth in his Love to thee, and rejoyceth Tifit-k Jmging over thee. The Mar-
riage-feaftcf the Lamb, and his Bride is kept in thee, and thou art that Bride,
God with all his loves refteth in thy Bofbm. All his defires, who is Infinite,
are terminated in thee. All his delights are confummated in thee. All the
Quires of Angels round about fing of his love to thee. All his Excellencies,
and Glories, all his works on every fide fing for his Joy in thee.
Ah! Dear Sods! When God ihali tftits bring ojtek your Captivity, how
will your Mouths be filled with laughter ! How will you be, as thole that
JDreamPBut why fhouM thefe glad Ty dings feem ro you tro good, too great
to be true. God is able to do all rlus for you, and in you. For his Power is In- \
finite. God is as willing, as he is able. For his Power lyeth in his Will, and ~-^
his Will is Love. Only wait thou for him: and keep thine- Eye upon the
hrir. Link in the Golden Chain of D :vinebve,which is faitned to the Throne
of God, the Perfon of Chrifi in Heaven, above all thy frailtie~, folly, and
lilths, before thy Being in FlcPo. This Link is that, which draweth after it the
other twoinfeparably, and infallibly.
This is the Circle or Heavenly love. Wirjt\ God loveth thee in Eternity
with that love,with which he loveth iheLovdJefiiSsFor ne beholdeth thee in the
light of the fame lovelinefs, in which he beholdeth ^fefiis Chnlh Then he
bringeth down theT'eafure of this love, and lovelinefs, which is his beloved
Son into thee, fbweth him, as a Seed of the Divine Nature, and Sonfhip. He
fpringeth up in thee, transfcrmeth thee into his own likenefs, groweth up in
an inseparable Union, and Fellowfh'p with thee. Nov/ God hath another Son,
in which he teeth his Son in conjunction on Earth, as he law them before in
conjunction in Heaven. Laftly fjod embraceth this Son on Earth, in whom
he feeth his Son. Hegiveth him the kifs of a Father, with all the Joys of a
Father. He taketh him into his Amis, carrieth him up into Heaven changing
him ftill, as he carrieth him up, till this Union begun below, be at laft made
perfect in, and fwallowed up into tliat Union, which was at tirft in Eternity,
Then fhall the Lord jefus fee himfelf in a Saint after the fame manner, in
which a Saint is feen in the Lord Jefus ; both being made perfect in Eachjand
all made perfect in one. Follow on to know the Lord, and his love, and ye
fhall know this love of the Lord.
i . Ufe. See the Evil ok fin upon two Accounts. Firfi S'n is an Aberration
from the Will of God. Secondly Sin is mpppofition to that Will.
i. The fit ft Evil of Sin is, that i> it an Aberration from the Will of God.
The Will of God is love. In every Sinful path thoulofefl the Love-Y re fence of
thy God. What is this Loz/e-Prr'evce and what is thy lofs in being deprived of
it ? In the Love-Prefence or God are thefe Things..
I. A
I. A high of Gkty fouling i 1 about thee. This Light of Glory cfoa-
theth thy Pcrionall over with its living iuftre, as with a Garment of pure
Gold, ot- Divine Lovclinefs.This Light hycth all things open, and naked to
thee in their Heavenly Beauties,in their Eternal Truths, and Subflances. This
lights? mutual Union, and Fellow (hip between thee, and all things in the
light, all the Children of light, all Spirits, and Forms of light. This light is
spiritual Paradife, in which thou fpringeft up, and rlounfhcft, as a Pjant,
. d Fiower of light. This Divine Light is a new W'ne, which thou continu-
jrdrinkeft in, and art filled with pure Spirits of all Life, Excellency, Loves
and Joys. Laftly, This pleafant, and triumphant Light chafeth away all the
ihadows, all the darknefs, deceits, melancholy,- and fears of the Night.
x. In the Love-Preface is the Face of God unvaiied, naked, and fmiling.
God is as a King, and a Bridegroom, in his Ivory Palace. Thou art, as hu
Queen, and Bride at his Right hand in Garments of Needle-work wrought
by the Eternal Spirit with all manner of Beautiful, and Delightful Flowers,
and Figures. Here they make thefe two glad with all manner of Pleafures, as
on their Marriage-day.
3. hx\ innumerable company cf Angels mike up this Love- Pre fence. Thefe
arc thy guard. They continually encircle thee, and encamp round about thee
in every place by night, and by day. Which way foever thou goeft, they
Ivar thee in their arms. They go before thee, to make fmooth paths for thy
Feet, and to prepare a reftmg place for thee. They contend with all the Powers
of Darkneis in thy behalf, for thy Body itfelf, even in Death. They make
Peace for thee with the Beads of the Field, and a Covenant for thee with the
Stones of the Earth in the name of the Lord Jefus, and by the Myftery of
the Gofpel. The darkeft Appearances of things have the face of Pleafure itfelf,
and put on Immortal Beauties for thee. The hardeft things foken into Spirits
of Life, and Love, flow with Springs of love, and delights for thee.
4-The God-Head itfelf encompafleth thee with a Ring of unapproachable
Po\vers,andIncomprehenlibleGlories,like the Mountains round about Hicru'a-
hm. Himfelf becometh unto thee the Habitation of a Rock, the Rock of E-
ternity, and Glory. Himfelf is thy King,thy Kingdom, thy Pa!ace, thyftrong
Tower ; thy fafery, thy reft, and thy pleafure. In this Divine ftrcngth, in this
Divine fecret no evil can come near thee, no good can ever fail thee, neither
the Bread of thy ftrcngth, and life, nor the living Waters of thy Loves,Beau-
ties and joys.
This is theL ve-Preface of God. This is drawn in, and withdraweth it-
felf from thee in the fame degrees, as fin is entertained in thy Spirit and Life.
Evil is a Privation of Good. How great an Evil then is the lead fin, which
depriveth thee of the bed, and greateft good the Love- Preface o£ thy God?
Buffed are the pure in Heart, faith OUT Saviour, they Jloall fee God. Mat. 5".
How curfed are the Impure ? Wo to the filthy, and unclean. They are con-
demned
X
demned to the loft of the fight of this God, and the fenfe of his Love, whicu
fight, which fenfe alone enlighten, alone fweeten Heaven.
This is the Willcf God^your SantTificatim. The WiU^^nd the Love of God
are one. While you ftand in a holy Temper, and State, you ftand in the Will
of God, you ftand in the Loye-vifions, and Love-embraces of God. What a
horrour mould you have for every Sin, which cometh to match thefe bleffed
vifionsof Love from before your Eyes, and you from themidft of thefe em-
braces of love?
When the Lord Refits died, the Sun was entirely darkned befides the courfc
of Nature, the Rocks were rent afunder, the Earth ihook, and trembled, the
Graves were opened, and the Dead came forth. How dreadful, and difmal
a thing would Sin appear, if we met v/ith (6 unnatural, affrighting a Change
as this, upon the acl, or meditation of every Sin ? But the change is far more
tragical, and mournful, if v/e faw it with the Eyes of our rnind,as indeed it is.
Upon the arifing of each Lufr. in thee to gain thy Will from the Bofbm of
thy W*Ji; Jefm Chrifi is (piritually (Iain in thee, who hath a Twin-life with
thy life, while thou lived in the Divine Will. This is a Death far more dead-
ly, than that in his Flefh. Now that light of Glory is extinguiihed in thy
Spirit, which fhineth ten thoufand times brighter, and Tweeter, than the Sum-
mer-Sun. Now the Rocks the Divine Powers round about thee, rend afuri-
der, and remove out of their places. Hell is opened. All things round about
thee are Apparitions from beneath ; evil Spirits walking in all Forms of things!
The whole frame, and face of Nature is full of Darknefs, and uncertainty,
Tremblings, and Horrour. The whole Image of things within thee, and with-
out is changed from a Love-Frefence to a fpecliacle of Wrath,and Vengeance.
O that Men underftood, and would believe the Evil of Sin, of a depar-
ture from the Divine Will, which is a Sea of Love, to their own Will,which
is a dark fire of Lull: burning up into an open Hell. But though they neither
underftandj nor believe it • yet is it true, and they feel it to be lb.
i.The Second Evil of Sin is an oppofition to the Divine Will, that is,to theDr-
vineLove.But can any oppofe uncleanLufts to fb pure a Love ? Earthly,Hellifh
Lufts to (bHeavenly aLovePFlefhly Lulls to a lpiritualLove,aLove,which is the
Life,and Immortality of allBleffedSpiritsPCan any oppofe raging paflions to the
meeknefs,and fweetCalm of Divine Love? Can any fet thetnfelves againft that
Love which wooeth them continually,till it win them,which doth all things for
them? Can any fb caft fhame upon that Love, which poureth forth it(elf,as a
fweet-fmelling Ointment of allGrace,and Beauty upon thelrHeads,andPerfbns?
Are any hearts to be found fb hard,that they will wound EtcrnalLove itfelf,
while it is pouring forth the Life-Blood of its own heart.partly for a Divine
Bathto warn us white in,part!y as a prec'ousBalfbm to heal thofewo'.mds.which
Sin, and Sorrow make in them? All this we do, while by Sin we walk con*
trary to the Divine Will, which is all Love, Love framing all -contrivances,
T t caiVna;
calling itfelf into all Forms in Heaven, on the Earth, under the Earth, a&ing
all parts of Life, and Death for us, to gain us, and to crown us with all its
joys, and Beauties. O how uningenuous, how unnatural a thing is Sin ? O take
heed of trufting the comforts of your live?, the life of your Souls, the fweet-
nefs of your Relations to it.
The foundations of Heaver, and Earth are not (b firm, as that of this
Truth : The great efi Evil of Suffering is to be chofen a thousand times, rather
than the leafi Evil of Sin. In the midft of all other Evils thy Will may ftand
in a Love-Union with theD!vineWil],which is the onlyParadife ofDeh'ghts,and
Beauties, that never fade* In every Evil of Sin thy Will ftandeth in oppofiti-
on, and enmity to the Divine Will, which enmity alone is the Center of Hell,
where all its blacknefs or dnrk::cls, all its unquenchable fires, all its innumera-
ble furies, forms of torment rile up into it.
Our Lord Jefm in his Agony, on the Crofs, in all his Sufferings had a Joy
fet before him. The Wrath of his Father with all its Tempefts, which fhook
Heaven, and Earth was a fpeclacle of Divine Love, and Joy fet before him.
For in all this his Fathers Will was done by him. His Will was tuned to his
Fathers Will. So the Harmony ,and Mufick of Divine Love plaid in the Ear
of his Spirit thorow all. His Will was an excellent Lute, the more it was bro-
ken, the more fweetly it returned all that Mufick.
On the other fide all thepleafuresof Sin, all the Glories of the Creature to
a finfulSoul are only a fcene of Heaven in Hell. For the Will ftandeth in a
Contrariety to the Divine Will, which is the Supream Love, and Joy. What
can the Contrariety to the Supream Love; and Joy be, but the deplorable ex-
treams of Wrath, and Torment?
U/e z. The Will of God declareth itfelf to be Love, to this end, that you
may not fin by departing from it : but if any man do fin, that he may pre-
Jently return. Saul was foftned, and melted, when he heard the language of
love from David, who had watched over him to pre(erve him, while he flept
in the midft of that Army, with which he made War upon him : Is this thy
voice my Son David ? laid he then. Open thine Eyes, Ice the Divine Will
with innumerable Eyes of love watching over thee in the midft of thy rebel-
lions. Open thine Ears, hear the Divine Will wooing thee with the fweeteft
language of love in the midft of thy pollutions. This will turn thee again to
the Will of God to melt thy (elf into its Bofbm, when once this thought ari-
(eth in thee, that thou returneft to a Bofbm of love ever open to thee.
Ufe. 3. Be in love with Holinefs. Holinefs is a Conformity to the Will of
God. This Will is Love. How €aiy is that Yoak ? How light is the Burthen?
How pleafant is the Law of Love ? Keep my Commandment, and abide ye in
my Love, even as I abide in my Fathers Love , faith Jtfm Chrift. To abide
in the Divine Will, to keep the Commandments of that,is to abide in the Para-
dife of Divine love, to drefs it, and keep it. David f^ith of the Law of the
Lord *
tin?
Lord, ?fal. 19. It is more to be defer ed, than thoufands of Gold) and Silver. It
is fleeter than the Honey , and the Honey-comb. In keeping it is exceeding great re-
ward, Hear, O beloved Souls, and be wife, and be in love with Holinefs. In
every command to Holinefs God cometh to you in the Light, and Purity of
all his Divine Beauties, in the Strength, and Sweetnefs of all his Divine loves,
to make thee like himfelf , to marry thee to himfelf. In every act of obedience
to this law of Holinefs,thy Perfbn fhineth with ? Heavenly luilreby the fhining
forth of the unvailed Perfbn of God upon thee : thou receivc§a kifs of Hea-
venly love immediately from the Mouth of God, and returneft it again. O
tad, and fee. Then you will fay, that this Heavenly Traffick is beyond that
of all precious, of all pleaftnt things. No where fuch loveliiiefs, as this; no
where fuch love. Holinefs is a Conformity to the Will of God. The Will
of God is Love,theFountain, and the Life of all Incorruptible Beauties,of all
pure, and ever-fiourifhing Pleafures.
I have done with the jecond Pefcription of Divine Love, which defineth it
to be the fame with the Divine Will.
3. Defer i p. God is Love. He, who was the Difciple of Love, who lay in
the Bofbm of Love, and fb bell: knew what Love is, declareth Divine Love to
be the Nature, and Effenceot God. God, faith he, is Love. He that dwellethin
Love, divelleth in God, andGrod dwellethin him, 1 ]oh. 3. 16. As the Sea is
a heap of Waters: The gathering together of the Waters God called the Sea, Gen.
1 . As the Body of the Sun is a pure, and fimple Light : fb is God a Collecti-
on of Loves : a gathering together of all Loves into one Spirit. This is the
Divine Nature an Unity, a Purity, a Simplicity of Love.
I (hall endeavour to fhew you by four Arguments, that there is no name,
which doth fb properly, fo fitly exprefs the nature of God, as this of Love.
1 . Argum. The fir ft, the principal Things the beginning of all Things in God
is Love, 7:Jal. 1 3 6. I intend a fhort Paraphrafe upon this whole PJalm ; be-
caufe it maketh fb clearly, and fully for my purpofe, being taken altogether
from the beginning to the end of it.
If you would hear the Mufick of Angels, of Heaven ; if you would hear
the living Harmony of the Divine Nature, as it is all Love : liften with a
Spiritual Ear to this Pfalm, which is a Song compofed entirely of this Subject
of Divine Love. If the Spirit of God aflift me to found forth aright the
Heavenly Mufick of this Pfalm, I do not doubt to make your hearts in your
Bofbms to leap, and dance to it, by that time I have done.
Firft, Take two general Obfervations concerning this Pfalm.
1 . Gener. Obferv. This is a Vfalm of Praifes, and Thankfgivings $ the
Work of Heaven, a Heavenly Work. But all the Praifes here are attributed
to, all the Thankfgivings are terminated in Love, and the Eternity of Love.
This is the burthen of the Song repeated in every verfe ; this is that,into which
all the Strength; and Sweetnefs of the fenfe is (till refolved j this maketh one
T t % half
half of every verfe quite thorow the whole Pfalm ; For bis Mercy endureth
for ever. The Word in Hebrew fignifieth alike , Mercy 3Kindnefs, Love. That
word endureth, is added by theTranflatours. You may read the words with
as full an agreement with the Original, as I humbly conceive,, For his hove u
Eternal.
But however this be,, it we adhere to the Tranflation ; Mercy is one of
the fweetelt, tendereit, largeft names of Divine love.
I. Mercy lS^Lcve condefcending, and defcending from the heights of all
Heavens above to the nethermoft parts of the Earth, to the netheimoft Hell.
z.Mercy isLove uniting itfelf to the vilefl:,and mod miferableCrcatures,which
lie below, which (lick in the Mire, and Clay in the bottom of the Pit. There
love lympathizeth with, them, maketh itfelf entirely one with them in their
low eftate.
3. Mercy is Love making a mutual and ftrange exchange with thole loath-
fome and loft Souls. It taketh to itfelf their guilt, {hame, weaknefs, and woes.
Itcriveth to them its own Righteoufnefs, Strength, Beauties, Joys, and Glories,
"Thus Mercy is the circle of Divine love, as it cometh forth from Heaven,
and Eternity j goeth down to the loweft depths of Time, and the Crear
tion * then afcendeth again, till like the Sun it return thither, where it fir ft a-
rofe. Poor, and broken Spirits, who lie at the utmoft ends of the Earth mour-
ning as outcafts ; hope evermore in Eternal love, wait for ir. The love of
God will find, you out, it will meet with you, and take you in its way> For
Divine love is Eternal. It encompaiTeth Heaven, and Earth ; Tinman d Eter-
ty. His Mercy endureth for ever.
i. Gener. Obferv. This Pfalm comprehendeth all things in it, Created,
or Uncreated ; the Nature of God; the Ferfons of God, and of Chrifi ; the
Wonders of God ; the Works of God ; the Works of Nature, Grace , and Glory.
It comprehendeth all things. Then it maketh \ht ground, and Crown of all to
be Love : this is brought in to every particular in each verfe, as the Reafon,
~Rule, Refult of all ; For his Mercy endureth for ever yfor his love is Eternal.
It is a maxime in Nature, that all motion is founded upon fomething un-
?noveable. This is the Divine Maxime, upon which Heaven, and Earth
flandeth ', all motions in the heart of God , and in the Creature ;
of Grace, and Nature are founded upon the unmoveab'enefs , the un-
changeablenefs oi eternal Love.
Oblelled Love ! ObleiTcd God, who is this love ! O bleffed Soul, which
with a fpiritual Eye created by this love feeth this all, this whole frame of
thino-s to be a ftruc~ture, a compofure of Divine Love .' Eternal Love rifing
up into a Temple, which itfelf filleth with its All-powerful prefencc and God-
Head, figuring itfelf in all Forms ; acting all Parts ; dwelling, and converfing
With us, with itfelf in us, and in all things.
Wandring Souls, take what wings you will to your feives, you can never
fly
fly from the Face, from the Bofbm of this Love. The Face of Divine Love
fhineth thorow all things. The Bofbm of Love is theNenym which all things,
lle.He that hath anEye to fee this Lovejbe that hath aPalate to rellifti it,feeleth
and feedeth upon aHeavenlySweetnefs dropping from theDivineNature thorow
all Obje&s, thorow all his Senfb, as that Honey from the Rock of Eternity.
• Thefe are the two general obfervations. I come now to the parts of the Pfalm.
which are three, i. God. 2. The Wonders. 3. The Works of God.
1. Party God. This Tart hath three Particulars. 1. The Nature of God,
z. The Perfon of the Father. 3. The Per/on of Chrift.
1. Partic. The Nature of God is Love. Ogive thanks unto the Lord, for
he is good, for his Mercy endureth for ever. v. I. Goodnefs is the Nature o£
God. All the Goodnefs of God confifteth in his Love, and the unchangeable-
nefs, the Eternity of that. The Lord Jefus teacheth us in the Gofpel, that
there is none good, but one, that is God. God alone is good effentially, and fb
primitively, and fo perfectly, infinitely good. For nothing can limit, or con-
fine itfelf. Goodnefs is in each Creature, as an accident only. In God it is his.
effence. The effence of God is goodnefs. The effence of goodnefs is Love, Eter-
nal Love. O give thanks unto the Lord, for he is good, for his Mercy endureth
for ever , his Love is Eternal. The Reafon, or ObjeB in God of all Thank£
givings is his goodnefs The Formal Reafon ,. the Effence ot his gpodncfs is his
Love. ^
As we pafs, let us make four fhort Notes upon this Particular. 1 . Faith in
the Soul is to be the Counterpart of Love in God. How large then mould our
Faith.be, which is to anfwer fb great a Love ? All the goodnefs of God lyeth
in. his Love. The EiTence of God, which is fb incomprehenfible, fo infinite is
Love. The Heart of God, the Divine Nature is all Love. O that our
Hearts, our Souls, our whole Being were all one Mouth of Faitb3 and that
Mouth opening itfelr ftiii wider and wider to take in thefe Seas of Divine
Love. z. The goodnefs "of the Divine Nature is Love. The Seed then of all
goodnefs in us is Divine Love. Let us never fay ; the Evil of my Heart, and
Life keep me from the Fountain of Love in the Heart of God. If I were
good, with what Freedom fhould I come to it ? With what defire, delight
mould I drink of it ? Take in this Love, that thou mayfl be good, This is
the beautiful Flower,. and ripe Fruit of the Divine Nature in the Creator.
This is the Immortal, and precious Seed of the Divine Nature in the Crea-
ture.
2. Partic. ThePerfon of the Father is Love. Ogive thanks unto the God
of Gods ,for his Mercy endureth for ever,v. z, The ground upon which I Inter-
pret the God of Gods in this vcrfe to be the Father, the Lord of Lords% in the
following verfe to be Jefus Chrift, ii the Authority of the Holy Ghofi in.the
New Teflament, who olten diiHnguifheth thefe two ever-bleiied Per Ions by
thefe feveral Tides of God,znd.Lord. St. "titer faith of Jefus Chrifi in the
Alls \
[ji6]
AEls j Him hath God madz both Lord, and King. St. Paul iaith ; There is one
God the Father, of whom are all things, and we of him. There is one Lord Je-
ff/*, by whom arc all things , and we by him. The Holy Apoftle feemeth here
by the name of God to underftand the Fountain of things • by that of Lord,
the Channel In another place he fpeaketh in like manner : There are diffe-
rences of Adminiftrations, but the fame Lord. There are diverfities of operations,
-hut the fame God, who worketh all in all. God is the Original of all Power ;
Jefe/s thrift, the great, and univerfal Adminiftrator, the (upream Minifter in
all the Affairs of the God-Head, and (b the Lord.
But to return ; the excellency by which God the Father infinitely furmoun-
teth all the Gods, <ill Powers, Greatneftes, and Glories is Eternal Love. The
Soveraignty, by which he reigneth over, ruleth, rideth forth upon all the
Gods, all Powers,Greatneffes,and Glories is Eternal Love. The Fountain of the
Father, from which he bringeth forth the higheft Spirits, Angels, and Saints
into the Heavenly Image, and Form of God, that they all become, as Sons of
God, as Gods round about the Throne of the God of Gods, the Father of
them all ; this Fountain is Eternal Love. O ye Saints ! O ye Souls, whom God
hath created, and brought forth from a Seed of Love in Eternity, lay your
Mouth to this breaft of Love, (lick in abundantly the pure Milk of Eternal
Love, that you may nourifhthe Divine Nature,and grow up into the Form of
God by it. What do we make our felves, when we caft off Divine Love,
when we ceafe to love ? We caft oft the Divine Nature, and become Devils.
The God of Gods, the Fountain of the Divine Nature, the Father of the Di-
vine Life, and Image in Angels, and men hath all his Praifes for his Love, he
hath his vertue, perfections, and preheminence all confiding in his Love, and
the Eternity of that. O give thanks unto the God of Gods '.for his Mercy endu-
rethfor ever : for his Love is Eternal, *v. g.
3 . Fart. The Perfon of Chrifi is Love. O give thanks unto the Lord of L crds :
for his Mercy endurethfor ever. The Kingdom of Chrift is a Kingdom of Love.
All the Praifes of his Reign are terminated in everlafting mercies, the kindne£
fcs of Eternity. As Jtfm Chrift is the Lord of Life, and Prince of Glory ; fo is
he alio the Lor d, and Prince of Love.
The Headfhlp of the Lord Jefus over all Principalities, and Powers is the
Well-head of love. Our Saviour, as he is the Wifdom of the Father, by which
he condu6reth all things, is a love-channel, the way of love, a contrivance,
defign, and myfteryof love. As he is the Power of God, which carrieth on
all, fo he is a flood of love pouring forth itfelf into this channel, and running
along thorow it, filling all the windings, and turnings of the Creation, and of
Providence.
Who would not worfhip thee, O thou King of Saints 1 O thou King of
loves ! Who would not kifs this Son with a kifs of Allegiance, and be a Sub-
ject in this Kingdom ; where the King, and the Kingdom both are love. The
(harpeft
fharpeft reproof here is a kifs of love. Thedeepeft wounding is an anointing
of love. The Lord Jefus in this fenfe alfb is the King of Kings, the Lord of
Lords. All his Subjects are Fellow-Lord, Fellow-King together with himfelf,
fitting together upon one Throne, which is a Throne, of Grace, Throne of
love, love findeth, or maketh an equality.
I have paffed thorow the firfl part of the PJalm, which is the God of live
2. Part. The Wcndin of love. To him, who alone doth great JVcnders :for~
his Mercy endurtthfor ever, or his love is Eternal, v. 4. All the wonders
of God are wonders of love. God is in nothing fb to be admired, as in his
love.
Admiration is imperfect knowledge. Thofe things are wonders to us, which,
are incomprehenGble, the caufes, and natures of whxh we cannot fearch out,
or reach to. What Joy is this to underftand, that all that, which we cannot
underftand in the nature of things, which is, as a thick darknefs round about
us, is a glorious myftery of Divine love? That all that every where, of every
Creature, of every Providence of the Creator himfelf, in which ourSpirirs are
fwallowed up,and loft is an abyfsof love, a great, and mining deep of Divine
love?
He who thinketh, he knoweth anything, faith St. Paul, knew eth nothing, as<
he ought to know. How wife, how right, how pleafant is this, to know, that we
have a perfect, a right knowledge of nothing, that all things may become
wonders of love to us ; that the lefs we fee, the more we may feel of a Di-
vine pleafure in the admirations, and raptures of Divine love tranfeendinp- our
higheft faculties -y that where we cannot comprehend things, we may give up
our felves to be comprehended by an incomprehenGble love ?
The Body of the Sun cannot be feen, but dazleth, and darkneth our fighr,,
when we fix our Eyes upon it. Tne Stars are faid to be vaft Bodies of Light,
and Glory. Yet we fee nothing of them, but little twinklings, and fparks.
The reafon in one is the excefs of Light ; in the other the excefs of Height,.
Believe it ; all things round about us are Stars, and Suns of Divine love • love
in Divine Forms of a tranfeendent magnitude, and luftre. But we fee them
generally in a dusky, and (hadowy Appearance, like the Sky at a great dift-
ance , or at beft as little (parks, and twinklings of love. Our fight faileth by
reafon of the greatnefsof the Glory, and its height above us..
I come now from the fecond to rhe third fart of the Pfalm.
3. Part. The works of love. All the works of God are works of love. The
works of God, and of love are of three forts ; works of Nature , works of Grace ; ,
works of Glory.
1. Works of Nature. Thefeare fummedup in the Principal, and Univerfal
parts, which comprehend all the reft, v. 5. 6, 7, 8, 9. The Heaven, the
Earth, the Day, the Night > the Sun, the Moon, the Stars are mentioned. To
every one of thefe diftincYiy is annexed that clofe, and Crown of love \ for Hisj
Mercy en duvet h for ever yor his love is Eternal* The-
Tlie whole frame of thing? is a Creation of love. All the Creatures arcfr
many Forms, and Shapes, which love putteth on to appear to us in, to con-
vene, to fport itfelf with us. If it take to itfelf the Giory of a King in the
difcoverj or. itfelf by the light of the day : it takethto itfelf a greater Glory,
and affordeth a greater pleafure by furmounting all our Powers ai.d being
incomprchenfible, when it hideth itfelf inthedarknefsof the Night.
Love is the Center of the Earth beneath, on which the Creation
rcfteth and moveth. Love is the Circle oi: Heaveu ab hich encempaflerh
all.
It is Divine love, which rideth upon the Circuit of t ns,
of all the Heavenly Spirits , and Heavenly Bex s , rulii g all
things by its blefled, and fweet influences from thence. If is Divine /hich
foweth itfelf, as a Seed in every duft of the Earth, to fprmg up from thence in-
to a Divine Form and Fruit. The Sun is a Figure of Eurnal love (liming
forth with its naked Beauties in their full Glory. In the Moon We lee We
thadowed, and coming forth with its Night-drefs to rule, and tr.iighten every
night, theblackeft, the moil tempeftuous. The Stars are innumerable Eyes of
Love looking forth upon us, watching over us, attracting our Spirits, and draw-
ing them up to Heaven, to the Fountain of love. They are fo many (parks of
love flying forth from the Heart of God, and glowing continually round about
us to warm, and melt cur Hearts.
Can we now keep dark, blind, cold, unkind, unclean, dead hearts in our
Bofbmsinthe midftof a Creation of love, where fo many Eyes of love fhine
lb fwectly upon us, fb many fparks of love lie glowing round about us, fb
many Seeds of love are (own in our Earth, fo many influences of love are con-
tinually falling from the Heavens on every fide.
The heat of the Sun warmeth ftone-walls, quickneth (lime to a living Crea-
ture. You that hare hearts of ftone in your Bofbms, lay them open to the
Beams of hMove.they will be warmed with a Heavenly heat,they will live the
life of Angels, of God.
The work of Vrovidence is to be annexed to the Creation among the works
of Nature. The work of Vrovidence is painted out to us in the Nation of
the Jeivs, as in a Figure from the tenth verfe to the twenty thirds as the Soul
formeth, animateth, and inhabiteth the Body , as the Soul is all in the whole
Body, and a'l in every part of it : fb is Eternal love the Spring, the Life,
theSweetncfyhe Beauty redding in the whole work ofProvidence,and refting
entirely on each line, each motion of it. Every particular in each verfe is fet
oS with this love, as the ground, the glory, and the rellifh of all: For his
Mercy endurethfor ever : or, his love is Eternal.
As a Silkworm fpinneth a (oft, and fhining piece of work out of its Bowels,
in themidfl: of which itfelf liveth, and dyeth to live again with Wings, and
(multiply itfelf :fo is the whole piece of Nature, and Providence a rich, and
delicate
delicate contexture of the tendered Love. Eternal Love fpmnerh it oat of its
own Bowels, liveth with us, and dyeth for us in the midftof it. Then it ri-
feth again with Wings of Spirituality, and Glory. In this Divine Form k
cometh again to generate a Divine Seed to itfelr.
A Painter, who is drawing a Beautiful Perfon, keepeth his Eye ever upon
the Life. Whether he lay dark or bright Colours, whether he make Shade,
or Light, crooked lines,ftraight or circular: Hill he is acled by that Idea of
Beauty, which he taketh into his Spirit by his. Eye from the Life itfelf ; ftili
he is forming that lovely Face in every ftroke, and colour. Thus Divine Love-
in the whole Age of the World,in the life of a particular Saint, in the gene-
ral Afiairs of the Ghurch fometimes maketh a Land of zAigypt, fbmetimes a
Paffage out of it ; here a red Sea, there a way thorow it $ now a Wilder-
nefs, then a Land of Canaan But in all thefe it ever hath its Eye upon that
Divine Glory, which Eternal Lovebringeth forth to it (elf, within itfelr* as its
own Eflential Form and Image. This Glory, this Life- Image of Love, is
that, which it is forming in every z^Egjft, Sea, Wildernels, and Canaan.
The Heathen represented the Nature of this thing by Venus,the Mother of
Love ; the Seeds, and Life fpringing by a Cupid, Love the Child of this Mo-
ther, Gen. 1. 2.. It is (aid that the Spirit of God moved upon the Waters.
The^Paraphrafe upon that Scripture maketh it to be an allufion to a Dove,
which is the Bird of love fitting upon her Eggs, and hatching her young one?.
The Holy Spirit is often in Scriptures reprefented by a Dove. Eternil Love is
of a Truth, that Almighty Spirit, which at firft fate upon the whole Crea-
tion to form it, and moveth upon it thorow all times to cherifh, and govern it.
Love is the Mother of all above. All things are the Off-fpring of Love, a
Race of Seminal, and Springing Loves. Mercy, Love runneth along with
the whole, with each particular of the whole thorow the length of Eternity
itfelf. This is dill the Burthen of the Song : For his Mercy endurtthfor ever.
x. The Works of Grace. Thefe are the fecend Jort of Divine Wcrh\ and
thefe alfb are the Works of Love.
Thefe are divided into three Hanks.
1 .The cenftant abode of the Soul in the Heart of Ged.fi ho remtmbred z:s in our
low eftate.v.z^. Thou, O broken Heart! Art linking by ignorance, by unbe-
lief,by thy fall from God, thou art finking ftill deeper into the Darknef?, and
Filth of this World, and thy Lulls. Still thou finkeft into the Power, and
Horrours of the Devil.Now thou fayeft, ; thcLord hath rorgotren me, he hath
cafe me oft for ever. Yet he rernembreth thee in thy low eft ate. Still thou art
in his Thoughts, thou art in his Heart, as a Pillar in the Temple of the Di-
vine Nature, which is Love, never to go forth. Thy Perfon is ever before
him with a Sweet . and deep Impreilion upon his Spirk never to be raled out.
What hath done-this ? It is Eternal Love. This is^he Light o£ the Divine
Mind, which continually prefenteth rhee to it in the drefsof its own Beauties.
11 u TV s
This is the fitfeet force of the Divine Will, which holdeth thee fall; in itfelf^
which bearcththceinits Arms thorowall conditions, and will not let thee go
tov ever. This is the Reafbn, why He remembreththee m thy low efiate : For
his Mercy endurethfcr ever.
i. The bringing as back into the Bofom of God. This is the fecond Rank in
the Work* of Grace. And hath redeemed hs from our Enemies ; For his Mercy
endureth for ever, v. 14.
It is Eternal Love in the Bofom of the Father, which hath fent Jefus
Chrift forth from thence for us^ and to us ; that he may be our • Sacrifice,
our Ranfom, and our Redeemer.
It is Eternal Love in the Pcrfon of Chrift which cometh down from Hea-
ven to make itfelf a Sacrifice for us to the Juftice, and Wrath of God.
It is Eternal Love in the Perfon of our Jefits, which defcendeth upon the
Earth, as a Field of Blood to undertake the Fight with the Powers of Dkrk-
nels, that he may reskue us, and redeem us from all our Enemies on Earth, and
in Hell.
It is Eternal Love in the Pi-rfbri of Jefus Chrift, that giveth itfelf a Price
for us, that one Pearl, in which Heaven,, and Earth, with all the treafures of
the Creature, and Creator lie to purchafe us to itfelf.
It is Eternal Love in the Perfon of our Heavenly Bridegroom,that giveth it-
felf to us, to cioath us, to form us^to act us,to beaCrown of Divine Glory upon
us 5 to be aFountain of allSpii itL>aiLoveiinefs,Life,Grace,Purity,and Joys in the
midftof us. Thus it redeemcth us from oar Captivity, and Shame. Thus it
maketh us a Bride fit for itfelf coming forth ready trim'd out of the Heaven
of its own Embraces.
3. The nourijhing of us in the Bofom of God. This Work of Grace cometh
in the third Ra?tk : Who giveth food to all Flefl) : For His Mercy endureth for
ever. Mark, how thefe anfwer one another : Mercys Food: All Flefh ; For
ever.
Eternal Love is both the Feeder, and the Food. If God give Food , If
everlafting Mercy, Eternal Love in the Divine N uure, and Form give Food :
This is Food indeed, not the Flood of a Shadow, or a lie. My Fie fin is Meat
indeed^ my Blood is Drink indeed \ faith our Lord Jefus. The Lord fpeaketh
not this of his Humane Nature. For of this he faith in another place : The
Fleflo profiteth net : but the Spirit quickneth. It is Eterr.:i Love, which is the
Flejli of Chrift, the ftrength, and fubftance of tnt Divine Nature. It is Eter-
nal Love, which is the Blood of Chrift, the Li- nd Sweetnefs of the Di-
vine Nature. This is that Meat indeed, and Dri> eeds which Love giveth
for Food to dl Flejh in its jBofom tonourifh.it to F ! Life
I have pafled thorow the fecond Sort or Divi,: . . ks, the Works of Grace
3 . Works of Glory. O give thanks unto the Goa of Heaven : F&r his Mercy
mdurefhfot fuck v. z6. and laft. The Pfalrn begun with Goodnejs, as its
ground
"w
tj?n
ground of Love, v. I. It cloleth its Mufick with Heaven, as the Crown of
Love. The natural Heavens, the Heavens of the firft Creation are not inten-
ded here, Thefe were mentioned in the body of the Song, and pals away.
Thefe are the laft and higheft Heavens ; the Heavens of Glory : the high and
holy places of Eternity. Thefe Heavens are all made of Love- All the pre-
cious, and incorruptible Subftance ; all the unexprefiible, and pure Sweet-
nefles : All the Divine and unfading Beauties of thefe Heavens are Eternal
Love. All the Praifes given to God, as he appeareth in thefe Heavens with
all his Saints, and Angels ; all his Joys, and Glories round about him, are at-
tributed to Eternal Love, the Root, the Flower, the Fruit, the only reafbn,
and rellifhof all. O give thanki to the God of Heaven : For his Mercy endu-
rethfor ever : For his Love is Eternal. The mid ft of Solomons Chariot is paved,
orflameth with Love, Cant. 3. The Center of Heaven is a Love-fire. All
the Spirits, and Spiritual Glories of it are Immortal flames of Divine Love.
2. Argum.Love is the end of all Things witbGod.This is the fecond Argu-
ment to prove Love to be the proper Name of God, -and full expreflion of
the Divine Nature. Love appeareth to be the laft end of all things three ways.
i, All the Works of God end in Love. 2. All the Attributes^ arid Excellencies
of Godferve his Love. 3 . God refteth in his Love.
2. All the Works of God end in Love. Pfal. 145'. v. 9. His tender Met-
cies are over all his Works. The word Mercies cometh from the Belly ; the in-
ward farts ; the Womb. It fignifieth the very heart of Love., where it firft
liveth,and never dieth. where it lyeth warmeft, and hath the ftrongeft pulfe*
It fignifieth Love in its Center, and Fountain, where its operations are tende-
red, iivelieft, and higheft. It fignifieth that the deareft or all Love?, the love
of a Mother to the Child of her Womb. This Love is over all the Works of
Gtd. Over in Hebrew hath alfb the fenfe of Ahve. It is the end alone,
which hover all, and above all. In thefe two reipe&s Love appeareth to be
the end of ail the Works of God.
1. Love is over all the Works of God. As a Bird fpreadeth itfelf over its
Neft to hatch, and cherifh its young ones : So the end fpreadeth itfelf- over
all the means, and ways to it. The end fafnioneth, and formeth them. Tl e
end dircð and moveth them. The end putteth a Beauty upon them, and a
pleafantnefs into them.The end terminateth,and perfect eth them in itfelf.Tht-s
Divine Love, as the Heavenly Dove, maketh the whole compafs of things its
Ned, and fitteth upon it. Love giveth Beirg, Form, Motion, Light, Life*
Lovelinefs, Perfection to all the Works ot God. Love is the coniummatior *
and Crown of all. Thus love is the laft end.
2. Love is above all the Works of God. Nothing can be above all hefides
the end of all. The end of allboundeth all things and confineth them. Eveiy
thing, which hath an end is finite. The end itfelf is infinite, becaufe it haili
nothing above it to give bounds to it, nothing beyond it to terminate ard
U u 2 con-
• ■
confine it. Divine Love is the end of all good, the meafure of all good, an
infinite good. For the love of God is above all the Works of God. O the
tranfcendent Sweetnefs, Suitablenefs, Gvjodnefsof Divine Love! When you
h.ive extracted all that is fweet, all that is agreeable, all that is good out of
every Creature, every Divine Work ; the Love of God is fweeter, and bet-
ter than all this. Yea, there is in rhis Love a fweetneiS, which fb much excel-
kth; which is To quite of another kindjthat by all this you can take no meafure
of ir, you can make no conjecture of it. For all this is finite, and that is in-
finite. Now it is a firm and fure Rule : there is no proportion between a fi-
nite,and an infinite Being. You muft taft thisLove itfelf to know how precious
it is. All the delights here, when they are higheft, trueft, and pureft are ■
dreams only of this Love. Awake, O Soul, and drefs thy (elf to be a Bride to
this Love. Stir up all thofe infinite defires, which are (own in thee to meet,
embrace, and take in the infinite excellency, the infinite Sweetnefs of this
Love.
z. All the Attributes, and Excellencies cf God ferve his Love\ This pro-
veth Lave to be the^Wof all. We read thus, Ephef i. 5% 6. Who hath pre-
defy mated us to the adoption of Sons by Jefus Chrifi in himfelf according to the
good pleasure of his will to the praife of the Glory of his Grace. Grace is Love
with thefe three Graces adorning ir, Freedom, Sweetnefs, Fulnefs. See if this
Love be not God himielf, to which the Praife and Glory is given. Can this
be any other, than God in his laft, and naked Appearance, the end of all, to
which the Praife, and Glory of all is afcribed ? Behold, with what Pomp Di-
vine Love is brought in. A long order of Divine Glories- go before it. Love
followeth them, as King, and God. 1 . The Counfels ot God in Eternity
comprehended in the head of them all predeftination ; Who hath predtftinated
us. z. The Adoption, the Sonfhip, all the Sons of God. 3. Jefus Chrifi him-
lelf, the brightnefsof the Glory of God, by whom all the worlds Vifrble, In-
vifible ; of Nature, Grace, and Glory are made ; in whom all the Fulnefs of
the God-Head dwelLeth Bodily. 4. The Will of God, which is the unfear-
chable Treafure of all Sweetnefs, Goodnefs, Power, a«d- Joy ; the Seed, and
Fruit of all Defires thorow Earth, and Heaven. Yea the-good pleafure of his
Will, which the Will of God, like the Sun mining in its ftrength, or a full
Sea. All thefe in their Order ferve to the Praife of the Glory of Divine
Love. Who hath predtftinated us to the Adcptirn of Sonflup by Jefus Chrifi in
Himself according to the good pleafure of his Wll, to the Fraife of the Glory of
his Grace. All the moft Spiritual, and higheft Images of God in his Sons •
all the moft beautiful, pureft, and fweeteft Idea's of Eternity within himfelf ;
Jefus Chrifi: the Supream Image, the Univerfal Idea, which comprehendeth
them all, and furmounteth them all, give up all their Glories to Love, as
Stars do their light to the Sun. Love is the frrft, and the laft, the moft high
Father, and end of all, This is that laft opening of the God-Head, in which
all
all other lights of Nature, Grace and Glory terminate, a* in their proper, and
beatifical end.
Let us apply this two ways. Let it be a Caution, a quickning to us.
i . A Caution. Take heed of provoking the Love of God to Jeaioufy.
The greatefl: Sea rageth with the higheft,and moll dreadful Waves in a Tem-
peft,when the Wind's upon ir. The Jealouly of this Love is the rage of a
God in the greatnefs of his Power, Glory, and Majefty, at the height of his
God-Head. For this Love is God in the full and final Glory of his Divine Na-
ture, after which we are to expect no other, no further Difcovery.
There are two things of which the love of God is mod Jealous, its Glory %
and its Bride.
i. Love is moft jealous of itsGlory. The Glory of Divine Love confifteth
in its Purity, its Spirituality, its Heavenlinefs. It is a pure Spirit, the firft and
pureft of all Spirits. It is itfelf the higheft Heaven, the Heaven of Heavens.
If you impute to this Love any thing impure, flefhly, or earthly ; if you
make this Love, a pretence to the flefh, and to filth, you ftain its Glory, you
put it to open fhame, you blow up its jealoufy to a flame, which will burn to
the nethermoft Hell.
%. The Love of God is mo ft iealcus cf its Bride. Thy Soul, O Man, is the
Daughter, the Sifter, the Bride to this Love. Take heed of diftionouring
the Mirriage-bed of Divine Love in thy Soul, and defiling its Spoufc. It thou
pollute thy (elf with any flefhly luft, with any worldly love, with any Idcl
without thee, or within thee ? this mofthigh, and holy Love will be an ever-
lafting flame, and a devouring fire burning upon thee, until it have burnt up,
andconfumed every Idol of thine Eyes, or Heart, every Luft, every other
Love.
2. A qmckning. Direct the Eye of your Spirits thorow all things, thorow
all the Attributes, and Excellencies of God to his Love. Terminate your de-
fires by all Divine Actings, and Difcoveries beyond them all upon the Love of
God. For this is the end of all ; this is God.
Divine Love is the great, and rich Diamond of the Divine Nature. All
other operations, and excellencies of the Divine Nature are the- Sparkiings,
the Luftre,the Water of this Diamond. Let all the Sparkiings, and Streams
of fweet light from this precious Stone draw your Eyes, and Hearts to the
Diamond itfelf, to the naked Bofbm of Love. There is the abundance of
Glory. There you (hall milk forth the Divine Life, Delights, and Glory in a-
bundance,
As the Wood was of old laid upon the Altar, and the Sacrifice upon the
Wood in order to the defcent of fire from Heaven, which turning the Wood,
and the Sacrifice into one flame with itfelf, returned thither from whence it
came : fb let your life, and religion be a continual Sacrifice to Eternal Love.
Let the Lord Jefus be thine Altar, which is Love rifing up out of the Earth.
Lay
Lay all Duties, Graces/]''- tte* Spiritual Dllcoveries, as Wood upon this Al-
tar. Bring thy Soul, thy Heart, thy whole Perfon for the Sacrifice. Now wait,
look upward, pray tor Love, as ibe pure flame of the God-Head to come
down, to change all, to unite all unto itfelf in one Love, and (b afcend again
with all unto its own place above the Heavens.
I have (hewed in general, hoy the Divine Attributes all ferve Love, as their
end. I will explain it yet more by three inftanres of the three chief excellen-
cies in the Divine Nature. IVifdom, Power^ Right ecufnefs.
i . Inftanet j The Wifdom of Gcdfervetb his Love. According to the riches
*f his grape, in which he hath abounded towards us in all Wifdom^ and Prudence*
As a plentiful Spring by the abundance of its Waters maketh a bed, and
channel to itfelf, in which it runs along : (bis the Divine Wifdom a manifold,
and deep channel, which the full Spring of free Grace, of Eternal Love ma-
keth to itfelf by the force of its endlefs ftreams, as they flow thorow all
things, and play with themfelves in various courfes, and forms, until they
meet again in the Sea of Love, the Bofom of God. Divine Wifdom is the
richnefs of Divine Love spreading itfelf into an infinite variety ; fpor ting it-
felf with itfelf in all diverfity of Forms, and Shapes; thorow innumerable
Changes, innumerable Windings, and Turnings bringing forth itfelf into a
rnoll raviihing Harmony of all Divine Beauties, and Joys. Divine Wifdom
is Love forming itfelf into rich defigns, mod beautiful contrivances, full or
unexpected, and fiirprizing turns, full of depths paft thefearch of every crea-
ted Eye ; that in the dole it may dilplay its bleiled Treafures more fully ,
thatic may raife, and enlarge every Spirit to take in its Joys. Thus the richez
■ f Grace ha-venhcwided towards us in all ffijdom and Prudence.
The Wifdom of God is the Divine art of Love. The Divine Prude' Qe,
und Providence is the Net of Love to catch Hearts, and Souls in, fpread tho-
row the Sea of the Creation.
O bkfled Fillier of Souls, D'vine Love ! O blelTed Net of love, the Di-
vine Wifdom, and Providence! Thrice-bldled Souls, that are caught in this
Net, by thisFJlber ! Thefe are taken only to be removed out or the Salt, and
troubled Sea of this World, into the fweet, clear, and calm Sea of Love.
But wretched are thofe Spirits, who like Carps in a Pond fink themfelves
down deep into the mud of flefh, and flefhiy lulls, that they may efcape this
Divine net or Love,
The Wifdom of God is the Mufick of Love, by which it charmeth Spi-
iitsf to attract them to itfelf, to compote them unto a Heavenly Harmony of
Peace, and Purity. Thofe are indeed Adders, the Seed of the Serpent, who
love not the found or this Mufick, who ilop their Ears, that they may not
hear this Charmer the Divine Love, though he charm with fbmuch skill.
2. In fiance. The Power of God fervetb his Love, Rem. I. I 6. I ar/t not
aftamedcf the Gofpel of Chrififvr it is the Power of God unto every one that
hi ':cz '
believeth. The Gofpel is the Minftry of Grace, or Love. The Divine Pow-
er then acting in the Gofpel is the Miniftcr, and Servant of Love.
This will appear more by laying together three Scriptures in the Cantichs,
which opening one another will fend forth a fweet light of Divine Grace fhi -
ning in them.
i. Scrip. Cant. jr. 1 o. It is faid of the Lord Jefits ; He is tie Chief amcr.g
ten thoufand. The Hebrew word for Chief 'is Standard-bearer. I humbly con-
ceive, that we are not to underftand here the Perfon, that beareth the Stan-
dard, or Banner, whoever is inferiourt© many Perfbns in the Army; but the
Prince, whofe the Standard, or Banner is, which is carried, unto which all the
Army is gathered together, and under which it moveth. The fenfe feemeth
to be the fame with that ; Jojhu. i. Jefits Chrifi appeared in the form of a
man with a drawn Sword in his hand. Being asked by JoJhua> who he was. he
anfwered : The Captain of the Lord's Hofls.
z. Scrip, Can. 6. i o. The Spoufe of Chrifi, which is the Church in gene-
ral, and every believing Soul in particular is defcribedto.be ; Terrible, as an
Army with Banners. This relaterh to the Army, and Banners mentioned be-
fore j Cant. 5. 10. Pfal. 34. 7. we read , that the Angel of the Lord
pitchcth his Camp round about thofe that fear the Lord. It is in the Original
Tongue;theAngel7^^^-TheLord Y^/z/j isGod withGod theFather above all
Angels, and Men. He is God letting up his Pavilion in the midft of the holy
Angels. He is God fetting up his Pavilion with Men in the midft of their
Spirits. This is the Captain of the Lords Hofts, the Prince of Glory, who as
a great Prince at. the head of arj Army placeth things dearefl to him,hisTrea-
fure, his Princefs in the midft of the Army, as in a place of Strength and
Honour.
3. Scrip. Cant. 1. 4. The King brought me into his BanqttettingHoufe. and
his Banner over me 'was Love, You will fay now , what hath Love, or a Ban-
quetting Houfe to do with a Banner of War ? You mail now fee, how thefe
Scriptures come home to my end, and declare the Vower of God to be the
Servant, and the Soldier of his Love. <
The proper intent of a Banner is to bear the Caufe of the War wrought
upon it, either by Image, or Infcription, or both. It is frequent, when the War
is ended, for the Conquerors in the rooms, in which they feaft for joy of the
Vi&oryyto have hanging-over their Heads the Banners^-under which they arc
fought. Thefe are Tropheys, marks of the Victory, and Ornaments of the
Ttumph. Silken flags at fblemn Shows, at publick Feafts, at Funerals are
Imitations, and Images cf this.
If a King make a War for his Bride, or Love,he may very well have Love
in a rich Figure, and in Golden Letters di/played upon his Banners. Neither
can any thing be more pertinent, when he returneth home, and feafteth
publickly withbisQiieeiyhanto have thefe Banners with Love inicribed i pon
them
cheoiin golden Letters, and figured upon them in glorious Images waving
over theirHeads to encreafc their Joys by this Declaration ; Love was thar,for
which the King fought; Love was the force, by which he conquered ; Love
\ is the end of the Victory, the Joy, and Crown of the Feaft.
I know you prevent me in your thoughts, you, who love the Lord 'Jeftts*
by applying this to your Prince, your Beloved, and his Love, his Bride, your
own Souls-
I (hall brirlgdown all to my purpofe, and to your practice in the exercifeof
thofe Principal, and Triumphant Graces, Faith,Love, Heavenly Joy by three
Concltifionsy or Spiritual Maxims.
i. Concltt. All the Armies of God, all the Powers of the God-Head, the
innumerable Companies of holy Angels, and blefled Spirits, all the Hofts of
Heaven, and Earth with their Captain the Lord Jelus at the head of them
move, and light in their couries under the Banner of Love. Thy Perfbn in a
glorious Image of all Divine Beauties is figured upon the Banner, as this Eter-
nal Princes Love. Love to thee is v/rought upon the Banner in Characters of
Glory c This is the Caule of all motions in Heaven, and Earth. To this Ban-
ner all V ewers every where refort, unto this they are united, under this they
march, and fight.
a.. Conclu. The Lord Jefus^ as Captain of the Lord's Hofts, with all his
Heavenly Armies, his ten ihouiands of Angels, his Chariots of fine, and Hor*
les -of fire continually encoinpailcth thee, matcheth, encampeth round about
thee, as his chiefeft Treafurc, his Love, with Banners of Love fpred, and
fplaid over thee ; on every hdeof thee round about. Every flep thou taken:
in thy way to Heaven is in themidftof thefe Warriours. All Divine Powers
- manually circle thee in. The Invifible, and Invincible Hofts ot God under
the conduct, of thy Beloved fefus are thy perpetual Guard, and Convoy. In
the midft of thefe thou walLvftJitteft, and lyeft down ; thou wakeft, and
ll eepeft, Vfah 91. 11. The Angels have a charge of thee from their Prince,
and thy Bridegroom, that they keep thee in all thy wajs% that they bear thee
in their hands, leafi at anytime thou Jlrike thy foot againjl a ft$ne$ that thou
never ftumble. The Angels of God are thy Chariots of War: thy Chariots
of State*, thy Chariots of Love, thy Chariots for Travel,in which rhou jour-
nieft thorow this Wilderncfs to thy Kingdom, the Kingdom of Love and
Glory. All th's they are in one. Tbcymake thy way thy Palace in the midft
of thy Kingdom for Strength, for Glory, for Delights, for Reft in thy Love.
They bear -thee up above in the light of Life, in the Life of Divine Love.
This is the way high, and lifted up above all the Powers of Darknefs, and
Death, in which they curry thee along, that thou mayft never ftrike _thy
foot againft any ftone of offence, againft any hard and hurtful Form of
DarknefSjEnmity,^ Death. Thy y^/j,the Bofbm of thy Beloved is thisway.
3 ('.r.rclu. Trxie Banners of Love, which are ipved over thee in thy
m ir-
C 557 1
marches here, the fame hang dreaming over thy head to Eternity, and over
the Head of thy King, as thou fitter! at the Feaft with him in Heaven. The
Fights about thee here, are the Trophies, and Triumphs at the Feaft here.
The fame Love is figured on all, which maketh all precious Stones, and Jew-
els in thy Marriage-Crown, and Crown of Glory, to fhine there, and adorn if.
for ever.
Ufe. The Ufe, which we make of this is to fee the difference between the
two ftatesof a Sainr, and a Sinner ; a Believer, and him, who believeth not.
i . See the bleflednefs of a Believer. Hek. i . z. Jefits Chrifi is (aid to be
the Brightnefs of the Glory of God, that is of Lo-ve ; the exfrejs Image of the
Subfiance, or Verfon of God, that is, of Love. For God is Love. i\ 6. 7,
When God bringeth his Son again, that is, after his Refurreclion, in his Spiri-
tual, and Heavenly Appearance, into the world; he faith: Let all the Angels of
God workup him. He hath made all his Miniflers Spirits, and his Angels aflame
of Fire. This concerns tfo thee O Believer, and is fpoken of thee.
O the bleffednefs of that Soul, which indeed receiveth Jefas Chrlfr, and his
Love by Faith, if only thou didfr. know thine own happinefs ! God hath
brought his Son in his fecond Appearance, in his Spirit, inro thine Heart. He
is in thee the brightnefs of the Glory of Love, that is, of the Divine Nature
fhining in the midft of thee. This is that Eternal Sun, from which all blefled
Spirits continually drink in the Light, Influences, Joys of Life, and Immor-
tality. He is in thee the exprefs Image of Love, which is the Subftance, and
Perfon of God. This fettethitfelf thorow him, as a Seal upon thine Heart.
Now the Power of God is a Servant to his Love in thee. Now God faith -y
Let all the Angels of God worfhip, bow down to, ferve my Love in this
Soul. God himfelf maketh his Angels Flames of Love enfolding thee, pene-
trating thy Body, and Spirit, fhining within thee, round about thee continu-
ally in the darkefl night. He maketh his Angels Miniflring Spirits to thee.
Spirits of Glory Minifler Love to thee after an Invifible manner in all vifible
Things. Every moment of time, every C:.rcumftance, or Accident in time,
are the Wings of Angels, a Chariot of Angels, carrying thee above the
fhares of Death below into Heaven. This Is thy Portion, who believed: in
the Lord Jefus an^his Love.
,z. See the mifery of Unbelievers. How wretched art thou, who believed
not, who fayefl: to the Love of God, and the Tydings of it from Heaven :
Depart from me, I have no pleafure in you.
Thofe Powers of Darknefs, that are ever ready to raife up Leviathan
from his Stormy deep below, curfe thee. All evil Spirits are Flames of Wrath
burning within thee, burning from without upon thee alwaies, in the midft
of thy Jollities, at thy Feafts, on thy Beds of pleafure. Evil Spirits are ever
Miniftring Wrath to thee after an lnvilible manner thorow all Vifible Things.
Devils are thy Chariots. Thefe wrap thee up in a thick Cloud, in the black -
X x nefs
nefc of Darknefs, and hurry thee to Hell. O be not unbelievers, but believe,
that you may inherit the Land of Love, and dwell in it for ever. Loveinvi-
tcth, wooeth you to believe, that is, to receive itfelf into your Hearts. Love
will bring its own entertainment, and make the Feaft for icfelf - if you for
your parrs will but take it in, as a gueft.
g. Instance. 'The Righteoufnefs of God ferveth his Love. Row. £. /. Grace
reigneth by Righteoufnefs unto Eternal Life thorow [fefus Chrifl our Lord. Grace
is Love in its Fountain, Love upon the Throne. Love is brought in here by
theApoftle under the name of Grace, as a King. Eternal Life, Heaven is the
Kingdom of Love. Jefus Chrilt is the chief Minitter of State to this great
King. God is Love fitting upon the Throne. The Lord Jefus is the fame, fu-
pream Love defcending from the Throne to be the Univerfai Servant, and
General Officer throughout all this Kingdom of Love. Righteoufhefs is the
Scepter of the King. Thy Scepter is a Scepter of Righteoufnefs, Pfal. 4.5-. Love
reigneth by Right eoufnefs unto Eternal Life thorow Jefus Chrifl our Lord.
There are three Ways, in which the Righteoufnefs of God ferveth his
Love.
x. Righteoufnefs is the Royal-Garment, and the Wedding-Garment for
Love itfelf, and its Bride on the Coronation, and the Wedding day, which are
both one, the day of the Spirit, the day of Grace, the day of Eternity. The
Bridegroom himfelf is faid to be fairer than the Sons of Aden >, in my Text;
T/al. 4^. 2. He is cloathed with the Righteoufhefs of God, which is the
Comelinefi, the Beauty of Holineft, or the Holy, the Pure, the unflained, un-
mixt Beauty of the Divine Nature. Two things make Beauty; Features:.
Colours. The Features in the Face of the God-Head are the variety of all
Excellencies in a Harmony. The Colours are the Glory fhining in ali thefe.
This is the Righteoufhefs of God. Jefm Chrifl hath both thefe. He is the
exprefs Image of the Terfon of God. There are the Divine Features. He is-
the brightnefs of the Glory of God. There are the Divine Colours, and Luftre.
Both thefe make up the Garment of Righteoufnefs, which is the Divine Love-
linefs of Love himfelf. In this heappeareth fairer, than the Sons of Men on
his Marriage-Day in the day of theGofpel. For Behold ! He cometh forth in
the Righteoufhefs of God. #
Thisalfois the Garment, with which Love cloatheth, and acorneth his
Spoufe, the Believing Soul to make her fairer, than all the Daughters of Men,
than all the Daughters of Hierufalem, than all Angelical Beauties. The Queen
is faid to be brought to the King, all Glorious within, in Garments cf beaten
G ol d } in Garments of Nee dk-wctk : Tfal.d^.%. The Glory quite thorow, the
beaten Gold, the Needle-work is all comprehended in the Righteoufnefs of
God. He was made Sin f-r m, that we might be made the Righteoufnefs of God
in him. 2 Corf. 21. This : 'Garment, with which Divine Love ador-
neth his Queen to make he:- :.: or bis Throne and his Embraces. This Gar-
ment
lU9)
ment of Divine Righteoufnefs hath a my fterious vertue in ir. It is at once &
Bath of Divine Blood, which taketh off all the blackefr, deepeft ftains of de-
formity from the moil loathed Souls. It is a Tincture of Divine Beauty,which
givethin a moment Youth, Immortality, a lcvelinefs quite thorow its whole
Eflence, a Subftantial, Eilential lovelinefs, a lovelinefs refembling, and anlwe-
ring that of love himfelf, of God. This is the beaten Gold, all Glory within.
A learned Interpreter teacheth us, that the Needle-work in the Garment fig-
nifieth properly Oes wrought in Gold, likefb many Suns, all over the Gar-
ment. How rich, how Beautiful is that Garment of Righteoufnefs, with
which the Lord Jefus decketh the Soul of every Saint, in which it fully plea-
feth the Eye of God, and dazleth the Eyes of Angels ! It is fet all over with
Golden Oes of an Eternal Glory, with Invifible, and Eternal Suns, the unvar-
ied Face, the entire Perfbn of the Lord Jefus fet in every part, and fhining
from every point of it. This is the firfl Service of the Divine Righteoufnefs
to the Divine Love, to make itfelf, and its Bride, the Beloved Soul Infinitely,
Unchangeably Lovely, and Pleafant one to another. This is the Rlghteoujnefs
of our Justification.
%i Eternal love fbweth the Righteoufnefs of God, as a Divine, a Spiritual
Seed in our Hearts. This Seed changeth the ground into its own Nature. It
draweth the vertue and ftrength of it to itfelf. It groweth up in it, together
with it to a Tree, which is an entire Paradife in itfelf. The body of this Tree
is the Lord Jefus in the Power, Glory, Fulnefs of his Spirit, The Branches
are all the Spirits of God,of Angels, and Saints fpread thorow all times, and
things. All moral Excellencies, all the Beauties, and Perfections of the Divine
Image in the firft, and univerfal frame of Nature are the leaves of this Tree,
which here never fade. All Divine Righteoufnefs, all Evangelical Perfections,
and Spiritual Graces are the Fruit, which is fitted for every Seafon, and ever
ripe in its Seafbn. On this Fruit love itfelf, which is God, the Son of love Je-
fus Chrifi, all the Angels of love, the Soul herfelf feed, are refrefhed, and rai-
led to a Divine Joy. This is the Rigbttoufiffs of our SanBtfication.
3. The Righteoufnefs of God is the Scepter m the Hand of Love, by ivhich it
ruleth all things. As Mofes commanded all the Elements, the Air, the Water,
the Earth by ftretching forth the Rod in his hand : fo the Love of God fway-
eth all things every where by the Scepter of his Righteoufnefs. The Harmo-
mony and Motions of the Divine Righteoufnefs from the hand of Divine
Love are felt, and obeyed by all things to the utmoft end of the Creation.
Righteoufnefs is the Mufick of Divine Love, by which all things are char-
med. ..
Ufe. See the diftinction between the liberty of Spiritual Love, and the liceth
tioufnefs of Flefhly Lufls.
1. Divine Love is free, but Divinely fair, and pure. Ff. James calleth the
Gofpel, which is the Miniftery of Love from Heaven 5 the perfect £aw of
X x % Liber*
:
[ m°]
Liberty ', and in another place, the Royal Law. Love is free, but it is perfect.
Love is a Liberty: but it is a Law to itfelf in its Liberty. Love is a King-;
but it reigneth in Righteoufnefs. It is itfelf, both King and Law to itfelf. Love,
faith St. Paul, is the fulfilling of the whole Law. Jifits Chrift faid to John the
Baptift ; It behovetb me to fulfil all Righieoufnefis. This is the Language of Hea-
venly Love in every Holy Heart : It behoveth me to fulfil all Righteoufnefs.
Lave is an obligation of Righteoulhels to itfelf. Righteoufnefs is the decency,
the comlinefs of Love. Love is the Divine Unity, and Righteoufnefs the Hea-
venly Harmony, in which this Unity of LovedifYufeih itfelf thorow all things.
True liberty is only found in Harmony. All Bondage arifeth from Dilcord,
which hath its Root in Contrariety, and Enmity. Righteoufnefs is the Har-
mony, and Beauty of Love.
It is the liberty of the Sun to mine ; of a Tree to flou-rilh with Leaves,
Flowers, and Fruits. Righteoufnefs is the liberty, the Sun-mine, the Beauty,
and fruitfulnefs of Divine Love.
As the Sun by its light : ib the love of God by its Spiritual Beauty, which
is Holinefs, attracteth Spirits to it; maketh them in love with it 3 maketh
them lovely by Aflimilation, making them like itfelf ; filleth them with all
delights: maketh them fruitful with ail Beautiful, and Divine Births of Grace,
and Glory.
Love and Righteoufnefs are, as the Father and the Son in the Blefied Trini-
ty. Love bringeth forth Righteoufnefs, as its proper brightntfs, its lovely
light, itseflential Image, the exprefs Image of its Subftance, and all its Sweer-
neffes, or veftues. As the Father is at liberty only in the Son, his own Image j
as the Son is no where at liberty, but in the Bofbm of the Father, his own
Principle, and Original : fb is love no where truly free, but where it fpringeth
up, and flouri fhe thin the Fruits of Righteoufnefs. Righteoufnefs is then only
Free, Kindly, Evangelical, and Divine, when it fpringeth from the Womb of
love, lyeth in the Bofbm of love, hangeth at the Breafb of that love, which is
God ; of God, as he is in his own Eternal Form of love.
He that hath the Son, hath the Father alfo. He that hath the Father, hath
the Son : faith St. fohn.. Let us not be deceived. He that worketh Righteouf-
nefs, hath the love of God in him ; and he that hath the love of God, hath
alfb the Righteoufnefs of God. Love is the fulfilling of the Law, of every
Law j Natural, Moral, Evangelical ; of the Letter, . and of the Spirit. Lore
doth nothing uncomely ; offendeth no Principle, Humane, or Divine ; o:
Senfe, Reafbn, or Grace.Thus Divine Love is free,but Divinely fair and pure.
a. So is not Luft. The Lufl of the FleQi is licentious,without Law,Light,
Harmony, Order. All Diforder, Deformity, Shame, Bondage, Anguilh, and
Death are there, where Lufl is. Can there be any Freedom, Beauty, or Peace
in the midfl of ConfuQon, and Contrarieties ?
Every Luft maketh thy Spirit a narrow, and deep Pit of Darknefs, and
Honour,
C ?4« 1
Horrour. Thou lyeft funk to the bottom of It in the midft of loath/bra
Toads, and poyfbnous Serpents twining about all thy parts, crawling upo»
thy naked Bofbm, and naked Heart.
3. Call out every flefh;Luft. A Luft is the (pawn of the Devil. If thou
fufter it to lie in thy Soul, innumerable Devils will fpring up out of it, and
make thee a Hell in thy (elf, a Habitation of Devils. The Devil was a Beau-
tiful, and Blefled Angel, until Luft came. Luft made him a Devil. Luft is the
Nature, and ElTence of theDevil.lt maketh thee the Child of the Devil.
4. Take in, cherilh the Love of God in thine Heart. Pray for, wait for,
receive gladly the Blefled Sower, the Lord Jefus, when he cometh forth to
fbw the Seed of Love in thy Soul. Cherilh it, when it is (own. Give it depth
of Earth; let it take root deep enough in thee.Suffer no cares of this world to
choak it. Love is the Seed of God in thee : The Image of God with all the
Graces, and Joys of it; the Divine Nature with all its Purities, Powers, and
Perfection; God himfelf will grow up out of it to dwell . and walk in thee ;
to fill thee with the pretence of his Glory ; to make thy Spirit, and Perfbn ano-
ther Heaven to him. The God-Head of God ; the Guilding, Sweetning, and
warming of Heaven ; the life of Eternity is Love.
I have now fhewen, how all the Attributes of Godferve his Love, in general,
and in three particular Instances of the Wifdom, Power, Rightecufnefs of God.
This is the Second Proof, that Love is the end of all.
3. God refteth in his Love, This is the third Proof, that hove is the end of
all. Zephan. 3. 1 7. He wiU rejoy clover thee withjinging', he will refi in his
Love. Like the Joy of Harveft, when the Countryman bringeth in the laft
(hocks of ripe Corn out of the Field with Songs and Garlands ; becaute this
is the end of all his labours for the whole year ; (b God rejoyceth, when
his Love is come to the ripe Corn in the Ear, when it is cut oft" from its Earth-
ly ftalk, when in the fuli declaration of it, in the riches of its Glory, in the
Simplicity, and Spirituality of its Divine Nature, it is brought home into his
Bofbm again, for this is the end of all the Circuit of his labours thorow the
whole Creation. This is his Noah ; his reft.
No man reftetb, till he come to his laft end. The Love of God is his laft
end. Forherefteth in his love. All motion tendeth to, and endeth in reft.
All the Motions, Works, and Ways of God tend to, and end in Love. For
this is his reft.
God in all other Appearances, and Forms of things is in tranfitu, pafling
thorow them, as a way-fairing man, till he cometh to the full expreflion of his
Love. This is his Mount "S/ow, his refting place forever. Upon this Mount of
Love God cafteth off every difguite, layeth afide every vail. Here God is teen
naked, in the fimplicity, and brightnefs of his own Beautiful Perfbn. Love is
the Chryftal Glafsof the Divine Eflence in its own light, and purity. Here
all the Saints tee God,thernteives.all things in their Eternal Forms ojt Divine
love?
lovelinefs with a beatifical vifion. Here time Is no more. The my fiery of
God, which is the myftery of Love is made perfect, is finished and ended.
A wife man, (6 far as lieth in his Power, maketh all his defires, and deiigns,
all his works, all things within his Sphear to meet in his end ; that his reft in
his end may be fweet and full. God is infinitely Wife, and Almighty. All
his Counfels, and Contrivances; all his Works, and Ways in Heaven above,
on the Earth below ; all his Attributes, and Perfections ; all things, that ever
were, meet in his Love ; as in their end. So he refteth in his Love. His Soul,
and all that is within him is well-pleafed in his Love. His Joy is full. He lieth
down upon the Bed of love with the perfection of all contentment j with
the fweeteft and higheft Complacency of all thofe infinite Powers in him.Love
is an end every way proportioned to him. For it is himfelf. God is Love.
Ufe. i .How happy a thing were it, if Men were like to God in this, to have
their reft in love ? This would be a Heaven upon Earth. What aDivineCalm
(hould we be continually in ? Divine Love would be a Bed of reft to us, while
the Storms only made Mufick to the Heavenly Dances of things round about
us, O the blefled, and unknown force of this Wine of Heaven, Eternal Love,
where it is drunk deeply, down into any Soul by large draughts 1
Beware of the Corruption of Love. The Corruption of the beft things
produceth the worft of all things. Luft is the Corruption of Love. Beware
of the Contrarieties to Love. All Paffions are Contrarieties to Love. There
can be no Peace, no Reft, no Comfort of Love, while our Lufts, and Paftions
prevail. Seek God, leek the Reft, and Joy of the Lord in his Love. Behold
mgiveth his Beloved tofieep. It is Divine Love alone, which fingeth us into a
Divine fleep of fweeteft reft, and delight in its own Arms,in the midft of every
Tempeft of Sicknefs, Sorrows, or Death.
I havefinifhed the feccnd Argument for the confirmation, and explication of
the description of Love taken from St. John \ that God is Love ; in as much as
Love is the end of all.
3 . Argum. The Unity of God is the highefi, and furefi love. This is the
third Argument tofhew,that God is Love that the firft and Supream Love is
the moil high God over all Blefled for ever. The higheft, pureft, and moft
Spiritual Union of all things in the higheft, pureft, and moft Spiritual Forms,
in one Eternal Spirit ; this is the Love ; this is God.
I will unfold to you this fweet, and glorious Unity, which is the Divine Na-
ture, and which is Divine hove by three Trinciples of our common Orthodox
Divinity rightly founded upon the Scriptures.
I. Prin.God beholdeth All things in himfelf. He goeth not forth out of him-
felf to converfe with any Thing. Hereceiveth not any ImpreiTion from things
without himieir. Rom. I I . v. 3 ). 3 6\ Who hath been hisCottnfellour ? or, who hath
giv.n to the Lord fir ft that he flmdd repay him ?God is Simple, ever Perfect,
uncompounded. He Teeth all things in the Glafs of his own EfTence H e is
Himfelf All to himfelf,his own Center, and Circumference. a. Vrin.
X. frtnc. Every thing which God feet h in-himfelf, he feeth as himfelf. Al^
Forms of things, as they appear in God, appear cloathed with the Form of
God. James, i . 5?. every good, and ferfeB Gift comet h from above, from the
Father of Lights,with whom there is no- variablenefs, nor jhadow of Turning. All
appearances of things in the Father ofLights,the Sim of Eternity, are Lights;
good, and Perfect Lights, not Beams, but (b many entire Suns; Springs, and
Seas of Light, the Light of Life, and Love in the Bofom of that Sun, the Fa-
ther of them Ail. For there is no Variablenejfs in God, although there be
Variety .God is the Same in every (ea!bn,and Appearance without any Shadow
of Turning.
3. Vrinc. God, as he feeth all things in himfelf in one Divine Form with him-
(elf, comprehendeth them unchangeably in theclofefi, andfweeteft Embraces, con-
verfeth with them Eternally in the higheft degree of all mutual Suitablenefst
Sweetnefs, Satisfaction and Delight. Pythagoras (aid j Friendship, the beft
Kind of Love on Earth was One Soul in feveral Bodies., as in (b many Images,
and Reflections of itfelf. Such is God, fuch is Love, One Incomprehenfible
Spirit multiplying itfelf into Innumerable Reprefentations, and Reflections of
itfelf ; that it may contemplate it (elf, poflefs itfelf, delight it Self Infinitely
for the Divine Form compleat in every One, endlefly for the Variety ever
New.
This is the (acred, Unfearchable Unity of the Divine Majefty* Thus this
Unity is the moft Sacred, and Supreme Love.
Queft. Now you may perhaps (ay within your (elves, fbme oneo( you : This
Love, of which you (peak, is the Love of God within himfelf, the Love of God
to himfelf. What is all this Love to me?
Anfw. M/ anfwers to this Queftion. fhall be (b many Applications of this
Truth.
Ufe. 1 . All this Love is nothing to thee, who feparateft: thy (elf from the
Divine Unity by fin: Tour Sins feparate between me, and you ; faith the Lord by
the mouth of his holy Prophet. You have accounted your (elves unworthy
of Spiritual Loves, in that you have divided your (elves from theUnity,the
Heavenly Body, and Spirit of the Lord Jefus. You ftand in the ftrength of
your own Spirits, and walk after your own Imaginations ; Principles, and
Imnges, which you have found out and cho(en to your (elves to ftand in the
Power, and walk in the Light of them. Matth. a 3. 37. Jefus Chrift mourn-
eth over Jerufalem in thefe words : O Jerufalem, Jeru(alern, whoftonefl the Pro-
phets, and kiflefi thofe that are ftnt unto thee ; how often would I have gathered
thee,as a Hen rathereth her chickens under her Wings ? But ye would not. There-
fore now (hall thy houfe be left unto thee de folate . I fay unto you \ Te Jliall fee me no
more, until ye fhall foy\ BleJJed is het that comcth in the name of the Lord,
Wretched Soul, who art dill in thy Sins, hear thy Saviour after this man-
ner mourning over thee with tears of blood falling from thofc Wounds which
Love
H44l
Love in him, Sin, and Unbelief in thee have made; with Words of Pity, and
tender Companions falling from his Lips : O wretched, wretched Soul, which
by fin woundeftthat Unity of Divine Love, which firftfent thee forth from its
BlefTed Womb ; which by Unbelief continually killeft in thy Self that Unity
of the Eternal Spirit, which fpringeth up in thee, which fendeth forth Aveec
glances, maketh ftrong Impreflions of itfelf upon thee, to draw thee into its
BlefTed Bofbm. O finlul, O Unbelieving foul, how often within thee, without
thee, in thoughts of thine Heart, in touches upon thy afte&ions, in the mi-
niftery of my Word, in the works of my Providence have I fpread over thee
the Shadowing wings of the Divine Unity, the wings of Divine Love,of the
Heavenly dove,mySpirit ? How orten would I have gathered thee under thefe
wings ; to have lien fafe from every Bird of Prey, every Evil, and Unclean
Spirit ; to have lien warm under that Divine Heat,which would have cherlfhed
the Divine Life in thee with all theGraces and Joys of it. But thou wouldeft
not. Therefore is thy Spirit, and Perfon left to thee defbiate, without Spiritual
Life, Spiritual Comfort, Spiritual Company ; which all as Plants of Immorta-
lity grow, and flourifh together in the Unity of the Eternal Spirit, as in their
Root. But, poor, forlorn Soul, when thou (halt fee thy Saviour come again, in
his Spirit, into thy Spirit ; then flialt thou fall down at his feet, fly into his
Arms,and fay ; Blefled is my Jefus coming in the Heavenly Evidence of the
Divine Unity, which is the Supream Love, that fubdueth all things to itfelf.
Now I believe. This Unity, this Love is the Ground and Root of Faith.
Uje. z. All this Love is nothing to thee, who liveft in the enmity of the
Serpent. Thou haft no lot, nor portion in that Divine Unity, which is the
Fountain of Love, who liveft in Wrath, Malice, and a bitter Zeal. The
Spoufe of Chrift, the Soul, on which he hath fet his Love, is a Dove, hath
Hony and Milk under her Tongue. Divine Love, Heavenly Peace, and Joy
are a Fountain of Milk, and Hony in her Heart. Gentle Language, Words of
Meeknefs, Healing, Peace-making works are ftreams of Milk, and Hony under
her Tongue flowing from the Fountain of Divine Love in her heart.
We read in the Book of Job , that the Wicked Man (hall never fee the
Land of Brooks, of Fountains, and of Rivers of Waters : but the Serpent fl) all
bite him ; Thefe expreilions feem to allude to the Land of Canaan and the
fiery Serpents in the Wildernefs; which things themfelves were Types of the
Paradife of Love in the Divine Unity, and the Enmity of the old Serpent in
tke Wildernefs of Sin.
As thou Liked not to retain Love in thine Heart, language, and life ; but art
a fiery, biting Serpent by deadly hate, bitter Speeches, works of wrath and
malice formed in Hell : fo thou (halt never fee the pleafant Land flowing with
Brooks, with Fountains, and Rivers of Love. The crooked Serpent fhall wrap
thee up in his curfed folds, to draw thee into his hideous Den, there bite, and
devour thee.
Ufi. ?.
m [ S45 1
Lfa 3. Believe. So (hall all this Love be thine, in thee, and to thee. I ihail
make good this to thee by 3 Argument s> which are fc many Motives, to per-
fwade thee to believe, to Hand raft in the Faith, to grow in Faith.
1. Argum. Believe, and by believing thou malt be tranfp' anted into the
Divine Unity. He, that is joyned unto the Lord, is One Sp rii. I. Conn. 6. 1 7.
Faith, which joyneth us to Chrift, by his Approach to us, by our Reception
of him, and Adherence to him, ingrafteth us into the Unity of the Eternal Spi-
rit.
The Unity of God is a Golden Chain, which faftned to the Throne of
the Divine EiTence above all Heavens, letreth itfelfdown to the loweft pans
or the Earth by feveralrich, and curious Links, that It may draw us up to
itfelf. The fir ft and Higheft Link of this Golden chain is the Union 0: the
ever-bleffed Perfons in the moft Holy Trinity in One, Glorious, and Jncom-
prehenfible EfTcnce.
The (econd Link in this Myftical Chain is the Union of the Divine, and
Humane Nature in One Divine, and Heavenly Perfoa by the Incarnation of
our Lord Jefas.
The Third is the Myfterious Union of Two Perfons, a Saint, and his Sa-
viour in One Spirit by Regeneration thorow Fa-'th. While thou believed,
the Divine Unity by thefe degrees, like the Steps of Gold to Solomon's Throne
of Gold, deiceneleth into thee, that thou mayft afcend to that by the fame
Steps. By believing thou aft One with God in the Fountain ot the Divine
Nature. The Father hittrfejf, the Fountain of Ifracl, is now thy Fountain and
thy Father, Believe, and thou fhalt be One with God in his Son, His Image,
His Glory. God giveth H:s Son for thee, that thou mayft believe. God giv-
eth his Son to thee in Believing. Believe, and thou {halt be One with God
in his Spirit. Believing ye received the Sfiut ofFromije ; faith StPaulEpfxf 1.
The Spirit is the Great Promife. The Spirit is Ail the Promifesin a Knot,
living, and flourifliing upon the Root of eternity, like the Sun with his
Beams. The Spirit is the Unity Unvailed. Jejm Chrift in his Flefh is the Sim
of the Divine Nature, under a Cloud. Jefusm his Spirit is the lame Sun mi-
ning out clear, and (hedding abroad all his Glorious Beams, which are all
the Great, and Precious Promifes in their Accomplishment.
If thou believe, whoever, how vile, how deep in fin, how black fbever
thou art with Guilt, thou art now One with God in his Righreoufnefs. Chrifi
is made Sin for thee, that thou mayft be made the Right ictifmfs of God in him ;
according to St Fan!. If thou believer!, thou art One wiih God in his Reft.
he, that btlieveth, entreth into Reft, as God alforefted : Hebr.4..
Finally believe, and thou (halt be One, as the Father, and Chrift are One.
J ejus Chrift prayeth not onely for his Apoftles ;but for all, that ihall believe
on him thorow their word. He maketh this Petition exprtfly for them to
his Father : That they may be One*, as we are On:. John 17. 22. If two lye to-
Y y gether,
[ Jff ]
tether^ they fhall be warfn-faithSolomon in Ecclefiafies. What warmth of Divine
Life, Love, Joy, and Pleafurc is there, where thefe Three, the Father, Chrift
and a Believer \y together wrapt up in One? See how Faith placeth the Soul
in the warm Bolbm, upon the Golden Throne of the Divine Unity together
with Jifus Chrift. This Divine Unity in Chrift is become now thy Center,
and thy Circle, O Believing Soul j thy Center, out of which, and in which
thou dotft at once both rile., and reft ; thy Circle, unto which thou enlarged
thy felf, with which thou art encompafied.
:^ji. Perhaps fbmc fouls are (b far touched with the Sweet (knC^ of this
Blefled Unity, that they fay within themfelves; We fee indeed a glorious Reft
and Joy,in being implanted into the Unity of the EternalSpirit by Believing :
B :t what dial! we do that we may believe, and be fet in this Root of Eternity?
Anf. This Root of Eternity, this Glorious Unity eternally comprehendeth
2nd holdeth thee. Look then up to this Unity, fix thine Eye unmoveably
npen it, as thy firft Principle and Habitation. So wait, until by a Virtue
coming down from thence, thou apprehend by faith this Heavenly Unity of
the Spirit, in which thou art comprehended.
Arg. 2. Believe, and thou (halt partake of the Divine Love, by being
planted into this Divine Unity. The Unity, in which the Sons of God dwell
together, as Brethren, is compared by the PJalmift to the holy Oyntment
which was poured forth upon the Head of the H gh Prieft, and ran down to
the skirts of his Garment. Thus by Faith the Unity of God in Chrift poureth
forth it felf as a rich Oyntment of Divine Love, which fpreadeth itfelfin
its precious Subftance and Sweetnefsover thy whole Perfon to the loweft bor-
der of thy Garment. Thus art thou anointed to be a King and Prieft to God
the Father together with the Lord Jeftts.W hen this Unity openeth itfelf upon
thee to the Eye ofthyFaith,and taketh thee into itfelf- then {halt thou fee thy
felf, and be ravifhed to fee thy (elf in the midft of all the Loves of God and
embraced moft clofely by them all.
i . In this Unity the Eye of Faith difcovereth to thee Electing Zove, Now
thou rellifheth the Sweetnef?,now thou received: upon thy Spirit the Seal of
Electing Love, which was before the World was, and then had thee with it
in itsBofcm. Now thou feeft by the Light of the Glory of this Unity (Li-
ning upon the Eye of thy Faith the Father in the Height of Eternity looking
upon thee in One Lovelinefs, loving thee with One Love together with him-
felf in the Beautiful, and BlelTed Per(bn of his Son.
a, Faith fheweth ihtjuftifying Love in this Unity. What peace, what Joy
is there in this Sight, when a poor Believer taken out oi: the Dungeon where
he lay in chains of guilt, and filth, a Prifbner to the Wrath of God, (eeth
himfelf (et in the Court of the great King before his Throne, acceptable, and
amiable in the Beloved One ? Thou now appeared wafhed in the fame pre-
cious Blood of God. Thou (hineftin the (ame Beauty, and Righteoufaefs of
God
lH7)
God together with Jefus Chrifi. Yea, he Is thy Lovehnefi, who is Heigh r
and Sealed Sum of all Lovelinefs ; of all Loves. For thou art made accep-
table in the Beloved One ; Eth. i. v. Thcu art not only Righteous, but
Righteoufhe(s itfelf ; the Righteoufhcfs of God. Thy Perfon is a Solid Glory,a
Transparent Glory, a Pure, unmixt Glory of Divine Righteou(he£. For thou
art the Right 'eoufnefs of God in him. Faith maketh thee One Sprit with Km,
who is the Brightness of the Glory of God.
5. Believing thou meeteftin this Unity with the Sanctifying Love of God.
That Seed of God, which is One, (bweth itfelf in thy Soul, and fpringeth up
into the Fruits of Holinefs, and Immortality. Now fay to thy Soul upon a
good account: Return unto thy Refr,0 my Soul. The Lord hath dealt boun-
tifully with thee. The Goods of Heaven, and Eternity are fure to thee. For
this Seed of All Good, of Grace, and Glory, which is now fbwn in thee, will
grow up by day, or by night, whether thou deep, or wake ; though thou know
not, how it grow.
4. The Believing Soul feeth, and fmelleth the Heavenly Flower of Com-
forting Love living, and flourifhing in this Root of Eternity, the Divine Unity.
The Spirit himfelf, whofe Unity is the Band of all Peace, and Joys, is now
'with thee, and in thee, a Comforter, the Fountain of all Living Comforts.
5". Believe, and Faith will fet in thine Eye this Glorious Unity, as the
Crown of Glorifying Love. Jefus Chrifi faith expr-efly among his la ft Words,
John. 1 J. zz. That Glory, which thou haft given to me, I have given to them :
that they may be One, as we are One. This is the concluding, and crowning
Glory ; This is the Glorifying Love, Love in Glory ; the Unity made Per-
fect. The Father hath given Glory to Chrifi by giving him the Being of his
heavenly Perfon,which is the Glory ,and himfelf in tint Being a Glory ,in that
Glory, jefus giveth the fame Glory to us, himfelf, and his Father, to make us
One Glory with themfelves ; that the Unity may be the Glory, and each in
the fameSpirit may be a Unity of Glories.O ! belleve.Can any thing be defired
fweeter, furer, greater by 1 any Soul, than to be one Love, one Glory witta
Jtfus Chrifi,znd his Father ? Fakh planteth thee into this Love, into this Unity.
3. Argum. Faith by planting thee into the Unity of God bringeth thee
into the Light of God. The Eye of Faith feeth the Truth of Tilings, as it is
in Jefus, and Jefus, as He is in the Unity of the Spirit. Ephefi 4.2.1. If
je have been taught in Him, as the Truth is in Chrifi. Ephefi 4. 3, 4, ). Keep
the Unity of the Sprit in the Band ofTeac-e; One Body • One Sprit .One Lcrd.
The Light of Faith, is the Light of the Divine Unity; as the Light of Senle
is the Brightnefs, and Glory or the Corporeal Unity, which is One Sun This
Light difcovereth the Truth cf things in the Secret of the moil facreu Unity,
in the Lord Jefus, as He is One ft ft U -itv of the Spirit. How different
is theAppearance of thin? r , ' - F jrh ?What dlfterentLights fhine
in theDiverfity of flcfh,a.;d in the lenity of the Sp rii ? In the latter of thefe
are
are ften all beautiful,and pleafant th'ngs;all things inBeauty,Pleafantnefs,inHea-
venly, Immortal Forms. And this Sight alone is the Truth.Believe,fo (halt thou
fee thy (elf in Cbrifi in One Glory. Thou (halt know, that this which thou
now feed is the Truth, thy True Perfbn, and Form. Now thou (halt cry out
the Unity cf the Spirit. Believe ; So (halt thou fee all the Saints in One Glory
with Chrfl, and ilnlt know, that this is the Truth of every Saint. Then (halt
thou ilrttch forth thine arms to them, and fay; Hew is my heart enlarged tc-
7
Chrift, as Chnir. is One in the Unity of the Spirit. All ftiail appear to thee
like the Joyntstor whiteCircles of the Thighs of the Spouse Cant. 7. 1 . Jewels,
the Work cf a curious Anifcer; Mailer-pieces of Divine Love; they fhall be all
to thee, as the hands, and fingers or thy geleved ; Rings of Gold with a pre-
cious ftane fet in them \ Circles of Divine Light, and Life ; figures of the Su-
preme Unity, with that Glorious Unity itfelf fet in them to enrich them.
Believe. O what a Paradife in the third Heavens is a Believer caught up
into, when firft the Eye of Faith is opened in him ? Yea,as often, as it openeth
itfelf in him; He beholdeth all Forms of Things, as they are in Truth, this
Truth, as it is in Chrift 3 this Chrift, as he is in the Unity of the Spirit. With
what pleafure like that of a Refurreclion from the Dead, when all things,that
ever we converted with, rife together with us into the fame Glory, doth a man
now look round about him, and fay. O all ye Appearances cf Things, that
ever were, or are to be ! Are thefe your Forms, your true Forms ? Is this fight of
you, which I have now in the Dtvwe Unity y the only Truths
Then the Believing Soul flretcheth forth her hands to them all, and cryeth
out with wonder, and delight : my Father^ my Mother, my Husband, my
Wife, my Brethren, my Sifters, my Children, all the delights of my Eyes j
all the Sweetnefs, and Joy of all Relations are ye all.
Ufe 4. You who are planted by Faith into the Divine Unity, fhe^v the
Fruits of this bleffed Root in Furity and Love.
J . Let a Divine Purity (hine in thy Life, O Chriftian. The Unity of
God is his Simplicity. The Simplicity of God is his Purity. The Purity of
the mod: excellent things is their freedom from mixture. The more they are
themfelves, the more they fhine, the more pure, and precious they are.
Live, and walk in the Unity of the Spirit, Galat. 5. xf. Behold thy felf,
and all things ; converfe with all, as they appear, as thou meeteft them in thy
walks in this circle of the Divine Unity. Sleep not the fleep of Senfe, or
Flefh, left thou be hurried in Dreams into the Land of Darknefs, where the
Lighr is Darknefs, where there is no Order, no Unity. Awake
CM9l
Awake into the Light of this Bleffed Unitv. So fhalt thou be ever with
God. So (halt be ever like God.
x," Be unmoveablein Love. God is Love, becaufe he converfeih with all
things in the Light of his own Spirit alone, which is the Light of Lovehnefs,
and Love. Be thou a Child of God, a Child of this Light, and fo a Child of
Love. Be a Prieft of Divine Love. Be everjwkhin in thine own Spirit, as a
Temple of Holy Loves, filled with the Glory of that God, which is Love.
Know nothing any more in any Appearance Ix fides that, which fheweth itfelf
to thee in this Temple by the Light of this Glory.
Objzft. Here an Objection Cometh in our way, which may arife in every
underftanding again ft all this difcourfr, which we have had concerning the
Divine Unity, and Divine Love. Doth not God fee Sin, and hate Sinners ?
Ought not we to do fb ?
Anf I anfwer affirmatively -y the Divine Nature both in God, and in the
Children of God difcovereth the deformity of Sin by a mod clear Light j
and hateth it with, a mod perfect hatred.
I fhall confirm, and expia'n this An{iver by four particular Anfwer s.
I. Anf Sin is a privation of Holinefs, which is the Beauty of Spirits, as
Darknefs is a privation of Light ; and every Evil of (bme Good. Privations
are known only by their contrary habits God, and all Holy Spirits fee the
Evil and Uglinefs of Sin in the Light, and Glafs of their own Heavenly pu-
rity.
i. Anf Hatred is an intellectual contrariety. The Unity and Love of the
Divine Nature, in the King of Saints,and all his Holy Ones is eifentially and
formally in itfelf an irreconcilable oppofition, an active contrariety toEnmity,
and Sin, as Light, Day, and Immortality are to Darknefs, Night, and Death.
3. Anf God feeth Sin in order to his Wrath. God feeth his Wrath in or-
der to his Glory ; his Glory as the full objecl: of his Love, order is the Chain,
and Band of Unity. Thus God beholdeth all at once, as they lie comprehen-
ded in the Unity of Eternal Light, and Love by their ft veral Subordinations.
God beholdethSin,as it is fwallowed up into aflame of wrath j the flame of
wrath, as it is heightnedto a Light of Glory; the Light of Glory ,'as it fhineth*
and liveth in the Eye of his Love, the Fountain of all Lights, Life,and Joys.
Love is the Eternal, and rich Root of all. Glory is theTree,that fpringeth
up out of this Root, the perfect, and full Image of Love, in which it liveth,
diflufeth, and delighteth itfelf within itfelf.
This Tree of Glory fpreadeth itfelf into many flourifhing Branches,among
which are Holinefs, Juftice, Wrath againft Sin. Wrath by the force of the
contrariety raifeth up Sin, as a mark to fhoot its burning Arrows, and caft his
fiery Darts at. Love thorow thefe Attributes letteth in Sin by the Law, that
it may difplay itfelf more fully in its War with its Enemy, in itsConqueft,
and Triumph over it;, that it may break forth, and rife up thorow it more
power^
/
powerfully, purely, and fweetly -, like a flame going up to Heaven from
a great pile of Wood perle&ly fubdued to it.
The Unity of God is now the GJafs of Love, in which alone God feeth all
Things • and the Diamond, which he feeth fety and fhining in every Ring of
Operative, or Permiftive Providences.
Sin appearetb to him in theGL-fs of his Wrath and Juftice. Thcfe fhew-
eth themielves to him by rheir reflections, and Images in the Glafs of his
Glory. His Glory fhineth forth from the Arms>and Bolbm of his Love, which
is the inmoft Center, and outmoft Circle of the Divine Unity. Here all
things lie, here all things prefent themfelves to God, as Myfteries of Divinity,
and Love in the Unity of the Divine Nature.
God beholdeth with a fulnefs of Joy his Love the reflection of himfelf,
his own Fountain, the Fountain of his blefled Unity, in which he lyeth Eter-
nally bathing himfelf in pure floods of Incomprehenfible Pleafures ; this
Love, this Unity, this Fountain he beholdeth in all his Glory. His Glory is the
Obje£t of his Eye in the Severity of his Juftice, and Wrath. He con-
tempkteth his Juftice, and Wrath alone in Sin. Thus God feeth every
where the Myftery of his Divine Unity, as the great and bright deep
of Eternity. He feeth every where the Seal, the exprefs Image of his Divine
Unity, where all the riches of his Glory, and Sweetnefles of his Love unfold
themielves, and (port together.
Thus, O Saint, learn to look upon every Sin. See it in this Glafs of Truth,
the myftery of the Divine Unity. See this (ecret and inviilble Jewel , the
myftery of the Divine Unity fealed upon it, fealed up in it. Thus fhalt thou
fee Sin fo, as to preferve thy Purity, and thy Love both in one. Thou fhalt
fee Sin fb, as to beat once a flame of Wrath to it, and a Light of Glory, a
flame of Love in that flame of Wrath, comprehending both, Wrath and Sin
in the Wrath. So fhalt thou fee Sin, hate, and dwell for ever with God, who
is the Beauty of Holinefs, and Love*
4. Anf God looketh upon a Sinner, as upon a Prifbn and a Grave, where
the Truth, the Divine Seed, the Light and Life of the Divine Image ly-cth
detained, captivated, flain by a Lie ; the Prince of Life, and Light by the
Powers of Darknefs. His Wrath and Hatred agamft the Sinner it a zeal of
Love. He cometh forth with Thunders, Lightnings, Tempefts and Earth-
quakes in his Wrath to break down the Prifbn- walls,to break open the Grave,
that, the Prince of Glory may come forth into the Light of Life, and the
liberty of the Glory of a Son of God.
God, as a Sun, breaketh forth with power,and in his Strength, to difTolve
by the force of his Beams the Inchantment^ and Light ; that the Sons of
Light, and the Truth may be fet free.
Thus God hateth Sinners ; thus do thou hate them with a perfect Hatred.
Let thy fire be no bitter zeal,^ but a zeal of Love, Let thy woundings be
Divine Anointings. Ihave
I have hitherto paifed thorow only one half of my difcour/e wpon the
defcription of Spiritual Love by the (upream Unity in the Divine Nature.
I fhall take my ground for the other half; Caht. 3. zo. This (hall be my
Center for a time, from which my Motions fhaii arife, and whither they (hall
return to end there.
The words are rhefe : Now a Mediatour is not of one ; but God is one.
This Scripture hath afweet, and clear depth of Love in it, but unfathomable.
This depth is the Unity of God.
St- Paul ftateth here the moil efiential difference between the Law, the
Minifteryof Wrath; and the Gofpel the Miniftery of Love. One is eftabli-
jhedm the hands of a Mediatour, in the other God is one. The Love- union in
the Gofpel is too near, too fure, too fweet to need, or admit a Mediator.
The Fountain of all Evangelical Grace, and Love is the Unity of God.
The Unity of the Spirit is the Band of Peace between the Uncreated, and all
Created Spirit?, Ephef. 4. 6.
But we (hall more clearly fee the Riches Treafured up in this Scripture, if
we look upon it by the light of another Scripture in the fame Chapter ; <v. 1 6.
Now the Promife was made to Abraham, and his Seed, he faith not to Seeds t as
to many, but as to one. And to thy Seed) which is Chrift.
The Holy Afoftle in this Chapter maketh it his work to prove, that Righ-
teoufhefs is not by the works of the Law j but by Faith in jefus Chrift accor-
ding to the Gofpel.
God defcending into Chrift, and taking up Chrift into himfelf ; JefttsChrift
in this fulnefs, and Glory of the God-Head entring into the Soul, and taking
the Soul into himfelf, by the free Revelation, and immediate Union of Faith ;
This is the Righteoufnefs of God, and of his Saints in the Gofpel.
One Argument, by which St. Paul maintaineth Righteoufhefs to be of
Grace, an J not by Works is laid down, <v 1 f . the Covenant of Grace was
long before the Law. He confirmeth that here v. 16. The fromifes were made
to Abraham, and to his Seed, Sec.
The Holy Qhofi in this verfe eftablifheth the Heavenly Building of the
Gofpel upon three beautiful, and firm Pillars.
1 . Pillar ; The Gofpel is a meer, fimple, pure Promife. That, which was
called in the verfe before, the Teftament, or Covenant, is here exprefled by P*o*
mifes. The Law is compounded of Precepts, and Promifes dependant upon
thofe Precepts, as condition of the Covenant to be performed mutually on
both fides ; of prohibitions and threatnings annexed. But, as the Sun is a
Body ftreaming forth freely by a knot of Beams. So is the Gofpel a knot of
Promifes, which are all Love in fb many clear, unmixt Breams (hooting them-
selves freely for :h from the fulnefs,and force of Love alone in its Head-fpring,
the heart of God.
Obj. But you will fay ; Are there not Precepts fetdown } Conditions im-
poledj
[mi
pofed j Duties required -,high, and hard things to be performed in an Evan-
gelical State ?
yinf. It is mod true. The Gofpel hath its Precepts, Conditions, Duties ;
and thefe all high, hard, raifed to a pitch or Spirituality, and Heavenlinefs
beyond the reach and light of any natural Spirit. Bat thefe all depend upon
the Promife, and not *he Promife o^ them. Ail Evangelical Graces, and Da-
ties are Children of the Promife. The Promife is, as the Hkrufalem above,
free, the mother of all living Principles,and Performances.
We read ; i Vet. I. 4. That lue have given to us, great and precious pro-
mifes, by which we are made partakers of the Divine Nature,
You, who believe not, hear, and believe. You who believe but faintly,
and weakly , hear, that your Faith may be encreafed. You, whoareftrong in
Faith 5 hear, and btlieve yet more. Hear, how all the difficulties in believing,
in the whole life of Faith from the Beginning to the end j the Promifes are
Pipes of pure Gold laid into your Hearts frcm the Heart of Chriftin Glory.
By thefe from that rlourifhing Olive Tree, the Divine Nature, as the beft Oil,
floweth in upon you freely, and perpetually.
When a Gardiner would fet choice Plants, Flowers in a barren, fandy Soil,
he lirft bringeth infrefh,and fertleSoil to lay upon it Then he planteth in this
good ground, which he hath made, his Flowers, and Trees, which now flou-
vifh, and make that barren Earth a rich, and pleafant Garden. So God findeth
thy Spirir,0 Man, barren, and fandy, a Rock. No Spiritual Plant, no Truth,
or Grace of the Gofpel can take root, or live here. But be not thou difcou ra-
ged by all this, by the hardnefs of thine Heart, the barrennefs,and enmity of
thy Spirit to the Heavenly Seed, which itkilleth, as olten, as it is fbwn in it.
Look to the Promife?, God by thefe will bring in the Divine Nature. With
this, as a good, and Heavenly ground he will overlay, and enrich thy Spirit.
Now God will plant every pleafant Truth, every Evangelical Grace in thy
Spirit. Now they (hall all profper, they fhall unfold their feveral Beauties,fend
forth their fweet fmell, and bring forth much fruit in thee. For this new
Earth of the Divine Nature fhall: fend forth its Famefs and Sweetnefs into
them, and make them to grow.
When a Prince goeth his progrefs, his Gefts are fet down before he leaveth
lis Court * which way, and how lar he fhall Travel every day ; where he fhall
lodge at night. His Servants with Furniture, and Providons rrom his Court
wait upon him all along.
A Promife is a Declaration, and Obligation of Divine Love, which it ma-
icethof itfelf, which it layethupon itfelf, free, and immutable.
Whoever thou art, that heareft this, believe in the Promife ; Believe freely,
in a irtc Promife. This Faith will make thee the Prince, of which 1 fpeak.
Thou art now a Prince come forth horn Heaven to take thy Progrefs thorow
this world, and fb return home to Fleaven again. Ail thy Gefts by day, and
Refls
tor)
Reds by night are fet down Eternally in Heaven in the Book of Love there,
which is the Heart of God, and from thence in a Promife, which is Eternal
Love, or the Heart of God tranfcribed, to be read by thee. The day of a
Saint is the Light fhining from the Face of God. The night is the drawing
in, and darkning of this Light. All thy motions by day with every Circum-
ftance, O Believer, O Heavenly Prince, are described exactly in the draught
of Divine Love, the Promife. Thou goeft, as it is written of thee there.
The Holy Angels, thine own Servants from thy Court in Heaven attend
thee in all thy way with Heavenly Provifions, and Minifler unto thee, as is
appointed there. Thy refling-place every Night is ordered in the Promife.
The Blefled Angels go before thee. They take up thy lodging for thee. They
make it ready with Heavenly Furniture. They make thy Bed for thee. They
are a Guard round about thee for the fear of the night. Ail things are done,
as was fet down before in theBofbm of Eternal Love opened in the Promife.
Thus the Gofpel is All a Promife. The Promifes are Love fhining forth by
its own Brightness, and Beams. Love is that name of God, which is an Oint-
ment poured forth. Love is the Divine Nature freely flowing, and diffufing
itfelf, like Live- Honey. As a Bottom of Silk is unwound, and wrought our
into divers beautiful Figures in a Garment of Needle-work : fuch is thy
Life, thy whole Story, O Saint, Divine Love fpun forth from the glorious
Heart of God, as Silk from the curious Worm, is wound up into a Bottom in
the Promife. This rich Bottom worketh out itfelf into all thy motions, and
refts, into all thy Changes, and Chances thorow thy whole courfe, as into fb
many exacl:, and mining Figures of Eternal Glories. Thus Love maketh it-
felf the entire Hiftory or thy Life j of that Hiftory, and Life it maketh for
thee a Garment to wear in Heaven, becoming the Bride of the great King.
You may fee fbmethingby my defcription of this firfl Pillar, on which the
Gofpel ftandcth, how God is one in the Covenant or. Grace, and that high,
Heavenly Unity the fweet Spring of all the Grace, and love of the Covenant.
You will fee this breaking forth more, like the day dawning by degrees upon
you, as I mail fet before you the other two Pillars of Evangelical Truth.
1. Tillar. The Fromife of the Gofpel is to the Seed, and to that Seed, as to
One. To Abraham, and to his Seed were the Promifes made. He faith not, to
Seeds, as to ma?iy ; but to his Seed, as to One. v. 1 6.
The Seal of the Promife upon the Seed is the Unity. God will not give
his Glory to another. The Love, and Grace of, God in the Gofpel is his
chief Glory. Therefore is Evangelical Love to the Evangelical Seed ; and
that for the Unity fake. The Seed every where in the Father, in all the OfT-
fpring is one with itfelf. Love, and Unity are ever infeparable. The Strength
and Sweetnefs of the Relation between the Father, and the Child is the Uni-
ty. Love is at its height in a Father, becaufe there is the Head of the Unity.
The Unity here is the Spring of Love. From hence its dreams run along into
Z z all
F?54l
relations with the fleeter, and ftronger force, as they are nearer to this
Spring. Go. 4 is Love. God is one,
3. Pillar. Tbat one Seed, to which the Promife s are made , /'/ Chrift. To Abra-
ham, and tc hn Seed : as to One ; and that tne, Chrift. Ifaac was the Seed of
Abraham. Ifdac flood only, as a Figure of the Lord ftfus. Ifaac fionificth
iMghter. The Lord Jejus is the true Seed of Mirth and Joy. When he
cometh to us by his Spirit, which is his proper, his eternal Prefence, and Ap-
pearance; he bnnge'h back our Captivity from the Powers of Sin, Sorrow,
and Death ; he tillcth our Mouths with laughter • he maketk us, a^ thofe that
Dream j he placeth us in themiufi of fuch glorious Perfons, and Things, he
cloathcthour Perfonswith (b much Giory; and all this by loofy.fo fweef,{o
ludcen, 10 univerfal, fo unexpected a change ; that it feemeth for the great-
mis of the Giory more like a Dream, than Truth.
But if Ifaac here typiriethe San of God ; then doth Abraham fiand in the
place of God the Father. The name fignifieth The high Father of a Multi-
tude 5 or, The Father cf a high Multitude.
God the Father maketh the Promifes to himfelf, and to his Son Chrift. Je-
Jus Chrift \s the Seed, to which the Promifes are made, and the Promifed Seed,
the Pearl in the Casket of every Promife. Thus God is one in the Gofpel ;
the Gracious Maker of the Promife; the Rich Matter of the Promife; the
Glorious Heir of the Promife. This Unity is the Love o^ the Gofpel, in
which the Seed is one in the Father, in Chrift, in all the Saint, ; and this one
Seed is the Lover, the Love, and the Beloved.
God loveth himfelf in his Son ; his Son in his Saints. God, Chrift, and the
Saints lie all wrapt up in one Seed. This is the Unity ; and this Unity the
Love of the Gofpel. One Seed fhining out, and fpringing up thorow- all in-
to the Fellowship of all Beauties, and delights with itfelr, within itfelf.
We have fet upfbme Lights in this verfe to (hew the Glories of Divine
Love the more advantageoufly, as they are presented to U3. v. 10, in thofe
words ; God is One.
Now let us draw nearer to the verfe itfelf, the Center of cur difcourfe.
St Z^/raifeth an Objection, and anfwereth it. V. 19.
Object. This n the Objection: If the Gofpel were before the Law of Eter-
nal Force, the only difpenfation of Love, Life, and Righteoufnefs : why then
was the Law added.
An[. St. Paid anfwereth this Objection, by Defining, and Confining the Ufe,
and Times of the Law.
1 . Si- Paul defineth the end,& Ufe of theLiw. The Law was added becaufe of
Tr an ;'gre fji 'on, .There was a fourfold ufe of the Law,untilC£r/|? came ;todifc over,
to refrain, to heighten Sin, to bring Condernnatton, and Death upon Sinners.
1. The Turns of the Law are confined to the coming of Chrift: Until the
Seed (hould come.
Then
Cm!
Then the Holy Apoftle giveth us two Arguments to make it plain , that the
Law can be no more of force, or have any place, when fe'us Chnjl appear-
eth. Thefe two Arguments are taken from two EJJemial dffirmcdf between
the Law, and the Gofpel.
I. Arvnm. The Law was ordained by A*n gels. God appeared not; und:i
the Law in his own Perfon, nor in that iwect, and fupream brighinWs, whifcj
floweth immediately from his Face. He cioathed himfelf with the created
Light of the Angelical Nature, and Glory, as with a Garment. In the Per-
fbns of Angels, and their Beauties, as under a vail, he wasfeen. and cenveritd
with Man. But when the Seed cometh, which is J ejus Qhrift ; this is God in
Perfco, God in his own EiTential Form, and Image.
Now the Scene, the Appearance is changed trom the diverfit'es of Angels,
and their Glories to the Divine Unity. Now the Angels, thorow which, as
multitudes of little Stars in the night, the Light ot the G^d-Head fcattered
faint glimmerings of itfelr, vanifhed out of light. They rthgr ed their weak
Beams, Beauties, and Beings to one Sun, that one Setd their Fountain, the
Unity of God inChrift. Here they are New born, they are made perfecl,thev
fhineagain in one Glory. The Son of Man cometh now in the Glory of his
Father, in his own Glory, in the Glory of all his Angels. When Chrift is
feen in his Heavenly fhape, which alone is the Light or. the Gofpel, Angels
appear no more fingly, all Glories are feen united in their Center, the Perfon
of God in Chrift. Now hear, Oljracl ; come forth ; and O ye Daughters of
Sion ; the Lord your God, your Jtfusis one. This is the firft Argument, and
the firft effential difference between the Law, and the Gofpel.
1. Argum. The Law was ordained by Angels : in the hand of a Media-
tor. No72> a Mediator is not of One ; but God is One. <v. 19.10. Thus we are
come home to the verfeitlelf, where you (hall fee all thisdifcourfe come home
to our mark, at which we aim ; the Fountain of all Evangelical Graces, and
Loves in the Unity of God.
We (hail beft underhand thefe words by a diftin&ionoi Mediators.
There is a Mediator of Diftance, and of Unity. This latter the Mediator
of Unity is one with both the Parties, betv/een winch he mediateth, compre-
hended them both, maketh both one in himfelf. Such a Mediator Jefus Chrift
is in the Gofpel. Such a Mediator the Law hath not \ this place intendeth not.
This hath fbme fhadow of itfelf in the Medium Particivaticnis, which Phi-
lofophy treateth of.
The Mediator of Distance is one, who ftandeth between two to keep them
apart, becaufe they cannot approach one to the other. This is here meant.
The People of IJrael (kid to Mofes ; Let God [peak to thee, and we wiU hear
thee. But let not God [peak to us any more, leaf we die. God approved of their
words : They have (aid well. Thus the Law was ordained in the hand of Mom
fes9 as a Mediator. This we may exprefsby the Medium Abnegations j a Me*
diatorof Diftance* Z 2 2 When
When the Seed confetti, this Mediation, this Adminittrarion, the Diftance, and
Co the Law ceafeth. Now God is One. Chrifi is the Seed, Chrift is come
Chrifi hath two Natures in him, but he is One Perfon in both Natures, and
that One Perfon, the One only God. God is the Perfon, the Subfiftency, the
Koor, out of which the whole Tree with all its Arms , and Branches of both
Natures, Humane, and Divine fpringeth ; in which it fubfifteth ; from which
all operations, and fruits proceed ; to which all denominations belong, which
is the name to be named in all, and to which every name belongeth. This is
Chrift. The one Seed, the one Spirit in all the Saints, in all the Graces, and
Comforts of the Gofpel is this Chrifi, that one Perfon, which is the only true
God. Thus God is one in all.
The Lord fefus in his Heavenly Spirit, and Body is the Glorious Circle of
the Divine Unity, in which God, Chrift, and ail the Elect, Saints, or Angels lie
ib clofe, fo enfolded, and wrapt up mutually one in another ; that no Mediator
can come between them ; that they need no Mediator, fave as this Unity itfelf,
the cne Seed is the Mediator.
There are two Promifes made to Abraham concerning his Seed \ one, that
they (hall be, as the Stars of Heaven for number ; the other, that they fhall
be, as the Dull of the Earth for Multitude.
The Seed isChrift. The Lord Jefus is cne Seed in all the uncreated Glories,
which are fixed, as innumerable Stars in the Heaven of the Divine Nature.
The Lord Jefus is the fame Seed in the Duft here below, Town in the form of
Flefh, and Duft..
When the Lord fefz/s cometh in the Power of the Gofpel into any Heart,
this one Seed at once fhineth down from all thofe Glories of the God-Head
above, and fpringeth up out of the Dull here below. Itawakeneth itfelf from
above and below. It meeteth with, receiveth itfelf, and twifteth into one
with itfelf, the Glory from on high, and the Dull from beneath. It continu-
ally afcendeth, and defcendeth into its own Bofbm, and feafteth itfelf eternally
upon itfelf with all Divine Subftance, and Sweetnefs.
I have endeavoured to draw afide the Curtain from this Scripture, to (hew
you the Joy, and Glory of the Lord in the Gofpel, the Unity of God, and
the Fountain of Love with him in that Unity,
Let me add oneScripture to this to bring in more SpiritualLight into aRoom
fo rich in, lb full of Heavenly Beauties. It is that Row. 4. 16. It u of Grace,
that it may he (ure to the Seed. You, whofe hearts the Love of God in Chrift
hath touched from Heaven, that you pant after the Water-brooks, qnd Foun-
tain of this Love opened in the Bofbm of the Lord Jefus ; why come you
not to your Saviour, that you may drink abundantly of the Divine Love ?
Are youdifcouraged, and driven away by the fenfe of your own unworthi-
nefs, and weaknefs, by unbelief ? Hear, and believe, and come with boldnefs
to the Fountain of Love. Love is made Cure, and tyed faft from the Throne
of
of Love in Heaven to the Hearts of Believers on Earth by a three-fold Cord-
i. Cord. The firfi Cord is the Promife. By the immutable tie of a Promife'
in which it is impoflible for God to lie, hath he afiured, and fecured his Love
to thee. The two chief Attributes of God, on which 2 11 the reft wait, in
which they are comprehended are Goodnefs, and Truth. Both tbefe muft fade,
and pafs away, before one tittle of the Promife can fail of its accomplifhment.
For Goodnefs maketh the Promife : but Gocdnefs, and Truth both are obliged
to the keeping of it.
1. Cord. Thefeccnd Cord is Grace. The Trcmife is of Grace, that it may be
fure. You, who are apt todefpair of Love, and B'efTednefs let down from
Heaven into your Souls by the Golden Line of a Promife,becau(e your hearts
are unfit Manfions to entertain (uch Heavenly Guefts, hear, and confider this :
As the Beams of the Sun defcend upon the Earth, infufe a precious vertue in-
to it, quicken, and call up the vertue, and Seeds of the Sun there, make it
green, flouriihing, and fruitful ; yet lean not,depend not atall upon the Earth j
but have their root in the Bolbm of the Sun above, from which they fhoot
themfelves down into the lap of theEavth : (b the Promifes of the Gofpel, as
Beams of Eternal Love, are fixed in the Sun of the Divine Nature, as their
Heavenly root. From that they are bred, by that they are nourished, and
maintained. This Sun poureth them down upon thee to enlighten, enliven,,
and transform thy earthly, carnal heart into a Spiritual, and Heavenly Gar-
den. But thefe Beams, that come to warm, and beautify thee, lean not at all
upon any thing in thee. They depend finglyy and entirely upon their proper
Sun, which is Love, the heart of God.
3. Cord. The third Cord is the Seed. That the Promife may he fure to the
Seed. Lawyers fay, that no gift by any deed is good without a confideration :
They fay alfb, that there is no confideration, which bindeth more, than
that of Fatherly affection ; when a deed runneth in thofe words : I out of my
Fatherly affetlion give to my Son, &c.
This is the confideration in the New Teflament the Love of a Father. All
the Promifes of Grace, and Glory, of Heaven, and Earth, Time, and Eter-
nity are made to the Seed,
The ground of a Fathers Love is the Unity. A Father loveth himfelf In
his Seed. His Seed is one with himfelf. The Seed lay firft in the Father. It
cometh forth from the Father. Ir is one Nature with the Father, and beareth
the Image of the Father before him. The fame Seed in the Father is the Fa-
ther, and the Son in the Son. All Relations, the Loves, and SweetneiTes of all
Relations are Unions, that is, Participations, and branches of Unity. Paterni-
ty, the Relations, and Love of a Father is Unity, the Root, and Head of all
Unions, Relations, and Loves.
The Philofbpher teacheth us, that the reafbn of a Fathers Love to his
Children is Self-love, and the Love of Immortality, He feeth himfelf ever-
freflv
/
~ C 558 J
frelh, and fiourifh'ng, propagated to Immortality in his Ofi-fprlng. All num-
bers are fdid to be the m-ft Unity multiplied. Each number fpringerh from
Unity, is made up of Unities, conGfteth in an Unity. Thus God is one in his
Seed. The Seed is the Unity of God multiplying itfelf into many Self-Ima-
ges in the (ame Divine Nature, in the fame ElTential, and Eternal Image, the
Lor ! / us. Is not the Promife now fare, when it is to the Seed, in which the
jUnity of God, the Lovefpring of Eternity, is the Band of Love ?
I have not yet (bunded the Sea of Sweetnefs opening itfelf to us in this
Scripture : Now a A/ .<,;.. r is between Two: but God is One.
God is (aid to have created all things by Jefus Cbrifi\ Epbef. 1.9. To have
made all things by him, and in him, C0I0J. 1.16. God then is One in Nature,
and in Grace, in the new Creature, and in therirft Creation. There is one Seed
of both, the Lord Jefus. All things were made by him, and without him was
nothingmade, that was made, John 1. 1. As no Wheat fpringeth without a
grain of Wheat call: into the ground , as no Rofe groweth without the Seed
of a Rofe : (b no Flower of Divinity, no Divine Wcrk, no Divine Image
cometh forth any where, in this World, or that which is to come without the
Divine Word, the Seed of God, which was in the Beginning w.thGod, and
was God.
Acts 17. 14. St.Vaul maketh this his great Argument to convince the
Athenians, and to perfuade them to F^ith in Jefus Chrift, the Unity of the
Divine Seed. Tbeyfeel after him, faith he, if fo be they may find him ; although
he be not far from every one of us. In htm we live, and move, andhav: cur
Being -as in our proper Seed and Element. For as cm of your own Poets hath
faid : Me alfo are his Of-fpring. The Apofile in the Authority, and with the
Seal of the Holy Ghcft confirmeth the Teftimony of Nature to this Truth }
the Unity cf the Divine Seed in Nature. God is One not in Regeneration on\y^
but in the Creation alfo. We alfo are his Off-fpring.
Thou, who art hitherto Earthly, and Natural, an outcaft of Nature, caff
down to the nethermoft parts of the Earth in Lufts, Unbelief, Blindnefs of
Mind, Hardnefs of Heart, Profanenefs, Enmity, feek thou alfo after God, feel
after him. Thou alfo mayefl fee him, and feel, and End him in every motion,
in every act, and part of thy Lite, in every point o: thy whole Being. Every
Motion, A£t, and Part of thy Life, every Point in thy whole Being is that
Field, in which is hid theTreafure of the Divine Being, Beauty, and Bleifed-
nefs.Tiiou liv eft, and move ft, and haft thy Being m him. He liveth, and moveth
and hath his Being in thee. He is thy Seed'm thee.For thou alfo art his Off'-ffring.
Believe the LoveoF God, open all the parts of thy Being, and Powers of
thy Soul to take in this Love" Thou half in thee the Band of «;he Love-
union, the DlvlneLove-fpring,the Unity of the Divine S^td. For thou alio
art his Off-fpring.
Biefled is he, who believes, and feeks for this Pearl more than Silve and
diggeth
[379 1
diggeth for it more, than for hidden Treafures. Bleiled is he, who findeth it,
and goeth, and felleth all that he hath to purchafe it. Thou haft this Pearl in
thine own Field, the Divine Seed in thine own Soul, and Being.
Let this be the only Seed in thy Soul. Then haft thou (old all for it. Then
will it fpringup into a living Palace of one Immortal Pearl in thee, which
God himfelf, and all Glorious Spirits will inhabit together with thee,
filling it with the fweet Lights of their Divine Beauty, with the Eternal
Flames of their Divine Loves, and Joys.
Obj. But you may fay ; if this be ib3 why are not all faved ? If all be of
one Seed, which is Cbrift, why doth not one Life of Graccr, and Glory fpring
up in all from that one Seed ?
Anf. My Anjwer to this ObjeSlion (hall be a threefold ufe ;a Reproof to Sin-
ners ; a Root of Comfort } a Reafon for HoUnefs.
Ufe. i. A Reproof to Sinners. The Sin of the Devil was the firft,and Foun-
tain Sin : In that therefore the evil Nature of Sin in the whole Kind, and
in every individual Act is moft manifeft. Sr. Jude painteth it out in its black,
and bloody colours after a moft lively manner, Jude 6. The Arigels not keeping
their fir ft Principle {a^v) and forjaking their proper Habitation otxtmejioi: O
Man ! Thy God is tnyfrfi Principle. Thou did ft ftand in him, as in thy Root.
Thou wert filled with Sap from him. Hi. ou didft partake of the Fatnefs, and
Sweetnefs of the Divine Nature. Thou wert a fiourifhing and fruitful Tree.
All the Birds of Heaven > the Holy Spirit, the Blefled Angtls delighted to
fit, and Sing in thy Branches. All vifible things refted under thy Shadow.
How art thou fallen to the ground ? How deft thou lie withered, and dead
upon the face of the Earth ? No good thing cometh near thee. Sin hath done
this. Thou haft not kept thy fir ft Principle.
O Man/ The Divine Image was thy proper Habitation. This Image in thy
Perfon was a 5«wof Beauty fhining in every part of it; and a Shield of Pow-
er defending it on every fide. In this Image all BlerTed things were united to
make a Paradife for thee, which thou didft carry about in thine own Perfbn,
as thy proper Form, thine infeparable Habitation, like to God, who carryeth
his own Heaven into every place with him. Alas! Thou art now naked in
ihe Eye of God, and all the Creatures. Thou art expofed to fhame, to every
ftorm of Rage, Malice, and Wrath from all. Sm hath done this. By Sin thou
haft forfaken thine own, thy proper Habitation.
Beware, O Men ! Of the Evil of Sin. You caft out anew the Divine Seed
out of your Garden by every new a6t of Sin. You cut off anew the Divine
Form, Flower, and Fruit from every Plant in your Garden by every new
Act of Sin. As oft as you Sin ; fo oft you make a frefh wound upen the Di-
vine Unity, you make it to bleed afrefh, and dye in your Perfons.
But befides this t! ere is yet a greater Evil in Sin. The Seed of God is
one, the Divine Unu/, the Love- fpring of Eternity. The Seed of the Serpent
the
■
h6o]
the Devil is Enmity, the Hellifh Spring of Hate and Death. Every Sin is this
Seed of the Serpent in tbee, Enmity to the Heavenly Seed, the Unity of God.
In the Law the Jews were forbidden to feethe a Kid in his Mothers Miik
for the Cruelty, and UnnaturalneQ. O the cruelty of every Sinner :n every
act of Sin ! O the unnaturalnefs ! Thou makeft a Fire of the Kid, that
thou may (I burn its Mother in it. Thou changeft the natural Image, the natu-
ral Life in thee into a lire of Wrath, and Luft, to burn up, and confume in
it the Heavenly Seed, out of which it fpringeth.
Solomon in his "Proverbs telleth us, that he, who curfeth his Father, anddef-
pifethhis Mother, the Ravens of the Valleys, and the young Eagles {hall
pick out his Eyes. This hath its higheft truth here : go on in Sin. But know,
that now in each A£f. of Luft, of Wrath, of Profanenefs, of Unbelief, thou
offered defpight to, thou curfeft, thou killed the Seed of God in thy felf, the
Divine Unity, the pureft, and perfected Love, thy Father, which hath begot-
ten thee, and thy Mother, which bare thee, which brought thee forth. What
will thine End be? The Ravens of the Vallies, and the young Eagles; Un-
clean, and devouring Spirits from Hell below, Spirits of blood, of death, of
horrour,and (laughter (hall eat thy Flefh, confume all the Light of Life, and
Beauty in thee, fhall fwallow up thy Spirit into the Bottomlefs Pits of Dark-
nefs, Dread, and Death within themfelves.
Ufe. x. The Root of Comforts in Believing ; the Root of Faith, that we
may believe, and have Comfort is the Divine Unity. The Unity of God is thy
Seed in thee. The Seed is one, and that one Chrifi. The Unity of God is the
higheft, and pureft Love. The Unity of God, Divine Love is the Seed of all
Things, thy Seed. Believe this Love, believe in this Unity, that is in Chrifr,
who is this one Seed of Love. Let thefe Arguments perfuade thee to believe.
i. Argu. The Unity of God is the Fountain of Tx>ve. The Unity is the
Simplicity, the Purity of the Divine Nature. God in the nakednefs and fim-
plicityof his Divine Effence is Love. Lean, ftay thy felf upon this Rock of
Eternity, the Divine Unity, Simplicity, Purity of Love.
z. Argu. The Unity of God is Love ; How ftrong is this Love ? All the
Attributes, Powers, Excellencies, Vertues of the God-Head are united, and
centred in Love. How great is the force of Divine Love ? What is its
Vertue, its Excellency, its Sweetnefs ? O Almighty, O Supream,0 Soveraign
Love J All Things Good,Great,andDi vine are joyned,and railed to thehigheft
point of Unity in Love. God aflembled all the Powers, and properties of the
Creation, all the Angels, the Perfbns in the Trinity to form a (hadow or the
Divine Nature in the firft Man ; faying j Let us make Man* O Man ! All the
Beauties, Blcflednefs, and Trealures of the Divine Nature are gathered to-
gether intooneSun of DlvineLove to make thee new,no more aShadow,but a
Sun in this Sun,a Light in this Light of Eternal Love. Open thine Eye, and
ihine Heart to this Love by believing it.
3. Argu.
3. Argu. Vomer confiileth in Unity. The Supreme Unity, which is Lore,
is then Almighty, the Supreme, and Soveraign Power. Is any thing impofii-*-
bieto Almighty Love? Is any thing too hard for it ? What change is there,
from Darknefs to Light, from pollution to Purity, from profanenefs to Piety,
from the hardnefs of a Stone to the fbftnefs, and fweetnefs of a Dove, from
a Devil to a Bleffed Angel, from a Hell to a Heaven, which Almighty Love
cannot make in thine Heart, in a moment, with one caft of its Eye upon
thee ?
4. Argu. A fimple Unity is Infinite : It is ever, every where the (a me. No-
thing boundeth it, becaufe it is itfelf alone, and there is no other thing be-
iidesMtieU together with it, to give an allay to it, or confine it. This is the
infinitenefs of the Divine Unity. This Unity thus Infinite is Divine Love.
Come, whoever thou art ; Believe, and caff, thy felf, thy Hopes, thy Fears ;
thy Griefs, thy Joys ■ thy Sins, thy Graces into this Abyfs, this Sea of Love,
which hath no Bottom, nor Shore. This will receive them all. This will
fwallow them ail up into its fweet, and mining Depths. This will cover them
ail with its own rich, and glorious Floods, as Waters cover the Sea.
Come, Believe, and earthy ft If, ail thy Relations, the delights of thine
Eyes, the dear, and plea-font things of thine Heart, thy whole Spirit, Soul,and
Body into this Infinitenefs of Divine Love. Thou (halt find them after many
days, to day, immediately, eternally (porting themfelves inthis great and
wide Sea of Love.
Love in the Perfbn of the Lord Jefus defcended to the nethermoft parts
of the Earth, and afcended above all Heavens, that it might fill all. Behold
now a Deluge or Divine Love in the Refurreclion of thy Jefus. Love, as a
manifold Fountain of a great Deep from below breaketh up,and breaketh open
itfelf Love pourtth down irfelf thorow all the Windows of Heaven opened
upon thee. Thus the Fioods of Love increafe, rife higher, and higher till they
cover the tops of the higher! Mountains of Guilt, or Defpair, of Defire, or
hope in thy Spirit : Only do not thou flop thefe Fountains of Love from be-
low, fhut not thefe Windows of Heaven above to thy felf by thy unbelief.
Love in the Perfbn of the Holy Ghoft by the mouth of the Pfalmift cryeth
unto thee j Of en thy Mouth wide, and I will fill it. Open all thine outward,and
inward fenfes; open all the Powers, and Faculties of thy whole Man to take
in this Love. Open them yet wider, wider frill. Take in ftill more of this
Love. When thou art full of Love to thine utmoft Capacity j foil that Love,
which remaineth is infinitely more, infinitely Tweeter, than all that, which thou
haft taken in.
5-. Argu That 0776 Seedy the Divine Unity is thy Seed in thee, that is. Love
itfeV :he firft, the higheft Love. Thou alfo art his Offspring. No Man ever
hated his own Flejl). Can a Mother forget her Child} faith the Holy Ghofi'. Di-
vine Love is the Seed, out of which thou (pringeft. Divine Love is thy Father,
A a a which
awa1
U6*1 ^
which hath begotten thee ; thy Mother, which hath brought thee forth. Can
Love itfelf hate itsown Birth, and Branch ? Can Love itfelf forget its own
Child, the Child of Love ?
The Prodigal returned firft to himfelf ; then he thinketh of his Father, and
of Heaven ; then his Father, mcetuh h'm, kifleth him, bringeth him home,
enrertaineth him with the beft Garment^ with Feaits, with Mufick, with an
Univerfal Joy.
O Prodigal ! Thou haft wafted thy Beauty, thy Strength, thy Parts, thy
Comforts, thy flourishing hopes among Harlots, in lewd Company, and Con-
vet far ion. 1 hoti fcedeft among Swine upon Ht'sks, and thou ftaiveft in the
midftof the Swine, for want of Husks. O Prodigal! The Div'ne Unity,
the Seed of God, Eternal Love is dill thy. true felf, which lyeth below all thefe
difguiles of Darknefs, and Deformity ; as Jefus Chrift lay fleeping at the bot-
tom of the Ship, which was ready to fink by the violence of the Storm. Thou
art the Seed of God. Fcrthcu alfo art his OJJ-fpring. Thou art the Seed of
Love. For God is Love.
O Prodigal ! Open the Eye of thy Spirit. Believe, and fee Divine Love
raken'ng, and appearing in thee, as thy true felf to thy felf. Feel it drawing
thee by a fweet and irrehftible force t© itfelf, that is, to thy (elf, from whence
thou haft Co long wandered in a ftrangeForm by theScrcery of Sin, and the
Devil. Believe, and fee Divine Love, in the true Forms of thy Father, and
of Heaven opening their Bofom again t® thee, fending forth a vertue of
Heavenly Love from themfelves, with which they touch thy Heart, foften ir,
melt it into kindly repenting?, a lovely fhame, and tears of. Love \ kindling
fweet defires, lively hopes, and ardent longings in thee after thy Father, and
Heaven thine own Country,
Believe, and fee Divine Love, thy Father coming into the midft of the
Swine to thee, cairying thee in a rich Chariot made of his ownBofbm, and
Embraces, heaping kifles upon thee, as he carryeth thee. So Love » bringeth
thee home to its own Houfe, the Heavenly Palace of Love. There Divine
Zove cloatheth thee with the beft Garment, its own Native, and Divine
Lovelinefs : Love feafteth thee with its own Joys, as they have fprung up
thorow a Death for thee into a Refurreelion for thee alfb. Love fweetneth,
heightoeth all thy entertainment with its own Mufick refbunding with a Di-
vine Harmony from all Heavenly Hearts, all Glorified Spirits round about
thee, yea, from all things in Heaven, and Earth trned by the Eternal Spirit of
Love itfelf, and plaid upon in a mod exscl:.. and charming Contort.
Return then to thy true felf, thy Father,and to Heaven : Heavenly Love is
all thefe. It is alfb thy way to thefe , thy Light, and thy Life in the way.
Believe : Say not now ; O that I could believe, and repent ! Heavenly Love
will form itfelf into inward Divine Meltings, Repentings, Acts of Faith,and
of all Grace in thee. -Look to this Love, and live Eternally in the Bofcm of
Love.
Love. The Unity of God, which is Love is thy Root, which will rift* up unto
a Divine fop, and form itfelf into all Divine Fruit in thee if thou wait for it.
For thou art the Off-ffr'wg of God.
Ufe. 2. The Unity of God is the Root, and Reafon of Holinefs. The Unity of
God is the Fountain of Love, of all Grace, and Comfort in the Gofpel The
Promifes are all made to this one Seed, which is Chrifi in the Unity of the
Spirit, in the Unity of the Divine Nature. Thou haft then no further any
part, or portion in the promifes of the Gofpel, or the Comforts of Love,
than thou abided; in the Unity of Chrlft, and of the Spirit. It is the Seed of
Love, which is a Holy, and Divine Seed ; it is the Life, and Fruit of this
Seed, on which, as on the Fleece of Gideon, all the Dew of Divine Bleflings
falleth. Every other Seed with its Life, and Fruit is, as the Mountains of Gil-
boah, on which no Rain, or Dew of any Divine Grace, or Promife defcen-
deth. Abide then in this Love, which is the Holy Seed in thee ; bring forth
the Fruits of this Love in thy whole Life. So (halt thou be Blefled in thy
Seed, and in thy Deed. I have now finifned the third Argument for the con-
firmation, and explication of the third Defer ipt ion of Divine Love, which
was this \The Love of God is the God of Love. For the Unity of God is the
tnoft highh and holy Love. I pafs now to the fourth, and lafl Argument.
4. Argu. The Myftery of the Trinity is a My fiery of Divine Love. This is
the fourth Argument to prove, that God is Love.
The Divine Philofopher defineth Lo^e to be a Birth in a Beautiful SuhjecJ.
As the New Hierufalem is (aid to come down out of Heaven, a Bride ready
trimmed : (b out of the Bolbm of Divine Love opening itfelf, a^ a Heaven
cometh forth the Divine Lovelinefs, the Garden of Heaven, the Heavenly
Paradifc. This is the Heavenly Bride. In this Garden Loveplanteth, andma-
keth to grow ail Beautiful,and Divine Images,all Heavenly Pleafures,and Joys.
Divine Love, and the Holy Trinity agree in this, that they are a Birth, and
a Marriage both in one. This Myftery is figured in Paradife in the firft Man.
Adam bringeth Eve forth from himfelf.Then Adam bringeth forth all Li -
ving in and by Eve. Adam firft bringeth forth Eve, the Beautiful Image of
[himfelf^and of that Paradife,which he then comprehended, andcarryed about
with him in his own Perfbn. Then he brought forth all Beautiful Images of
Humane Life, and Humane Nature in this Beautiful Subject by the Love-
union of a Paradifical Marriage.
In like manner theSupreamLove firft bringeth forth theSupream Lovelinefs,
the Image of itfelf.Then it marryeth itfelf to thisBeautiful Image,and bringeth
forth in the Bofomof it ail Lives, Loves, Lovelineffes Delights, and Glories.
Thus Divine Love is a Trinity. There are three in Divine Love. 1. The
Love-fpring, or the Divine Fountain of Love. 1. The Love-Birth, or the
Divine Birth, and Image of Love, the Supream Lovelinefs. 3. The Love-
union, the Divine Union between thefe two, the Sacred Fountain, and the Beau-
A a a z . tiful
tiful Image. Thefe are the three Properties in Divine Love, which are all oh*
Love ; as there are three Ferfons in the Divine Nature, which three are one
God. In Love, and in God thefe f/;r« are the fame Divine Love, the fame
Divine Nature (landing in diftr.'.ct and oppofite Relations to itfeif, within it-
(elf, infinitely above all things without itfeif Thefe Relations are in both the
(a me.
i . The God-Head in the Father is Divine Love in the Fountain, the Lover
fpr ingot Eternity.
i. The God- Head in the Son is Divine Love in the Birth, or Image, the
Lcve-Birth of Eternity.
3. The God-Head in the Holy Ghofi is Divine Lcve in its Marria7c-Unnn
between the L';ve-Sfrwg,md the Love-Birth, the Love-Union in Eternity.
See, how God being L^'e is compleatin Eternity by being within himfelf a
Bi'thyir.d a AJarrt age, which Two include all Beauties,Sweetnefle?,and Bieifed-
fcefles, all the Beautiful, Sweet, and Blefled Fruits of Love.
Learn here, how Honourable Marriage is, and to keep the Bed of Love
undefiled. God hath Sealed upon it the Image of the moftHoly, and Bleifed
Trinity, the Trinity ot Divine Love, the Trinity in the Divine Nature.
Marriage in Paradife was the faired, and fulled Figure of the bighefr. and
fweeteft Myftery in Heaven, the Ever-Blefled Trinity. The Jews, andGf«-
tiles before the coming of the Lord Jefiis were for the moll part Grangers ro
the Doctrine of the Trinity. They were therefore loofe, and diflolute in the
rites of Marriage. They made nothing of Fornication, and very little of
Adultery. The Lord in the Revelation of the Gofpel at once unvaileth the
glorious face of the God-Head in the mod Blefled Trinity; and difcovereth
the fweet, and beautiful Figure of it in the Holy State of Marriage,
Oar Saviour by the Appearance of the Divine Nature in its numbelefs Glo-
ries mining thorow every Created Form in his own Myfterious Perfbn, as
thorow their proper Figures, and Imager hath reftored all things. He hath
reftored Marriage not only to its primitive inftitution in Paradife, but to its
Eternal Pattern, and Original in Heaven, the high* and holy Trinity. Pre-
ferve carefully this Marriage-Glory pure from Lufts, untroubled by paflions :
So (ball you fee with the Joy of Paradife the facred ImprefTion of that fupream
Myftery of all Divine Loves, Lovelinefles, and Delights the Trinity in the Di-
vine Nature fet, as the Seal or Eternity upon it. So fhall you draw down
the Trinity itfeif with all itsfecret, and facred Treafurcs of Bleflednels to in-
habit with you in it. Blefled are they, who hold the Band of Marriage unde-
filed, unbroken in the fweer, and beautiful Type, ta the Glorious Truth of
the Heavenly Unity in the mod Blefled Trinity.
We have (aid fome thing in general to fhew, how the Myftery of the
Trinity is a Myftery of Divine Love. Let us launch a little further into this
Sea of unexpreflible Sweetnefles, and Beauties by contemplating this God-
Head of pure loves in the feveral Per ions of the Trinity. i. The
i. The God-Head in the firft Perfon ; the Father h Divine Love in its
Fountain. The Father in the Trinity is the Lcve-fprivg in Eternity : A D'-
vine plenitude, or fulnefs, an unfathomable deep of Divine, and Unexpreflible
Sweetnefsever rifing up, ever flowing, overflowing all things; this is the Sa-
cred Perfon of the Father in the Trinity , this is the Sacred Spring of Divine
Love in Eternity ; and this is that Fountain (6 dear to you^O ye Saints ! out of
which you all are made to drink that Sacred Fountain of Free-Grace.
1 iha 11 endeavour to open this beloved Fountain, the frrearnsof which are
the Life, Love, and Joy of all things in Heaven above, and on the Earth be-
low by three precious inlets into it.
i . Inlet. The Perjon of the Father is Divine Love in its Glory. St. Taut
(peaking of the Father terminated! all the mvfteriesof the Gofpel in the Glo-
ry of his Grace, as the Beginning, and the end of them all, the fweet find
Alining Sea, from which they come, into which they ail run again.
Grace is the name of Love in its Freedom, Svjeetnefs, and Fulnefs. Every
thing is in its Glory, in its Fountain. For there it is faireft, frefheir, fweeteft,
and fulled. Love is in its Fountain in the Perfon of the Father. For there
Love is in its Glory. There is a Three-fold Crown ; the Marriage-Crown ; the
Crown of a King j the Crown of a Conqueror. There is accordingly a
Three-fold Glory, i. There is the Glory of Beauty. This is that or the
Sun which fendeth forth his Beams thorowall things, and outfliineth all things
among the Earthly, and Heavenly Bodies. 2. There is the Glory of Sove-
raignty, which ruleth over all. 3. There is the Glory of Victory, which fub-
dueth all things to itfelf, and maketh every thing an Ornament to its Triumph.
This Three-fold Crown doth Love wear, this Three-fold Glory is it
cloathed with in the Perfbn of the Father. It is the Eternal Sun, which en-
lightneth, enliveneth, fweetneth, cheareth all things by its Beams fent forth
thorow all from the heights of the Heavens above to the depths of the Sea
and the center of the Earth below. It alfb infinitely furmounteth all things
in Beauty, and Sweetnefs ; as it fhineth Eternally. It is the great King, that
fwayeth, and ruleth all every where by its Golden Scepter. It is the Glorious
Conqueror, which pierceth deep into the hearts of all, which fubdueth all to
itfelf by its flaming Sword of Paradife turning every way. By this Sword
it cutteth oft', and confumeth all Flefh, and Earth, to keep that out of Para-
dife, and from the Tree of Life. By this Sword it refineth, and converteth all
into a pure, and Heavenly Flame, into Spirit. So it bringeth them into Para-
dife, to the Tree of Life in the midft of it. Every thing every where doth
Victorious Love make the Subject of its Conquefts, and the Ornament of its
Triumphs.
This is Divine L$ve in its Glory, in its Fountain. This is the Divine Na-
ture in the Perfon of the Father. This is the Glory of Free-Grace.
%, Met into the Fountain of Divine. Love, All the Riches of Love are
(eated
[,66]
feated in the Verfon of the Father. The Apoftle applyeth the Riches of Grace
to the Father, Ephef. I. 7. According to the Riches of his Grace. Three things
meet in Riches, Precioulncfs, Plenty, Power. Every thing is pureft, and To
moft precious ; every thing is mod united, and To moft plentiful, and fo moft
powerful ; every thing thus is richeftin itsFountain.The firftPerfon is theFoun-
lain of Divine Love.For in him are the riches of Grace. Love is Richeft in the
Father.The heart of the Father is the Treafury of Love.No where is Love Co
pure,(b unallayed,fo precious^as in the heart of the Father. Traffick, O Man,
for the Treafureof this Love with all thy faculties, with all that thou haft,and
art. This Merchandife is beyond that ot: Gold, and Rubies : Traffick to this
Coaftof Spices,to this Land of rich,and preciousCordials, the Land of the pu-
reft Love, the heart of the Father. No where is Love fb plentiful, in fuah
abundance, as in the heart of the Father : The heart of the Father is infinite-
ly larger than the Sea : yet doth Love cover it,as waters do the Sea,where it is
deepeft, when it is fulleft. Caft thy world of Sins, O guilty Soul, with all
thy Mountains of guilt into this Sea of Love. Love (hall cover them, that
they (hall never appear more. If thou feek for them, thou malt not find them.
Come,drink thy fill of Loves, O dry, and thirfty Soul, from this rich, and
full Spring in the heart of the Father. Come,thou moft infatiate Soul, caft thy
(elf into this full Sea of Loves in the Bofbm of the Father, bath thy (elf,
roul thy felf in the midft of its rich Billows, which rife as high as Heaven.
No where is Love fb powerful, (b irrefiftible,fb full of vertue, as in the heart
of the Father. Warn thy heart in this Fountain, and it (hall be healed of the
Leprofy of every Luft. Lay thy heart down in this Spring in the Bofom of
jhe Father, and all its hardneffes fhall be diflblved. Drink in thefe waters of
Love frefh from the heart of the Father, and it (hall be a powerful Cordial
in thine heart. It fhall reftore thy Life, thy Strength, the complexion of thy
Soul, thy Beauty, thy Spirits, thy Joys as atfirft,asin Paradile, as in Heaven,
as in thine Eternal Original.
3. Inlet. The Father in the Trinity is the Fountain of all Relations , and fo
the Fountain of Love. Father is the fweeteft of all Names, the Name of the
higheft, tendereft, pureft, and moft perfect fweetnefs. A Father is the firft Re-
lation, and the Fountain of all Relations. Adam was firft a Father, then a
Husband. So the Humane Nature from him ftreamed forth into Husband,
and Wives, Sons, and Daughters, Brethren, and Sifters, into all Degrees of
Kindred, Allyances, and Friendships.
Ephef 3. if. St.Vaul faith, that from the Father the whole Family in
Heaven, and Earth is named. Some render that word Family, the Fatherhood,
or Paternity, U&TetA* All Fathers in that Relation, all the Fatherhoods, and
Paternities of every Father in Heaven,and Earth lyeth firft in that firft Father,
the firftPerfon in the Trinity, as in their Fountain.
What comfort is this to every tender, careful grieved Father of every fick,
finful,
H671
fiinful, or loft Child. The true Father ro thy Child, which a#eth the part
of the Father behind the vail of the Ihaiowy Father in thee, is the Father in
the Trinity. He is the ftrength, fwcetnels, and truth of the Relation every
where. The Paternity, the Fatherhood every where is named from him.
But if we take the word according to our Tranflation, it aftordeth us the
fame fweet fenfe more fully. The whole Family in Heaven, and Earth is named
from him, from the Father of onr Lord Jefus. A Family is a chain of Rela-
tions,which are as (b many Links in the chain faftned one to another, Father,
Mother, Husband, Wire, Brother, Sifter, Children, Friends. All thele are
named from the Eternal Father. All thele (weet, dear names of Union, of
Love, agree firft, moft properly, moft truly to h'm, who is the Supream Uni-
ty, the Original, and Fountain of ail Unions, of all Love. All thefe are na-
med from him. He is the true Parent in the Parents,the true Child, Husband,
Wife, Brother, Sifter, Friend in thy Child, thy Husband, thy Wife, thy Bro-
ther, thy Sifter, thy Friends. He is defcended into a'l thele, fhadoweth him-
(elf under them, fubfifteth, as the truth, and lubftance in them. Ic is this del:
cent of his in them, this Pretence, and Appearance of his, wh'ch giveth thele
names to them. Love is either the Relation itfelf, or the Blood, which runneth
alone; in the vein of every Relation. Every Relation is a Union. Every Uni-
on is Love in its proper kind, and degree. The Oiiginal, the Fountain of
all Unions,of allLoves,of all Relations is theSupreamUnity, which is theFather,
the firft Perlbn in the Trinity. All Relations* in Heaven, and Earth^all Unions
are broken pieces of the great Diamond of Divine Love. The Father is this
great Diamond of Divine Love,Entire,Etcrnal, the firft, and higheft Unity, in
which all Unions lie together undivided, complear, making up one Sweet-
nefs, which hath the names, and rellifhes of all fweetnefle?, which giveth
name, and rellifli to every fweetnefs, which is above all names, and rellilhes,
unexprefTible, incomprehenfible. This is the Love-fpring in the Trinity of
Divine Love. This is the Father in the Trinity of the Divine Nature.
Ufe. I. Give all Glory to Free-Grace. Alcribe all Riches to it. Set your
Love upon it. This is the Fountain of Divine Love in the Bolbm of the Fa-
ther. This is the Fountain of Ifrael. This is the Fountain of the God Head.
This is your own, your only Fountain, O Saints ! All your ftreams of Life,
Grace, Comfort, Glory arile out of this Love-fpring in Eternity, which is the
heart of theFather. This is the Fountain, this is the Father of Jejus Chrifi,
your Fountain, and Father in him. v
He that hath drunk the Waters of Life, and Love from this Well, will
never thirft more after any other Waters, or drink of any other Spring. We
read in Numbtrs of a Well in the Wildernels, which the Princes digged with
their Staves, and Jung to it \ Spring O Well: O wandring Souls, behold your
Well, which is before you in every Wildernels. The Prince of Life, your
Jejus hath dig'd, and opened it for you from the depths of the God-Head
with'
wuh the Stall, the Scepter of his Spirit. Look to no other Fountain. But
fi ig continually to this ; Spring O Well \ Spring O thou heart of the Father ;
Spring in mine heart j Spring with ft reams of Divine Truth -y Spring with
ftreams of Divine Strength j Spring with ftreams of Divine Joy j Send forth
thy ftreams over all my Soul, and Body; Make all my powers, and parts to
fing like the Garden of Eden ! O thou Fountain of Gardens, My Rnnce hath
ciig'd, and opened thee in my heart, O thou heart of the Father, with the
Stafr of his Spirit. Open mine Eyes, O Blefled Spirit, that by thee I may fee
this Fountain, which by thee is opened in me!
It was at the Fountain, that Jacob, and his beloved Rachel firft met. The
Daughters of Lab an came thither to water their Flocks. But the Well had a
great ftone upon it, which they could not move. Jacob rolled away the Stone,
and watered their Flocks for them : From thence they brought Jacob to their
Fathers Houfe,knew him for their neer Kinfman,and were marryed to him.lt is
at this Fountain of Free-Grace, that the Lord Jtfus^ and the eleel: Soul firft
meet. Sin, Death, and Wrath make the Stone_, which cover this Spring. The
Lord Jefus rolleth away this Stone,that thou, and all thy Fathers Flocks with
thee, all the Principles, and Powers of Life in thee may drink of this Well.
Here the Lord Jefus looketh upon thee, and loveth thee. Here he maketh
himfelf known to thee, to be thy Brother, and taketh thee to be his Bride:
From this Well he goeth home with thee unto thy Fathers Houfe, into thine
hearr,into thy natural Spirit,and thine Earthly Image,in thefe to marry thee to
himfelf, to make theefruitfultoEternalGlory,to enclofe this door of thy natural
Spirit with Boards of Cedar, a Divine Beauty, Sweetnefs, and Incorruptibili-
ty, to build u^on the wall of thine Earthly Image, a Palace of Silver, into>
which he wiil invite his Father, the Holy Angels, all glorified Spirits, to feaft,
and inhabit with himfelf, and thee.
There was often contention for Wells between the Servants of AbnrnUch^
and the Servants of IJaac. Thefe digged them,and the others flopped them up.
Contend, O Believers, for this your Well of Free-Grace : Suffer no zs£gyp-
ttans, or Philiftivesjo flop it up by carting in the Earth, or Stone?, and Rub-
bifh of Fr-.e-PFiHi of any Wifdom, Work, or Worth in the Creature. As
Earth caftinroa Spring deHleth it :foby everything of the Creature ming-
led with the Waters of this Fountain, they lole their clearnefs, their fweetnefs,
their vertue.
Keep this Spring of the Fathers heart, of Free-Grace pure. So (halt thou
lee a clear, ftiining deep of Divine Sweetneffes without any Bottom, the Glo-
rious DtLp of Eternity itfelf. In the clearnefs of this Spring fhalt thou lee
thine own Face. From the frefhnefs of this Spring thou fhalt drink in per-
petually new Floods of all living Sweetneffes. With the pure Waters of this
Spring thou (halt preferve thine heart ever new, ever fbft, ever rlouriihing
v/ith all Joys, ever fruitful in all Graces. O Saints ! Keep this Love-Spring,
. j Fountain of Free-Grace open, keep it pure in your Spirits. Ufe, i
C?691
Ufe. i. Learn this Divine skill, O Chrilh'ans, which comprehendeth all the
rich myfteries of the Gofpel in it. Rife up new every moment with all things
round about you out of this Fountain of Love in Eternity, the Bofbm of the
Father. Return again every moment with all your troop into this Fountain
of Love, the Bofom of the Father. Lay your (elves down for ever here.
Here alone is Jejus Cbrift in bis naked Beauties, nakedly embraced.
Seek, fee, and enjoy all your plealant Relations, all plealant Unions in this
Unity of Divine Love, the heart of the Father, as in their proper Fountain.
Here is the Truth, here is the Life of them all, in their Original. Here they
are unchangeable. Here they are, as Sun-beams, before they come forth, del-
cend,di vide, grow (hadowy, and fading.
As we keep Flowers f re (h by letting their fralks in Water : So fay of all
your Relations in their fhadows on Earth, of all your fweet things with their
Sweetnenes ; Who is their Father} Anfwer thy (elf j The Fountain of Love.
Then keep them with their ftalksin this Fountain. So fhall they be ever frefh,
ever fweet to thee.
x. Perfon. The Love-Birth. God is Love. The three Terfcns in the Trinity
are Love in a three-fold Firm, and Property, or in a threefold DiftinEt, and op-
pofite Relation to itlelf, within itlelf, for the enjoyment of itlelf in the le-
cret of Eternity, abltracled from all Creatures, infinitely before them, and
above them. I have (poken of the firfi Perfcn in this Trinity or Divine Love,
the Father, the Fountain of Love in Eternity. I come now to (peak of the
fecond Perfcn.
The God-Head in the fecond P erf on is Divine Love in its Eternal Birth, and
Image, The Fountain of Divine Love, which is the Father, briitgeth lorth
from itlelf, within itfelf an Eternal Birth, the compleat Image of itlelf, the
Supreme Lovelinels,and Beauty. This is our Jefus in the Bofom or the Father.
I (hall endeavour to draw the Curtain from before this BlefTed, and Glo-
rious Birth of Divine Love, the Beloved, the only one of all Holy, and Hea-
venly Spirits. I (hall endeavour to fet this moil defired, and moll: pleafant
Perfon our Lord Jefus before the Eyes of your mind by five Characters, or
Marks. The fecond Perfon in the Trinity is. i. The Birth, or Image of Di-
vine Love, i. The Fir ft. 3. The Fair eft. 4. The Frefieft. 5*. The Fulleft
Birth, and Image or Divine Love.
1. Character. The Lord Jefus is the Birth, or Image of Divine Love.The
Heathen in their Divinity tell us of two Twin-Loves in Heaven, which exact-
ly anfwer one the other. Thus Love,which is the Divine Nature,fubhfleth in
two Forms, two Perfon?, the Father, and the Son, which are two Loves, and
the fame> equally compleat, equally loving, equally lovely, equally beloved.
Adam\x\¥zxzc\\{£ brought rorth Eve to be ever btfere him, a meet help for
him. So the Father, and Fountain of Love brinp-eth forth in its own Bofom
this Son of Love, this Divine. Image of Love3to be ever before it,a meet help
B b b to
to it, that Love in this entire Image of iifelf may perfectly behold, poffefs,
enjoy, and multiply itfelf to Eternity.
Mat, 3. 17. The Father fpeaketh to Jefus Chrlfl from Heaven; This is
my Beloved Son, tn whom I am wtll fleajed. Jejus Cbrifi is the Supreme ob-
ject of Divine Love, the Supreme Lovejinefs, and fo the Birth, or Image of
Divine Love, the Son of Loves. In Divine things every faculty, or power
brinketh forth its proper object, which is its perfection from itfelf, within it-
felf, that it may be independent, and undivided, in all its Joys, in all its Glories.
The Divine underftanding is the Sun, and Spring of Divine Truth, which is
the light of its Life, its Object, and its Beauty. The Divine Will is the cen-
ter or all Divine goodness, which is its proper Object, and Crown. There it
Eternally rifeth up. There it Eternally refteth. So Divine Love inthePerlbn
of the father is the Farent, and the Bridegroom of the Divine Loveliness in
thePerfbn of the Son, This is my Beloved Son^ faith the Father from Hea-
ven, in whom 1 am well pleajed. All the Joys of the Father are full; all his
pleafures compleat here. All Seeds of Love in the heart of the Father are
here fprurgup into the fair Flowers of all Beauty, into the ripe Fruit of ail
delights within his own Bofom in the Perfbn of Chrtft. This is the only Birth,
Image, and Object of the Father, the Love-Spring ; its Birth, and its Bride
within itfelf. The Father, the Love-Spring bringeth forth this Love-Birth,
and lovely Image, the Son of Love ; that Love may be both, a Bridegroom,
and a Bride to itfelf.
The Perfan Prince called: Alcibiades his Garden of Pleafure. The Father
in the Trinity is: he Fountain of Love : The Son is the Garden of Love ri-
fing up within this Fountain. Here the Father of Love fbweth all the pre-
cious Seeds of Divine Love. Here fo fbon,as they are fbwn,they fpring up in-
to ripe Fruits, of which the Father eateth.and with which he delighteth him-
(elf in his Garden. This is the Circle of Eternity ; Love Eternally (owing
the rich Seeds, Eternally feafting upon the ripe Fruits of Divine Love in his
Garden of Love.
Ufe. 1. Chriftians, feek your felves, your Love-Birth in this Eternal Love-
Birth of the Son. Seek the Original, and true Image of your felves in this E-
ternai Image of Divine Love. See your felves, feeds of Love fown in this
Garden of Love from Eternity; ripe Fruits of Love flourifhing in it Eler-.
naliy. This is the dearefl Jewel of a Saint ; that Jewel, which the Sainis wear
in their Bofom, next their heart,with the fight of which they renew their vi-
gour, and their beauty, recreate all their fpiritual fenfes ; I mean the rich Jewel
of Electing Love, the Love of Election. In this Jewel a Believer fceth with
the Eye of his Faith God the Father, the Fountain of Love in Eternity, God
the Son an Eternal Birth of Divine Love from this Fountain, an Eternal
image, an Eternal Garden of Divine Love in this Fountain 5 himfelf born in
this birth of Love, himfelf a lovely Image in this Image of Love, himfelf a
Tree
[37* T
Tree of Love in this Garden of Love. Blefied is lie, who hath this Teflimo-
ny in his heart, and from Heaven, that he was born here ; thai: here he rofe up
firft out of the heart of the Father; that here he fir ft appeared to the Eye of
the Father; that here the Father fet his Love upon him, and took pleafure in
him. He hatbfavedus, faith St. Faul of the Father, Not according to works
which we have done, but according to his own purpofe, and Grace given to us m
fefus Chrifj: before the World was9 i Tim. 1.9. Grace given to us in Chrifi be-
fore the World was. See your Love-birth in the Eternal Love-birth of the
Lord Jefus, O Believers. His purpofe9 and Grace given to us in Jefus Chrifi be*
fore the World was. See the Fountain of Divine Love in the heart of the Fa-
ther his purpofe9 and all the Births, all the Images i all the Gardens of Divine
Love riling up from the fweet, and blelled depths of that Fountain, all conv
.prehended in that only Birth, that only Image, that only Garden or. Divine
Love, the Lord Jefus.
Ufe. 1. Seek this Love- Birth in your (elves. Whm it pleafed the Father to
reveal his Sen in me ; faith St. Faul fpeaking or the new Birth in himfelf.
When the Father openeth himfelf, as a Fountain of Divine Love in your
Spirits j when the Lord Jefus arifeth up, and appeareth to you, as the Birth5.
and Image of Divine Love within this Fountain ; when your felves appear in
him one Love-Birth in this Fountain of Love together with him ; then may
you rejoice, and fay ; now I live ; now I am new-born from the Love-fpring
on high, in the higheft Glory. Ycu that have the myftery of this Divine
Birth revealed in you, who fee the Garden of Love flourifhing in themidft
of the Fountain of Love within you; retire into this Fountain, into the Gar-
den in the Fountain, the Lord Jefus in the Bofbm of the Father. Walk there,
fblace your felves there,hide your (elves among the Trees of Divine Lovelinefs,
and Love from the ftrife of Spirits. Here you (hall be fed with the Fruit from
thefe Trees, until the ftorm of Wrath be over pa ft.
^. Character. The Son of God is thefirfi Birth of Divine Love. It is faid of
him, Mic. 5*. 3. His goings forth are from everlafiing. The goings forth of
the Lord Jefus the firft Birth, and Image of Divine Love from the Bofbm of
the Father, the Fountain of Love are Eternal, without Beginning. The go-
ings forth of the Light, which is the firft, the beautiful Birth, and Image of
the Sun, were from the beginning of the Creation. So fbon, as the Sun had
a being, it had Beams. There was no moment, in which the Sun was without
its circle of Beams, no more, than the Beams were without the Sun. In like
manner the Lord Jefus9 who is the Light, the Brightnefs, die Beautiful Image
of Divine Love had his Birth from Eternity together with the Being of the
Father. This Fountain in Eternity was no more without this Image the cir-
cle of all its Beauties fhining in themidft of it, than this living, and lovely
Image of all Glories was without its Fountain, from theunfearchabledepch of
whofe Divine fweetnefles it rifeth up continually. The Father is no more
B b b 2. with-
without the Son, than the Son without the Father. Both are from Eternity,
both equally Eternal in this facred My fiery, and Trinity of the Divine Na-
ture, or Divine Love.
J'rov. 8. This Son of Love is brought in fpeaking of himlelf, and his Fa-
ther : Before the Mountains were formed, ere yet the foundations if the Earth
were laid, I was before him, as one brought up with him, his ddighs day by day.
Before all the Creatures in Eternity, the Lord Jefus alone was with the Fa-
ther, and none other beudes him. He was bred up together with him, the
Lamb, the lovely, the beloved Birth, and Object, of all his Loves, the delight
of his Eye?, that fed at his Table, and lay in his Bofom. If you ask now \
what the Father did, before he made the World , the anfwer isfuli.and fwcet ;
the Father in the infinitenefs of Eternity brought forth Jefus Chrift, delighted
himfelf in Jefus Chrifi, the only Birth of ail his Love, and Defires, the entire
Image of ail his Loves, and Joys.
U/e. If you would be Holy, Heavenly, and Happy, if you would be per-
fect in all Graces, Joys, and Glories, as your Heavenly Father is perfect : be
like him in this. He is taken up with his Son fefus alone before, above all
Creatures in Eternity. Let this J efts as he is the Birth, and Image of all Di-
vine Loves in the Father the Fountain of Love be your only one, the only
Birth, and beautiful Image of your Spirits, continually before you, bred up
with you into every Age, Form, and State, your only delight day by day..
This is the firft Birth of Love, the Birth of Love in Eternity. Ail thofe Births
of Love, and lovely Images, which are in the Creature Shadowy, Finite, Fa-
ding are here Subitantial,a Spiritual,and Heavenly Subftance,Inhnite,Endlefs,
Ever-flourifhing,
^.Chara5ier.TheLordJefus^as he is the feconcl? erfn in the Trinity is the faired
Birth of Divine Love. We read,iC07\i "$.<$. Love b eh aveth not it] elf unfeemly,
doth nothing uncomely 'The word uncomely ,figniheth a want of Proportion Har-
mony,Order,Figure,which make all Beauty, and Mufick every where. Love
can conceive, can form nothing within itfelr, can bring forth nothing from
itfelf, but its proper Object, its proper effect, which is fuitabie to it. This
is Lovelinefs, and Beauty. As the Trees of Paradife had their Seed in them :
fo every Birth of Love is in every part full of the Seeds of Love, by which it
begetterh Love again j full of the Beams of Love, which kindle the fweet
heat, and hre of Love. This is lovelinefs, which lbweth the Seeds of Love,
and (endeth forth the Beams of Love into Spirits round about it. As the Sun,
the Supreme Eye of the vifible World is to the Light : lb is Love, the Eye,
and heart of Eternity to lovelinefs. Lovelinefs is the proper Emanation, and
Image of Love, by which it planteth itfelf in all Eyes, and Heartsrattracl:ing
all things into the Golden Circle, and Center, into the Glorious Palace of that
BlerTed, and Eternal Unity in itfelf, which is itfelf.
Love then bringeih forth Lovelinefs, and Beauty ; the Divine Love, a Di-
vine
C 575 1
vine Lovelinefs, and Beauty *y the Supreme Love, the Su preme Loveline&and
Beauty. So the Lord Jefits is Beauty itfeif, a Divine * Beauty, the Supream
BeaUty, the faireft Birth or Love,being the firft, the only Birth of the Father,
the Fountain of Divine Love, Love at the higheft, Love in its firft Sweetnefs.
John i. 14. JVe, faith the Holy Apoftle (peaking of Jefus Chrift,faw his
Glory*, the Glory ) as of the Only-begotten Son of Gcd. The Son of God is the
Glory, as the Glory of the Onlj -begotten rf the Father. So great a Glory fhineth
in his Perfbn, asdarkneth all other Beauties, ail other Births, and Images of
Love, maketh them quite to disappear, and feem none at all. Secondly, Our Be-
loved Jefus is the only Birth, and Image of Divine Love Comprehenji'vtly. All
his Saints are in thine hand. All Holy Birth?, and Images of the Father, the
Spring of Love in Eternity; all Divine Lovelinefles the works of this curious
Workman ; all the Jewels of Beauty framed by the skill of the fiift, and Su-
preme Love in the heart of the Father, all are comprehended in this Birth, and
Image, all adorn the Perfbn of Jefus Chrift, are there in their higheft luftre,
and take their Beauty from him. Thus is the Son of God the faired: Birth,
and Image of Divine Love.
Uje. 1. O Sinners! This is that Jefus, who wooeth you, the faireft of all
things, Beauty itfeif, the Divine, the Supreme Beauty. Obje£t no more again ft
him, and your union with him. Obj. 1. Say not, you are unworthy of him, it
cannot be, that he (hould love Creatures fo unlovely as you are. Anf He,who
would be your Bridegroom, will be your Beauty. What Bofbm of the High-
er!:, and Divineft Love are you not fit for, when he, who is the Higheft, and
Divineft Beauty is your Lovelinefs ? What ftains can appear in you, when
the faireft Image from the Fountain of Love comprehending in itfeif innume-
rable Glories, all Divine, all Supreme, defcendeth upon you, and wrappeth you
up entirely in itfeif ? Obj, x. Say not, you are unfit, you cannot believe his
Love, you cannot love him again, you fhall never be pure, and lovely like him,
topleafehim, to honour him. Anf He, who cflereth himfelf to be your
Beauty, and Lovelinefs, will be your Lover, your Bridegroom, lliis Glorious
Spirit the Life of all Divine Lovelinefs will be the Husband of your Spirits.
All your Fruit fhall be from him. He, who is the faireft Birth, and Image from
the Fountain of Love, will be the Birth of all Spiritual, and Heavenly Beau*
ties in you, of all Graces, Comforts, and Glories. He will be the lovely Image
fpringing up, the root of Love, the heart of the Father into your whole Spirit,
Soul, and Body. Object then no more. Make plain his way. Lay open your
hearts to this Jefus, who cometh to be a Divine Beauty to thy Perfoh,a Divine
Bridegroom to thy Spirit, the Divine Birth of Faith, of Love, of all Graces,
Glories, Joys, and Immortality in thee. He will be betterto thee than all thy
Righte-
- [5741
Right eoufoefs *, Tweeter to thee than all thy Lufts 3 Lovelier than all the Idols
or mine Eyee, and Heart ; Frjirtuiier than all thine hopes.
Ufe. x. O Saints ! Behold another of your rich Jewels. See here that Jewel,
which when you wear, fllleth Heaven, and Earth with the brightnels, and
fweetnefs of its light round about you ; dazleth, blindeth, and confoundeth
the Devils, that they cannot come near you to hurt you ; attracrcth, and draw*
eth down the Angels from Heaven to gaze upon you, to admire you, to at-
tend round about you, to encompafs you, whitherlbever you go; yea, allu-
reth, raviflicth the heart of the Father himlelf, to come, and inhabit in you,
faying in his Songs of Love ; This is my Beloved Birth, my Beloved
Bride, in whom my Soul is well pleajed. What is this Jewel of the
Saints ? It is the Righteoufnefs of thy Justification. What is the Righte-
oufhefs of a Saints Juftification ? It is this Jejus the faired Birth of Divine
Love, the faireft Image of all Lovelinefs in the Eternal Fountain of Love
theBofbm of the Father uniting himlelf to thee, and making himlelf thy
Lovelinefs, making thee one fair Image of Divine Love, one Divine, and Su-
preme Beauty v/ith himlelf. Byvertueof this union thorow Faith j where-
ever he is feen, thy Perfon is feen together wkh that faireft Image of Divine
Love in the Fountain of Love- Wherever thou art leen rightly, there toge-
ther with thee, and in thy Perlbn is feen this faireft Image of Divine Love in
the open Fountain of Love, the Fathers Bolbm. Thou art the Righteoufnefs
of God m Jefiis Chrifi ', Thou art the Birth, and Image of Divine Love in
the faireft Birth, and Image of Divine Love in the midft of the Fountain of
Love.
This is thy Beauty, thy Beloved, thy Jefits, Q Believer. Truft thy felf to
the perfection, and covering Glory of his Lovelinels. Lie down in the Boforn
of his J^eauties. Seek all Births, and Images of Love, which ever have been,
are, or can be dear to thy Soul in his Face the immortal Sear, and Eternal
Spring-feafon of thy felf, and them.
4. Character. The Lord Jejus is thefrefoeft Birth, and Image of Divine
Love, that is, of the Divine Nature. The Father, the Love-Spring in Eterni-
ty fpeaketh to the Son, his Love-Birth thus : To day have I begotten thee, Pfal
2. The principal, and terminating fenfeof thele words is the Eternal Genera-
tion of the Son in the Trinity. Eternity is one continued day, ever prefenr,
p. ever paft, never to come, above all SuccefTion. So is the Generation of this
hove-Birth ever perfect, ever prelent, never paft. This is true from one end
of Eternity to the other^ if we may fo fpeak of that, which hath neither
Beginning, nor End, ro^hath the Father begotten the Son. Eternity is Indi-
"jifibh. All Alls, all Joys, all Things of Eternity are together at once, in one.
There arc three Rules, which our Divines lay down concerning this Act of
the Generation of the Son by the Father in the Trinity.
1. Rule, This Birth of Divine Love is perfect from Eternity, perfectly
fprung
fprung up, perfe&ly brought forth from the Fountain of Love, the Bofom or.
the Father. The reafon of this is the Unity of the Divine EfTence. The Di-
vine Nature, the EfTence of Love, the God-head is one, equally Eternal in the
Father, and the Son.
z. Rule. The Lord Jefus the lovely Image of Divine Love is ever in the
Birth, ever newly rifing up out of the Fountain of Love to Eternity. For
the Act of Divine Generation, of the Divine Birth in the Myftery, and Trim*
ty of Divine Love is Eternal, one continued Act from Eternity to Eternity.
3. Rule. This Birth, and Image of Divine Love, the Son ever lyeth in i:s
Fountain, theBiforn of the Father. This arifeth from the Unity of the Effmce,
and the Union of the Terfons in ihis glorious fecrct of Eternal Love. Thefe..
JLove-Pertons in the fame Love-Subilance areever diftincl:, never divided.
Hoje.6. 3. The cowing forth of drift, as the anointed, and anointing of
Divine Love, is faidtobe, as the Mining. The Love-Birth of our Jefus n m
this fenfe, as the Morning. It is ever new, ever frefh, ever plcafant, as the
lovely Summer-Morning in its firff. SweetnefTes, and Light, in its Virgin-Pu-
rities, and Pieafures. It was a Divine Sentence of a Holy, and learned Bifhop
in- the prim;tive times : All that God doth from Eternity to Eternity, is the
bringing forth of Jefus Chrifi. The Lord Jefus is at once a lovely morning for
new, and frefh SweetnefTes; ever a glorious noon for the height of his Beau-
ties, and the brightnefs of his light. He is a lovely Rofe ever in the Bud, ever
full-blown.
Ufe. 1. Chufe Chrifi : Refufe the Creature. Take into your Bofom this
Love-Birth of the Father. Caft out of your Bofbm your own Love-Births
in the Creature. All thefe'are Flowers, which wither, and dye away, either
upon their ftalk, or in your hand. Every thing of the Creature declineth fo
foon, as it cometh to its height. The Lord Jefus is ever the fame, ever full, .
ever frefh, a fruitful Autumn, and a floury Spring both in one continually.
This is your Inheritance Incorruptible, Undefiled, that pajfeth not away, 1 Pet.i*
Ufe. 2. Ever believe, as frefhly, as freely, as at the firft moment of your
Converfion, as in the firft Aft of Believing, the Lord Jefus the ground and
object of your Faith is ever frefh, ever new. All thy Sins againft the Spiri-
tual Marriage-Bed of thine Heavenly Bridegroom in thine heart can make
ao impreilion upon him. He is New-born to thee from the unfearchable
depths of Divine fweetnefs in the heart of the Father every moment. He
fpringeth up a new Love-Birth in the Fountain of Love every moment with
all his iovelineiTes frefh, fair, and full, like a Rofe new-blown ;as if now alone
they had firft appeared,
5. Character. }efm Chrifi in the [acred Trinity is thefidlefi Birth, and Imige
of Divine Love from the Father, the Fountain of Love. Our Saviour is called :
The Power of God, I Ccrin. 1. Whatever the Father hath brought forth from
the Eternal fpring of Love, of the God- Head • whatever he doth,whatever he
(hail .
foall, or can bring forth to Eternity, all is comprehended in this Love-Birth,
in this Glorious, and fall Image of Love, of God, Jefus Cbnfi.
The Father, the Fountain of Love, the Supream Unity bringcth forth it-
(elf into all variety in this full Image of himielf, his San , that he may reft in
his Son, that his Joy may be full in him.
A> the Father is the firft Unity : Co the Son is the firft diftinclion, or varie-
ty. Theiirft is thehigheft diftinclion, and variety, the fulled diftinclion,
and variety.; the Fountain of all diftinclions and varieties. As the Father is
the Unity of Love, the Love-fpring ; fbthe Son is the variety of Love, the
entire Image of all Loves, and LovelinefTes. All things in Heaven, in Earth,
and under the Earth lie together here in this Image, in the perfect Harmony
of the Supreme Love, and Beauty, according to their proper diftinclions, as
Branches of the firft, the faireft, and the fulleft variety.
Ufe. i. With all thy ftock of Life, and abilities, Traffick for this great,
and rich Pearl the Lord Jefus. His price is beyond that of Rubies. All thy dt-
fires cannot equal him All Prices are comprehended in his Price. All precious
things are in this Pearl. O that we underftood with Spiritual Hearts, that we
faw with Spiritual Eyes, that we rellifhed with a Spiritual taft this Love-
Birth, this Image of Love, this variety of Love, the firft, the full diftinclion,
and variety, the Fountain of ail diftinclions, and varieties in the Perfbn of
Chrift, we fhould then rejoice to fee each dear,or difpleafing objecl,each ftate,
and circumftance of Life in its proper^and diftincl Form, a diftincl Form, a
diftincl Spirit of Divine Love, and Beauty, immortal mining in th's Eternal
Spirit ; in this Heavenly Image , Love, and Lovelinefs itfelf ; the firft, the ful-
left variety, all variety in one entire, and All-glorious Form, the Fountain of
variety ^ which is our Jefus. Ignatius being to die, (aid : Let Sword, Fire,
wild Beafis) the Crofs, breakings of all my bones, tortures thorow all my body j
fo I may findChrifi,fo I may gain Chrifi. If thou haft Jefus Chrifi9 he is thy
Garland , and all thefe are fweet-fmelling, Immortal Flowers in thy Garland;
he is thy Crown, all thefe are precious Stones, and Jewels in thy Crown. A
Sivord in Chrifi is a living Form, and penetrating power of Divine Love, di-
viding between Flefh, and Spirit, the Bone,and the Marrow in thee , piercing
ro the Bottom of thine heart ,to open the Fountain of Eternal Life, and Joys
in thee. The fire fpringing up in this Love-Birth is a flame of Love working
rhee into one Heavenly flame with itfelf,and to this end embracing thee, win-
ding itfelf into all the fecrets of thy Body, and Soul The Teeth of wild
Beads appearing in this Image of Divine Love are the Eternal Spirit, the
Spirit of Love feafting upon thee, and then feafting thee upon itfelf. The
Crofs in this Garden of Love is a Tree of Eternal Love, thou art the fair, and
fweet Fruit upon this Tree. The breakings of Bones looked upon in this
myfteriousGlafs of all varieties, the Eternal Word, the Eternal Image of
Love are no Wounds, but Divine Anointings. The tortures of the whole
Body
#
»
Ul7)
Body are the coftly perfume of Love poured forth upon the head of theS^
crificer, and running down ail along to the hein of his Garments.
Ufe^.Yi^ihouJeJusChrif^C^rt for nothing rnore.In him are all things gi-
ven thee richly toenjoy.If he be come to thee, look for no other thing.There
is nothing can come after him. He is the full Birth5and Image of Divine Love.
The vanity, and emptinefs of the Creature is exprelied by Solomon after this
manner: What is that, which hath been ? It is that^which is \ and what is that,
which is to come} It is that, which hath been, It is named already It ts man.
So do thou exprefs the variety, and fulnefs of Jefus Qhy'ift. So quench aii
other Loves in thee. What is that,which hath been ? it is that, which is. What
is that, which Shall be ? h is that, which hath been, It is all named in Jefus
Chrtfi. If thou haft Jtfitt Chrift, thou art rich to God, thou haft all his Trea-
sure. Now ling thy Soul to a Divine Sleep, and reft in the Bofoni of Divine
Love with thcSe words : go to reft, O my Soul. Thou haft all good things
laid up for thee in the Perfonof thy Jefus to Eternity. The Bofom of the Fa-
ther, the Fountain of Love is opened in thee. The Lord Jefm, the full Birth,
the full Image, the full variety of Love fpringeth forth from this Fountain
for thee.
Poets fay, that every Spring, hath at the bottom of it a palace of Pearl, in
which the Divinity, the God of this Spring dwelkth. God the Father is the
Fountain of Love. The Lord Jefus riSethupin the rich depths of this Foun-
tain, as the Palace of Eternity, compofeei of all variety in moil: precious
Forms, and Figures ; furniShed with, inhabited by all variety in all Beautiful,
and Heavenly Images ; in the drefs of all Divine entertainments ; in the form
of all Glorious, and Eternal Spirits flowing continually with all manner of
Swectneftes, O Saint ! O Believer ! Thou haft this Fountain, this Palace con*
tinually open in thee. Open thou the Eye of thy Faith. Look upon the Trea-
sures of it , if thou canft number them, if thou canft comprehend them. Se-
parate thy ielf through defire kindled in thee by the Strength of thy Faith,and
thy Love. Defend into this Fountain. Dwell for ever in this Palace, and in-
termeddle with, enjoy all iubftance.
1 have Spoken or the twofirft Perfns in the Trinity, I come now to the thira1.
3. Per [on. The H< // S fir it, the third Per fen in the Trinity is the Love-union
between the Lcve-Sprwg, and the Love-Birth; the Father, and the Son. The
HolyGhoft h.th his name from Breathing. Eternal Love diftinguifhing itlef
into two Perfbns, the Father, and the Son, from both thefe by a conspiration
of Love doth breath torth itSelf into one third perfon, the Holy Spirit, in
which they both ftand two diftincf Perfbns in one third Perfon, which is the
Love-union, the golden Marriage knot of them both, The Holy Spirit is fre-
quently exprehed in Scriptures by an Ointment-Scveral rich Spices breath forth
themfelvesinto onecoftly ointment.TheSpices all meet in one preciousForm,in
which they ftili retain their own diftind forms 7 the Sweetnefies, and venues of
C c c the
- foil}
the (ever.il Spices breath forth themfoves into one pleafanr perfume, in which
all the fevcral fweetnefles remain diicinc1:,mutual penetrating,and infufing each
the other in that one fweetnefs diltincT: from them all. So the Father, and
the Son by the torce, and myftery or Divine Love, breath forth thern (elves in-
to one diftinft Psrfon, the Holy Ghoft, in which they alio remain oiftincl:,
diftinctly, and mutually , penetrating, pofielling, enjoying the Perfor.
of each other, with their Properties, Powers, Sweetneifes, and Beauties
in that one. This one is diftincl: from both, becaufe it comprehendeth both
diftinctly in one. Thi> is the Love- union between the Fountain, and the Birth,
or Image of Divine Love.
It is a faying, which Thomas Aquinas citeth from Sr. Aufiin : Whatever
there is of Sweetnejs, of Vleafar.tnejs, cf Complacency, of Delight, of Joy, of
hove, of LovelmeJs,of Agreeablenejs, of Suitabienejs, of H^mony any where;
it is the Holy Ghofi. The reaion is this : All Colours with their feveral
Beauties are the mixtures of made, and light. Children are the Parents uni-
ted. So every thing of Love, or Beauty ;. every Divine Work, and Opera-
tion thorow Heaven, and Eanh is the Love-union between the Father, the
Fountain of Love, and this lovely Image, which is both the Birth, and the
Bride of Love, of the Father. All Pleafartnefs, all Divine Acts of Creation,
and Providence with their feveral L'ghts, Lives, Loves, and Vertues are this
Love-union in its lovely extent, and vail variety. The Pfalmi/limh of God :
Thou hafi flretche J out the Heavens by thy Breath, by thy Spirit. The Heavtns
are the Beauty, the Pleafantnef?, and Joy of the Divine Appearance, and the
Divine Operation, which is the Love-Image, and the Love-Birth every where.
Ufe. i. Pray, O Chriftians, for the Heavenly Eye-falve of the Holy Chcfi
to anoint the Eyes of your minds. What Blefied fights (hail you then fee eve-
ry where ? What Heavenly Vifions of Divine Love, and Beauty upon the
Spiritual Bed of Eternal Love (hall you meet with in every object? In every
work of God, in every act of Providence you will fee the high, and glorious
Trinity ; the adored, and amiable myftery of Eternal Love; the thf.ee Beau-
tiful, and Blefled Perfbns o\ this Trinity, of this myftery ; the Father, the
Fountain of Love, the Son the Fathers Lovely Birth, Bride, in their Love-
union, on their Heavenly Marriage-Bed figuring themftdves, and fhinirg with
the naked,(ubflantial Glory thorow the Figure. You will fay to the fweetnefs
of every Flower, to the Beauty of every profpeel: in your walks ; this is the
Love-union between the Father, and the Son ; this is the fruit of the Mar-
riage-Bed, on which the Father of Loves, and his Lovely Image bis Son, and
his Bride lie eternally embracing each other. This is the perfume, this is the
luftre of the holy Spirit. You will fay of every Sicknefs, Sorrow, and Death.
Here alfo is the Love-mien. Thefe ai(b are Love-Births, Love-Irr.ages from
the Marriage-Bed of Love in Eternity. Thefe alfb are Doves with Wings of
Silver, and Feathers of Gold from lhaj Mother-Dove, the Holy Spirit, the
Love-
Love-Marriage between the Father, and the Son in the moil holy Trinity
Ufe. 2. Give Glory to the Per Ions of this blefled Trinity, to this myiicr;
of Divine Love continually. Doft thcu perceive any good principle in Grace,
or nature putting fon hitfelf in thee. Give thanks, and fay : This is the Fa-
ther, the Fountain ®f Divir.e Love opening himfelf, and ipringing in me.
Doft theu feel any fweet Appearance of Truth.or Gocdne(?,Light or Love in
thy Spirit ? Rejoyce, and fay, this is the Son, the Love-Birth,the Love-hr.age.
the Lord Jefus riling up from his Fountain, the Bofom or the Father in me. If
there beany Vertue, any Power,.any Pleafantnefs,any Joy,any Life of Love :
lift up thine heart, and hands on high, fay: This is the Love-union, the Love-
knot, in the moil high, and Holy Trinity ; this is the Holy Spirit, the Mar-
riage Bed o^ the Eternal Bridegroom, and' Bride, the Father of all Loves, the
Image of all Z-ovelinefles. This is thy high, and Heavenly Marriage- Bed,
which is now Green, flourishing, and fruitful in me.
Ufe. 5. Lei this be the mark, at which thou aimed, O Believer, to be fa>
ken up into this Love union, into this Eternal Marriage-Bed ; to be cne wkh
the Father, and the Son, as they are one in the Unity of the Spirit.
I have now finifhed the I aft Argument for the confirmation of that propo
fition ., God is Love. The Argument was this ; The my ft cry of the Trinity is a
my fiery of Divine Love. Let me conclude this Argument with one general
Ufe.
Ufe. Hold f aft the Doclrine of the Holy Trinity. Study it with humble,pure,
Spiritual understandings, with the Scriptures in your Eye, as your mark to
guide you in your way, with the Holy Ghoft in your heart, as your L:ght of
.Life, to dikern^your mark, your way, and your end.
It is a deep, and Divine contemplation, that of a Learned, Acute, and Hea-
venly Perfbn ; God hath two Boxes, in which he hath laid up his Jewels ; the
Incarnation, and the Trinity. God hath opened one Box, the Incarnation.
There we havefeen rich, and fparkling Jewels in the union between the Di-
vine and Humane Nature here below, God manifefted in Fiefh. ButO! What
Jewels fhall we fee, what Loves, what Glories, what Unions, when God fhall
open his other Box of the Trinity, when we fhall fee God juftified in the
Spirit ?
The Trinity is the Supream, the Soveraign my fiery of the Gofpel ; the
foundation of fair Colours, upoi\ which ail evangelical myftcries are Built;
the Fountain in Eternity, from which they flow. Then fhall we under ft J nd
all myfteries,whtn Godfhall take the vail from before this, which is the entire,
and clear-fhining Face of the God-Head. Here is the Supream Unity, the Foun-
tain of all Love, Life, and Light. Here is the variety of Love, and of Life,
in its faircft Light, in its firff, and fulleft Image. Here is the Love-unicny the
rich Treafury, the curious Spring, the golden Band of all Unions, Motions*
Pleafiires, and Joys. Bleffedishe, who with Eyes warned in this Fountain
C c c 2 looker h
looketh into it, feeth himfelf, and all Divine Myfteries there Unvailed. §t
Auftin wifhed to have (ten Chrift in the Fltjh. O how much more Divine, and
BVfled a Spectacle is jt to fee Chrift m the Spirit, that is, in the Glory of the
Trinity , ihcThree Perfontin O.e with all their Eternal Beauty, fully, and
freely difplayed. Pray for, Wait for, Look up continually into the Heights,
Mid Lights oi the Spirit for this fight.
I have now brought to an End my I aft Dcfcript/vn of Divide Love which
i; the Divine Nature- God is Love. I will (eai up this Sweet, and Soreraign
Truth of the Gofpel with One Ufe.
lift. If you will be Children of God, be Children of Love. God is Love. Love
is the Divine Nature in God, and in all His Holy Ones. i. Beware of
Luf, the Corruption of Love. %. Beware of VaJJion the Contrariety to
Love.
i. Beware of Luft the Corruption of Love. The Corruption of the beft
Thing is the Worft. All Luft is Love degenerated, Love Corrupted. Love
is the Beft of all things. Love in its purity, at its Height, is the Godhead in
God. Luft is the Formality, and Eflence of the Devil, as he is a Devil. St.
Jude teacheth us ; that fleflily Lulls are the fimilitude of that Firft fin of the
Fain Spirits, which made them of Angels Devils.
Ixlon in the Poets loved a Goddefs, in the place of whom he embraced a
Cloud formed into the Shape of a Divine Beaury. Thus he became the Father
of the Centauresy half Men, half Beafts. Then he was call into hell where he
is faftened to a Wheel turning continually round, on which he is tormented
day, and night. This Parable is meant ol thee, O Luftful Spirit : Thou wert
made for Divine Love, fur the Love of the Divine Beauty. TheU Haft chang-
ed this Love into various Lufts. Thou defileft thy felf with Shadows, Clouds
of Darknefs formed into the Empty Snapes of Beauty. Inftead of the Divine,
and Humane Nature in the Blefled Harmony of an Immortal Union, all thy
Births, all thy Production are Horrid hateful monfter? -Man, Beaft, and De-
vil all in One Sp;rit,in One Ferfbn. Thy end is the Endieis Circle of thy Lufts,
and of the Divine wrath, as the Wheel'of Eternity, a Wheel of Fire, hold-
ing theefaft tied to it, and torturing thee without any Reft, or Period.
i Beware of Pajfion the Contrariety to Love. Sampjon tied Foxes together
by their Tails with Firebrands bftween them. So he fent them forth to burn
up the ftanding Corp of the Thiliftines in the Fields. O men.1 when ye fall
from the Wifdom of God into the Subtlety of the, Serpent, you become Fox-
es, not Men. Your Lufts, your Carnal Interefts are yourTayls, by which
you are tied together in all your Unions, and Commerce ; your Pailionsare
Fire-brands faftned to vour Tayls. Thus the Devil fendethyvu forth to de-
face, and confume the Beauties, the Peace, the Comforts each of other, or the
whole Creation round about you. Behold the true Figure o Pailionate Per-
fons, whofe Wrath, Envy,Hatred,Maiice are Fire-brands Kindled from Hell,
and
and faftned to their Lufts, as to their tails, in which they carry them burning
about thorow all things.^
In the Holy of Holies was placed a Mercy-Seat all of Beaten Gold, the
Throne of Grace, the Throne of Love. Out oi this Throne of one piece
with it, rofe up two Cherubims of Beaten Gold. They ftretched forth their
Wings they (et their faces one to the other. They together looked down to
the Mercy-Seat. This is the Heavenly Figure of your Chrift, and you, O ye
Children of Love, in your Love- Union, and Spiritual Communion. God in
Chrift, Chrift in the Glory of the Father is the Golden Mercy-Sear, the
Throne of Love. The Saints are the Cherubims, the Children of Love rifing.
up from the Throne of Love, of one piece of Gold, of one Love-Spirit
with it. With their .Faces, their Divine part they look one to another, and
maintain a mutual (bciety. They fpread their Hearts, their Spiritual under-
Handings, their Spiritual affections to each other, and (b meet, fo embrace.
With united Spirits they look down to the Throne of Love in the midPc of
them, out of which they grow up together,., from which they continually
chaw frefli Beams, frefti Love, Life, and Joy.
0 Saints, O Holy Souls be rooted in Love, grow up out of this Throne
of Love, Shine forth with Faces of Love, fpread forth wings of Love. Be
in all things one piece, one pure Gold of Divine Love with the Throne of
Love, the Divine Nature. For God is Love.
lam now come to the period of my difcourfe upon the firft fart of my
Doctrine ; The Love of God.
The fee ond fart is t he PLffu (ton, or fourmg forth of Divine Love.
1 {hall exprefs this to you hy fix Properties, The Love of God is poured
forth in Jefus Chrift. i. Freely. ^. Purely. 3. Plentifully. 4. Powerfully,
5. EJfentially. 6. Eternally.
1. Property The Love of God is f cured forth in Jefus Chrift freely. 1 Sam.
7. xi. David is brought in, as a Type of ]efus Chrift. He fitter h in the.
Temple beiore the Lord, when he was fetled in his Kingdom, and at the
height of his Kingly Glory. Thus Jefus Chrift fitteth upon his Throne in the
higheft Heavens before his Father. He difcourfeth to his Father of the won-
ders of his Fathers Love, and his own Glory. What is my Fathers Hcufe, that
thou haft brought me hitherto ? v. 1 8. I was a Man, a poor Creature, a Worm
of the Earth, Earthy, as the Dull of the Earth, as low, as the neathermoft
parts of the Earth, as low, and naked, as the firft principle of the firft Crea-
tion, when the Earth was empty, and void, whendarknefs covered the face of
it : This was my Fathers Houfe. Yet thou haft brought me hitherto, thou haft
brought me to thy right Hand, far above all Principalities, and Powers, all
Heavens to thy Throne. Thou haft given me a new Name above every Name, ,
a Name, that eminently comprehended aU Names in it ; a Name, that infi-
nitely tranfeendeth all Names. Thus Love is poured forth in Chrift.
Jefus
Jefos Chrifi goeth on in the Perfon of David. And this was yet a [mall
thing in thy fight ; O Lord God ; thou haft fpoken of thy Servants Houjefor a
grta: while to come, v. 19. This, O my Father, which thou haft wrought Co
wonderfully :, thtfe mighty Works, thetc Miracles of Divine Love, and Glo-
ry in my Perlonleema (mall thing to thee. Thou haft fpoken of my Houfe,
try Church, my Members, my Seed to reign with me in the fame Kingdom
or Glory to Eternity.
Tften Jefus Chrifi raifeth this Love to the higheft point of Admiration, to
a ftate of tranlcendency above the capacity,and comprehenfion of allHumane
Hearts, of all Created underftandings. Is this the manner of Man, O Lord
God ! Is there any thing among Men, in the compafs of the Creation, to
which this Love can be likened, or with which it can be compared? Is there
any where any Image, Figure, or Refemblance or. fuch a dehgn, fuch a work
or Love, and Glory ?
Thus Love is poured forth in the Perlon of the Lord Jefus, See now, how
freely it is poured forth. According to thine own heart haft thou done all thisy
v. xi. Indeed he bringeth in firft • For thy Words fake \ for thy Promife; for
thy Sons fake, thine Eternal Word, thine EiTential Image, the Ground of thy
Promife \ the Subject of thy Love, and Delign ; the Pattern, and Model of
thy Work. But this word fpringeth from that Root, to which all is ulti-
mately referred , the Heart of God ; According to thine own Heart hafi thou,
done all this.
The Heart of God is the Fountain of living Loves, which fpringeth up
■freely of its own accord to Eternal Joys, and Glories, in the Perfon or Chriir.
The Love of God in Chrift receiveth its Beginning, Force, Form, Fafhion,
and Finifhing from the Heart of the Father. All the Works of God are faid
in the Efiftle to xhcHebre-ws^ to have been Finijlied from the Beginning of the
World. All the Loves of God, all the Works of Divine Love manifefted, and
wrought in theBlelTed Perfon of our Lord Jefus were finifhed from Eternity
in the heart of his Father.
All Tides are from the .ZEftuation of the Sea. The Sea boyling up from its
Bottom, as it rifeth, and dilateth itfelf, pourerh forth floods of Waters into all
Rivers which run along in the Bofom of the Earth. The Heart of. God is the
great Sea of Love. This from its own Divine Hear, Height, and Fulnefstilleth
all Spirits with its Heavenly Floods in the Bofom of Jejus Chrifi.
The Will in the Soul is (aid by a learned Man to be Amplitude Intellect;'; sy
the underftanding in its full extent.
The Love of God poured forth upon the Perfon of Chrift, and upon all
the Saints, u pon all things in him, is Amplitudo Cordis Divim^riQ largenefs of
Gods Heart, the Heart or God in its full extent, and latitude. So David ad-
deth :n the fame place, that God doth all this to jheiv his Greatnefs, the Great-
Tiejs of his Heart ; for he faith j This is to make thy Servant know ;un.
To
To difplay thy felf,todraw a perfect draught of thy /elf in the Perfon of
C&r//?. In what ? The next verje exprefkth it. Wherefore thou art Great, v. 1 2.
J times 1.5*. God is (aid 19 give to all men liberally, and to it f braid none. Love
is implyedin the gift ; Freedom in the liberality, and gentlenefs without re-
proach. ThePerfbnof Chrifi is fignified in the universality 5 AU Men. Chrift
is one among the reft of Men, Chrift is the Fulnefs of Mankind. He took not
upon him the Perfon, but the nature of man,unreftrained to any particularPer-
(bn. His Humane Nature was not a Branch, or an Apple, but the Apple-Tree.
There are two expreftions, which Sr. James maketh ufe of here to fet forth
the Freedom of Divine Love in theeftufions of it.
1 . He a", veth Liberally. The Word in Greek is Simply, without any Re-
ferve- without any Divifion of the Heart. Simplicity is Unity ; The Intent-
nefs of the Mind upon One Thing. The heart of God, All the Thoughts of
his heart, All the Powers of the Godhead, All the Divine Attributes are united,
and intended upon This One Thing alone 5 Love poured forth on the Perfon
of the Lord Jefos.
Simplicity is without Alteration, or Compofition. The heart of ood is (in-
gle in this, Natural,unchangeable. This is the One Thing, theOnely Thing
of God's heart. This is the Simplicity of the Divine Operations from Eternity
to Eternity ; The Effufion of Love in the Perfon of Chrift There may be
many Shadows, many Vails ; many Windings : But this is the Simplicity, the
naked Face of the Divine Defign, of the Divine Work from the Beginning to
the End ; as it liethin the heart of God.
x. Upbraiding none To upbraid, is to object fbme Evil, as an Argument
of withholding fbme Acl: of Love, or exercifing fome A<£f. of Wrath. John. 1 .
a. 9. Jefus Chrift is called the Lamb, which taketh away (alp, tollit, taketh
up,beareth) the Sins of the World.When the Father was to pour forth his Love
upon Chrifi he did not reproach him laying; Thou haft the Sins of ail the
World upon thee. Thou haft upon thee Millions of Whoredomes, Adulteries,
Incefts, Treafbns, Witchcrafts, Murthers, Idolatries, Rebellious Biafpemles, .
Horrid Profanene{Tes,Apoftafies5Spiritual wickednefles inHeavenly, Angelical,
DivineForms,the properSinsof Devils.Thou haft many D avid s^AmnonS) Ah f ax-
ioms, ManaJJ'ehs, Mary Magdalens, many Peters, many ]udas s in thee ; and
comeft thou CO me for Love ? How can I give thee my Love ? Inftead of this,
when he is Baptized into that pubiick Miniftry, in which he profefledly bear-
eth the Sins of all the World before Men and Angels, in which he beareth
the Perfon of the greateft Sinners, that ever were in the open Eye of Heaven °3 ;
Heaven openeth upon him, the God-Head defendeth upon him vifibly in a
living Form of Love, in the Form of a Dove ; a voice ce-meth to hirn from
the Father : This Is my Beloved Son, in ivhom I am well pleafe'd.
St. Paul faith fLove th'mketh no Evil Solomon faith ; Love covereth All
Sin. When the Father mould exprefs Love to Chrift in the Perfon of a Sin-
ner
ner ; he doth not object thy Unlovelinels, thy Filth, thy want of Love, thy
enmity , neither to deny Love, nor to make the manner of expreifing love
lefs fwcet, lefs lovely. No. As the SeJ, when it floweth covereth all the Sand
on the Shore round about, with Multitudes of deep Waters, foGod, when
he poureth forth his love in ]ejtis Chrift drowncth Eternally the innumerable
multitudes of thy Silis with mighty, and unfathomable Seas of Love, which
never return to leave them naked, or bare to any Eye any more for ever.
God poureth forth his Love in ] ejus Chrift Jretly ; that is. 1. Naturally,
x Nakedly. 2. Indifferently.
1. God poureth forth his Love \n Chrift Naturally, Mat. 3. 17. This is my
Beloved Son ; in whom lam well pleafed. Every Faculty, or Power is carried
forth naturally to its proper object. J ejus Chrift is the proper object of the
Fathers Love.
The mod perfect work of Nature in every thing is to bring forth its like.
Then nothing (6 Naturally, (6 Powerfully attra£teth love, (6 deiighteth, as
this firnilkude doth. The mod perfect, and perpetual Act of the Divine Na-
ture in the Father is to bring forth the moft perfect Image of himfelf in the
Peril n of Chrift ; then to pour forth himfelr in all Divine Loves, and P.ea-
forcs into his Bofom.
Pieafure accompanieth all natural operations. Pletfure naturally draweth
.every Spirit. Jtfts Chrift draweth the Heart of the Father, all his love en*
tirely to himfelf; becaufe the Father is pleafed in him. He is the Reft, and
Joy of his Father.
Three Things follow upon This I aturalnefs of the Father'sLove in Chrift;
I. Sweetnefs ; 2. Force ; 2. Duraticn.
i . Swcetnefs. That is ever Sweeteft, which is moft Natural. Live Honey
is moft efteemed ; becaufe it droppeth Naturally or its own accord irom the
Honey-Comb. Thou, who hungreft after the Love of God, lye down in the
arms of thy Jefus. There Love will drop and fall from the Heart of the Fa-
ther into the Mouth of thy Spirit, as Freely, as Naturally, as Sweetly, as the
ILive Honey from the H >ny-Comb.
x. Force. That,whlch is Natural, hath the Greateft Force in it. Every Na-
tural Agent worketh to the utmoft of its Power. Thou, who wanteft Love,
.be found in Jefus Chrift. As the Sun every moment poureth forth All his
Beams from every part of him becaufe he fhineth Naturally : (b will the Fa-
ther pour forth himfelf in Mil ions of Loves from every Point or. his Heart,
of his Godhead -he will pour forth himfelf in All his Loves; he will pour
forth himfelf All in Loves upon Thee in Jefus Chrift. For the Father, as Na-
turally ioveth in Jejus Chrift ; as the Sun inineth.
3. Duration. Nothing violent, unnatural con tinucth. Pfd 30. 5. His anger
endurtth but a momtnt An his favour there is Life. Clouds, and Siorms laft
not long. They are a violence upon the Air, and Prxternatural to it. Calms,
fere-
;
C.^J
Serenities and Clear Sunfhines, are its Natural State. Clouds, and Storms
of wrath are a Force upon the Divine Nature, Strarge to it, a Difguife upon
it. The Bleiled Calms, Serenities, and Sun-fhines of Loves of Love are its
proper State. Comfort thy felf then,0 afflicted Soul ! The rain will be over j
the (torm will be pafs't away. The fweet, and clear, the Golden, the Glo-
rious (miles of Love will return after the Storm, and Rain. Thefe will reft the
Laft in the Face of God, and upon thy Spirit. Wrath is but for a moment ; at
iongeft the moment of this L;fe, this Shadow, this ihort Dream of Lias. The
Trurh of Life, the Perpetuity of Life, Eternity is for Love.
z God poureth forth his Love in Chrifi Nakedly. John. 3. 34 Godgiveth
him his Spirit -without Meafure. The Spirit is Love in a Living Perfon,in its
Eternal Subdance, in its Native Seat, in its Unlimited Freedom ;as Light in
the Sun. God faith to the Lord Jefus ; I will not (land to meafure out my Love
to thee. Take it All. I will not give thee a Jewel o'.t of my Cabinet ; but my
Cabinet of Jewels. I will not give thee an AppV of Love ofl from the Tree;
but the Tree of Love, with all ripe, and plesfant Fruits ot Love, hang-
ing upon it. I will not give tiiee fome Spice from the Ifliiid; but the Ifland of
Spices, the Land of Loves, where they grow, an J increafe eternally. I will give
thee the Infinite, Eternal Spirit of Love himfeif, where all the Treasures of Love
are without number, meafure, or End.
The Face of Divine Love in fej us Chrifi hath no Vail upon it. though
never fo thin : no Cloud upon it though never fo Hue : No. Its Love fliinerh
orth in Jefus Chrift with a na'edface; in its Strength, with all its Beauties,
all irs Sweetnefk-s.
Thou, who art weary, who art heavy laden with any D:bt, any Burthen
of Guilt, Sin, or Sorrow j come lay thy head upon this Pil'ow, the Naked
heart of God in the Naked Bofom of Jetlis Chrift. Here thou wlltfleep,and thy
fleep will be fweet to thee ; thou wilt forget thy Debts, and Cires • thou wilt
feel no weight, no burthen upon thee any more.
3. The Love ol God poureth forth itfelf in Chrift Indifferent ty, that is, 1.
JVithout Diftincfion ; 1. Without Condition.
t. The Love of God poureth forth itfelf in. Chrifi without Diftinclion. John.
3. 16. God jo loved the H'lrld, that be gave his onely-begctten Son • that whom-
ever believc-th in bim9 fhtuld not perifli \ but fhottld have eyerlafiing Lie. Let
all Sinners, kt all the Sou's of all Mankind hear this. All Perfbns, all States,
and D< grees • the Perfbns of all Sinners, All States, and Degrees of Sin are A-
like to the Love oi G^d in Jtfus Chrift. It findeth no DlirincHons. It makah
All Diftin&ions by irs own Election, Defcent, and Operation. Itrakethaway
all Djftinctions by putting the greateft Comelintfs upon the moil: uncomely
parts; by pouring forth itfVlf in the grcateft Love.inefs upon the unlove licit.
piirt-; by being Infinite in fhe Eftulion ot itfelf upon Every Part of Chrifts Bo-
dy .The Firft fitter is ui.d by learned men to be a Deep or Eniotitffifs, and
Ddd l DarkneG,
[ ?S61
Darknefs, a mcer Poflibility, a Pure PafTivcnefs to all Forms of Things. Such
Matter, foch a Subject is every Soul to the Divine Love in Chrift. Every Soul
is in itfelf a great Deep covered with the Blacknefs of a Darknefs. But it is to
This Love a meer Poifibiliry, a Pure Pailivenefs. It cannot actuate itfelf to a
Coinplyance, or a Refillance. Love cometh to it, as its Form, infufeth it-
felf into it, penetrate th thorow the whole Subilance of it, filleth it in every
Part. Love reigneth Powerfully over it, reigneth glorioufly in it; maketh it a
Kingdom of Love* maketh it a Lovely Queen to itfelf (landing at its own right
hand, reigning, and ruling together with itfelf in this New Kingdom of Love.
Rom. 5. 20. V/here Sin abounded^ here Grace hath abounded much more .Seas,
and rivers have their High-Water Marks. Thus far their Waters come,
when they are highefl, but no further. The Sea of Divine Love in theBofom
of Chrift hath no High- Water Mark, no Bound; Thus far Love (hall flow,
thus high its pure and fweet Waves fhall rife, to warn, to make white, to
make new, to overflow, Sinners of fuch Circumflances ; But beyond this no
Love fhall pais, to Sins of fuch aggravations, of fb deep, and foul a Dye ; to
Sins againfl fo much Light, fb much Love; to Sinslo often repeated after fb
many new Repentances, new Resolutions ; to Sins fb black, fb bloody, No ;
The Love of God is without Didinction ; to all Sins, and over all Sinners in-
Jefiis Chrift. If It maketh any Difference ; It floweth firil, It rifeth highefl
there, where Sin hath mofl abounded ; that there It may be mod Glorified.
Tne Love of God in Jefus Chrift maketh the greatefl Sinners its Patterns to
all the World of Men, and Angels ; Its Mailer-pieces to Eternity.
i Tim. i . i 5". Go d had mercy en me the Chief eft of Sinners ; that I might
bean Enfamfle to all that pall believe in ages to come ; faith St. Vaul. The holy
Apoitle doth not fpeak vainly, when he calleth himfelf The Chief of Sinners.
he fpeaketh the truth in the Holy Ghofl, and lyeth not. He fetteth himfelf,
as a Light on a high Watch-Tower, to all thorow all ages, that fhall fail
upon Seas of Lufl, in a dark Night of Ignorance, and Unbelief, expofed to
Storms of Wrath. He inviteth them to make thither, there they fhall be
fafe, they fhall find reft, they fhall find a Haven of Divine Love in the Bofbm
of Jefus Chrift defended by the Rocks of Eternity, the Divine Attributes
horn every wind.
No VelTel will fear want of water there, where it feeth the greatefl Ship of
trie greatefl burthen, detpeil loaden which draweth the greatefl depth of wa-
ters, to fail fafely. St. P aid being dead yet fpeaketh to the greatefl Sinners
in every age after this manner. Behold a Sea of Love, a Channel of Love the
Love of God poured forth in the Bofbm oi Jefus Chrift. My (elf the greatefl
Sinner deepeil loaden with Sin, and Guilt, who draw the greatefl depth of
Love, have here found Love enough, unfathomable Love, on which I have
bin carriedTafely, triumphantly unto that Flourifhing Land of Glory, where
now 1 feafl continually with all Blefled Spirits in the midflof all Incorrupti-
ble
C 387 1
ble Beauties, and Joye?. Let no Tinner ever after me doubt to trufl himfelf to this
Channel, to put himfelt upon this Sea of Love in the Bofom of the Lord Jefus.
Thus the Love of God poureth forth itfelf without DifKn&ion in the Glorified
Perfbn of our Blefled Saviour.
x. The Father poureth forth his Love in Chrifi Indifferently, that is, With-
out Condition.
1. The Love of the Father dependeth upon no Conditions between himfelf,
and his Son; the Father doth not fay to Chrifi \ I will pour forth my Love in
thee for Sinners; but upon this Condition, that thou make thy Scul an offering
for Sin \ that thou fatisfie my Juftice and my Wrath ; that thou take upon
thee to make them capable of my Love, fuitable to me in HolineG, and Spiritu-
ality. All, that the Lord Jefus hath done, or differed is no Condition, but Con-
fecruent of the Father's Love. Love is the Sea : Thefe are the many Springs,
by which it varionfly boileth up, the many Srreams,and Windings, in which
it playeth with itfelf, as it runneth along in this Earthly Image, until it return
into the Sea, itfelf again, from whence it came.
The Lord Jefus teftiheth 5 The Words, which Ifpeak, are not mine, hut the
Father's. He doth the Works.
It is the Firft, the Supreme Love itfelf, which (but up itfelf in Flefli,which
was made Flefh ; It is That Love, which weepcth bleedeth, dy eth ; which
hangeth upon the Crofs,lieth in the Grave. It is that Love, which rifeth again,
maketh itfelf a Spirit, afcendeth upon high, taketh to itfelf Its Firfl, and
great Glory. It is that Love, which, as a Spirit, cometh to thee Invilibly,
by day, and by Night ; which is now with thee Invifibly, wooing thee in all
Forms, in Its Blood, in Its Beauties, by all means working itfelf into thine
heart. It is The Love of the Father, That Love, which is the Onely Father,
which doth all the Works, which fpeaketh all the Words in the Perfbn of the
Lord Jefus.
It is the fame Gold which is flampt in feveral pieces, with feveral Images,
to make Crowns Angels, Twenty (hilling Pieces. Coin, and Currant Money
forTraffick. The Incarnation, Active Obedience, Sufferings, Refurre£taon,In-
terceflion of the Lord Jefus , his Prefence, his Powers, his Operations in the
Spirit are All The fame Gold, The fame Divine Love in feveral Forms bear-
ing feveral Figures, for Traffick, and Commerce between God, and the Crea-
ture. When thou prefenteft to God the Blood, the Glory, the Interceflion, the
Spiritual Operations, the Graces of the Lord Jefus ; thou felted before him5his
Love, himfelf in various Manners, in various Myfleries. The Onely Coin, the
Onely Currant Money, the Onely Means of Commerce in the Kingdom of
Heaven, is Love, the Fird Supreme, Eternal Love, the Gold of Eternity, the
mod high, and mofl Glorious Unity in all varieties, flampt with all Figure?.
2. The Father in giving his Love maketh no Condition with Sinners. He doth
nor fay ; I give thee my Love for that Sinner upon Condition that he be hum-
Dddz bled
flameth
,con-
bled, that he accept of my Love, that he believe In thee. The Gofpel is a
Covenant of Grace. The Covenant is All Love. The Covenant is Compteat
in the Pei (on of Chrift, who is The Divine Love, Eternal Love in a Divine,
lnnnire,Eternal Perfbri. I have given bint filth the Lord by the Prophet Efaiah9
for a Covenant to the Nations*
All Preparations, Qualifications, Acceptations are i*ot Conditions rf This
Love, -but Infallible Con fequents ; not Guiles, wit beat -which the Covenant
hath no Force j but lrrefiftible,lmmutable Effects of it.
By Grace ye are faved : Ephef. x. The whole Work of our Salvaron from
the Begin ins; to the End, rrom thefirft Defign in Eternity to the iaft Acf. in.
Eternity is Pure Love,
Divine Love fhineth in upon a Dark Spirit, Enlightneth, Awakneth, Con-
vlnceth it by Its own Heavenly Brightnefs. Divine Love burneth up, flai
in a Defiled, Dead heart , raifeth a Divine L:fe, and Senfe in it, melteth it
fumeth itsDrofs, maketh it new.
The Love of the Father in the Bofbm of the Lord Jefus is the Golden Mine,
out of which a Saint is firft taken: the Flaming Mint, where he is Melted,
refined, made pure Gold, and ftamp'c with the Divine Image.
Rev. 1. 5-. 6. He9 faith St John of our Lord Jefi/s,hath loved us >and wafted
us in his own blood, and made us Kings, and Priefts to God his Father. The
Love of the Father in the heart of Chrift is our onelv Fountain. All the B!ood,
which ftreameth from the Wounds of Chrift to warn us, runneth down from
this Fountain. This Love is the Coftly Ointment running down upon all cur
Perfons, anointing us for Priefts, and Kings.
Poor Soul, which lyeft in thy Sin?, which lyefta Slave in Chains, at the
bottom of a Dark, Deep, and Miry Dungeon, The Love of the Father in the
Perfbn o the Lord Jefus cometh to thee ; It taketh thee into it (elf, as a Bath
of moft pretious Bloo j,in winch It cleanfeth thee from all thy filth, cherifheth
all thy parts bringcth thee to thy (elf,to a Divine Beauty,to a DivineWarmth,
fcnfe, and Life. This Love fetteth itfelf,as a Prieftly, and Kingly Crown upon
thy Head. It infufeth itielf, as a Prieftly, and Kingly Spirit, into thee. It
changeth itfclf in thine Iron Chains into Bracelets of Go'd upon thee ; in thy
Dungeon into a Temple, and Palace : It filleth thee, this Temple, this Palace,
rourd about thee with Its own clear, and Proper Appearance in the Glory of
God. Thus it dwellerh with thee Eternally. Thus the Love of the Father
in the heart of Chrift, foftneth, enliveneth, wafheth thee with Its own Blood,
maketh thee by itfelf, aPrieft,and King to itielf Eternally.
I have done with the Firft Property in the Eftufion of Divine Love;Freedoni.
Ufe. 1. The Gofpel is compared to a Marriage-Feaft for a King's Son. God
the Father is The King : His Son is the Bridegroom : Eternal Love attended
with all The Lovelineffes, and Joys of That Love are The Feaft. Thou, O
Man, O Sinner, Thy Soul is invited to this Feaft of Love, not onely to be a
Gueft, but The Beautiful, Bleffed Bride. The
US?)
The Miniflers, the Angels, The Spirit of Love himfelf are Cent forth, as Era-
baffadours, to bring thee to This Marriage.
i. Ob]. Say not, I am Unworthy, Unlovely, in my Sins, 2nd (name.
Anfw. This Love is free. It feeketh not, bat bringetfiLovelinefs along with
it. This Love is itfelf The Wedding-Garment,and the Marriage- Crown. This
Feaft, as thou eateft, glveth thee ftrength, Beauty, and a Right to it. This
Feafl of Love maketh Irs Gueft. This Marriage of Love maketh a
Bride.
Obj. x. How can I leave my precious, and pieafant Things for This
Love ?
AnjvK Canft thou not part with a fingle, dying Flower in thy hand for a
Root of Flowers to fet in thine heart,in thy Garden ?The Love of God is The
Root of all Precious and Pieafant Things in Eternity.
Canft thou not part with a Shadow for the Subftance,a Picture for the Life,a
Counterfeit for the Truth, a glafs Diamond, or Pearl, for a right Diamond, the
true Pearl ? All thy Pieafant Things- here are Shadow?, Pictures, counterfeits ;
This Love is All Pleafantneiles^ll PrecioufhefTes in their Sub{tance,Life,Trurh.
Ob]. 3. I am weak. I mall dilhonour This Love ; I fhall be difloyal to It. I
fhall return to my Lulls-
Anf. This Love rcquireth no Qualifications, but workethall. Give up thy
feif to be the Creature of This Love. Tnis Love will make Thee a Heavenly
Bride to itfelf out of Nothing, oat of Contrariety, Enmity, This Love will be
both a new, a Divine Creation of Thee ; and a Continual Prefervatlon. This
Prefervation fhall be a Continued Creation of Love. Refign thy (elf to This
Love, which is the onely Fountain of Lire, and of all Lovelinefs.
Ufe-z. Love again. Who planteth a Vine, and drinketh not of the Wine?
The Father planteth Jefus Chrilt,his Love,his Vine in thy Soul. Let him drink
of the Wine of thy Loves. Love thy God with the fame Freedom,Simplicity,
and Sweetnefb, with the Same Naturalne(s, Nakednefs,and Force^with which
he loveth Thee.
Ufe 3. Love one another, as God loveth you. Pour forth all your Love in-
to the Bofbm oiChrift. There let it run into the Bofom of every Saint, of
every Creature. There love one another without Diftin&ion, without Condition,
Freely receive one another in'o, embrace one another in the Riches of the
Grace, and Glory of Jefus Cbrifi, as the Father receiveth, and embraceth you.
Ufe 4.. Abide in the Love of the Father.
1. Abide in the Father's Love by Faith in the Lord Jefus. The Glorified
Perlpn of Chrilt is the Land of Life, the Land of Love ; the Love of the
Father is the Sweetnefs, and Fatnels of this Land. Faith is the root of thy
Soul in this Pieafant Land. By Faith thy Soul is vitally fixed in this
Divine Soil, in the midft of all the Sweetnefles, and Pretious Sap of Divine
Love. By Faith thou draweft the rich heart of this Glorious Earth the Love
o£
[J9o]
of The Father to thy felf. Thou feedeft upon It, nourifheft thy (elf by It, and
groweif up to an Entire Tree of Love.
a. Abide in this Love by holincfs. Holinefs is the lovely Fruit, which (bring-
cth up out of the Love of the Father, and is Its Food. Holinefs,is the Purity
of the Spirit, by which the flame of heavenly Love liveth,and fpreaded itfelf
there. Holincfs is theSpiritualChaftity of the Soul to her heavenly Bridegroom.
3, Abide in the Father's Love by keeping his Commandments. The Com-
mands of the Father are Beams of LoVe, which he (hooteth into our Bofbms.
Obedience to them is the Reception of thefe Beams, and the Reflection of them
back again into the Bofbm of God.
Obedience is the Activity of Divine Love enlarging itfelf freely in our
Souls. If it be contracted, or (hut up, it goethout.
4. Abrcie in the Father's Love by the Peace of your Spirits. Peace of Spirit
is a Heavenly Calms, and Serenity, which freely receiveth, and preferveth en-
tire the Beams, and Sunfhine of Divine Love. Paffions are Clouds and Storms,
which cut off, and darken the Beams of Love. The Spirit of Love reftethnot
upon an Angry, or Melancholy Man.
5-. Abide in the Father's Love by Spiritual Joy. Joy is Love flaming. One
faith j that Laughter is the Dance of the Spirits, their freeft Motion in Har-
mony j and that the Light of the Heavens, is the Laughter of Angels. Spiri-
tual Joy is the Laughter of Divine Love, of the Eternal Spirit, which is Love,
in our Spirits. True Joy is Eternal Love, the Eternal Spirit in Its Freeft Mo-
tions, in Its fulled Harmony ,and Complacency in our Spirits.
6. Abide in the Love of the Father by Heavenlinefs. The Prefence of God
in his Wrath is hell. The Prefence of God in his Love is Heaven. Love is the
Sunihine of the Godhead fweetning, and guilding all things round about It
after a Divine Manner ; as this Sun doth thefe Skies. So far, as thou abideft in
a Heavenly Image of Things, where every Object, is covered with an Immortal
Pleafantnefi, and Glory ; thou abideft in the Love of God.
7. Abide in the Father's Love by Spirituality. Love is an Union.The higheft
Supreme, Eternal Loves from the womb) in theBolbm of this Supreme Love.
Abide in This Palace of Love, The Unity of the Spirit. Let this be thine Eter-
nal habitation. Be continually here in the Sweet, and Blefled Society of Beau-
tiful, Pure, Eternal Spirits ; Living, Immortal Loves. Behold, Converfe
with all things within Thee, without Thee in thefe Forms. So (halt thou abide
in the Love of the Father, as It is poured forth in the Glorified Perfon of the
Lord Jefus.So Th s Love (hall guideThee,as thou walked, into Fields of Light,
aad Efivine Pleafures, into the Gardens of the Divine Nature. This Love fhall
talk with Thee, when Thou wakeft, as Alofts, and Eli.is talked with Je;us
[ 191 7
Chrifi ^ in the Transfiguration, of the Departure out of every other Image
of things, into this Paradife or Love flowing with all the Joyes of Life, and
Love in the heavenly Form of Chrifr. So This Love (hall keep thee, when
thou fleepeft, as a Rich Canopy of Divine Subftance over thy head ; as a Guard
of Immortal SwectnetTes round about Thee, as a heavenly Confbrt of Divine
Chrifi, Freedom. I come to the Second, which is Purity,
^. "Property in the Effufion of Divine Love, Purity. The Love of God it pour*
ed forth in Jtjks Chrifi Purely. The Lord jefus is (aid to be, the Brightness of
the Glory of God ,Hebr. I. *v. x.Brightnefs is the Pureft Light of Glory. The
Prime Glory in God is his Grace, his Love. He doth alljfor the Praife of the
Glory of his Grace', Ephefii . Jefus Chrifi in heaven, in thine heart,0 Believer, 19
the pureft Stream, the richeft Flood of Divine Love ; the Love of the Divine
Nature in the Brightnefs of Its Glory.
We are taught ; that this Light of the Sun, which we enjoy here below,
is only a Shadow of that Light,which fhlneth in the Body of the Sun itfelf.The
Sun initshigheftLuftre is the Shadow of an Angel.The Higheft,and Brighteft
Angel in his Pureft Glories is no more, than a Shadow of our Glorified Jefus.
He alone is the Brightnefs of Divine Glory without any Shade , the- Purity of
Divine Love without any Allay.
Love is Lovelinefs in Motion. As fine Gold melted into a Pure,snd fhining
Stream: (b is the Perfbn of our Lord Jefus in Glory- the Godhead in the Purity
& Perfection of all Its LovelinefTes melting itfelf into a moll Pure & Precious
Stream of Love,in which it runneth along,winding,turning, meeting,& fport-
ing with itfelf from Bofbm to Bofbm, in the Father, the Son,and all the Saints.
0 Broken-hearted Sinner, who fitted in the Shadow of Death, who wan-
dereft in a Wildernefs, where there is no water, ready to dyt for thirft ; open
thine Eyes, fee this Pure Light of Divine Love, which fhineth round about
Thee, in the midft of Thee ; fee thi$ Pure Stream of Divine Love, which
runneth along before Thee, in that Wildernefs thine heart ; the Bleflcd Per-
fbn of thy Saviour, which is this Pure Light, this Pure Stream of Divine Love
which filleth All.Take in the Waters of this Streamjdrink freely of it.Caft thy
felf into this Stream ; let it cover Thee ; let itroul Thee along with it; fport
thy felf in it.
There are Two Arguments of the Pure Effufion of Divine Love in Chrifi j
1 The height h of Its Sweetnefs.
1 The Greatnefs of Its Virtue.
1 The Love of God in Chrifi fheweth Its Purity by The heighth of Its Sweet-
nefs. The Pureft things are Sweeteft. The Love of God in Chrifi is the Rofe
upon its Stalk, New-blown, in its Virgin- Frefhnefs, and Sweetnefs. To he Car-
nally-minded is Death : to be Spiritually-minded is Life ; faith St. Paul ; Rom. 8r
Impurity
Impurity, Carnality is the Death of Love ; dulleth, embafeth, embittereth
it by Corrupting it. Purity, Spirituality is the Life of Love, heighteneth, and
immortalifeth all its Sweetneiles, all its Pleafiires.
The Sweetnefs of the Love of God in Chrifi is male up of Three Parts',i.The
NeamejiOj theUnicn j x The Firmnejs of the Union, 3 The Efficacy of the Union.
1 The Ne>irne[s of the Union is the Fir (I Part or i\\e Sweetnefs in :he Love
of God poured forth in the Glorified Perfon of our Saviour. Love is an Union.
Where Love isSweeteft ; t*he Love-Union is Neareft, The Love of Gjd in
Chrifi bindeth up God, Chrifi, all the Saints immediately in the moil naked,
mole warm Embraces of each other. It maketh them All up into One Beautiful
Body ; It melteth them All into One Boiled-Spirit of Divine Love.
The Bridegroom in the lafi of the Canticles exprelTech his Love to his Bride
after this manner : Iffl)e be a Door> we will mclfeher with Cedar. Cedar Wood
is Eminent for three Things : It isfwect. Beautiful, Incorruptible. Blefled art
Thou, O Believer, the meaneft of all Believers • who art a Door onely in this
heavenly Temple, Cbrift rifen from the Dead j a Door, by which the Glo-
ries of the Godhead go in, and out between the Vifible, and Invifible World.
Thy Jefus by the Immediate Embraces of Divine Love inclofeth, compie-
hendeth thy Perfon entirely with the Sweetnefs, Beauty, Immortality of his own
Glorified Perfon.
The Soul in the Bofom of Chrifi lieth, as a Pieafant Ifland in a Sea of Love.
The Sea bringethto anliland Pleafureby its profpecr, and by (ayling upon
it ; Safety by inclofmg it ; Riches by Traffick unto all parts. Thus thou,
O Saint, art feared in the midft of a vail: Ocean o£ heavenly Love. This Ocean
of Love is thy Profpeft on every fide. Which way (bever thou lookeft, thcu
feeft Waves of Love rolling, and tumbling one upon the neck of another;
(bmetimes riling up, as high, as heaven , fometimes again falling, as low as HeH.
All Storms are The Workings of this Lovely Sea of Love, and Delightful
Entertainments to Thee, thou lancheft forth and (ailefr. round about thy
Ifland, which is thy (elf, upon this Sea of Love. Thefe are thy i ieafures.
How fate art thou ? How great, and impregnable is thy Strength ? No-
thing can come to thee but by a Sea of Love, Divine, Almighty ,Eternal Love.
Thou art inacceilible, but this way, by the Sea of Love. No veflels can pais
upon this Sea, nothing can pais thorow it, but Divine Forms of Love ^ hea-
venly Angels,artd Minifters of Love. Whatever other Form of things attempreth,
This Biefied Ocean of the Fathers Love pourei^forth in J ejus Chr':fi, is fwal-
lowed up by it, and never fcen more.
Thou haft Trafficked Commerce by this S~a of Love with all things holy,
heavenly, Beautiful, and B'efled every where • withal! Lands o; Life, and Joy.
Thou fend eft forth 1 hy Spirir, thoughts and Affections into all Part?. Thou
bringeft home all the Precious, and Pieafant things 0* Heaven, and Earth :
or Time, and Eternity : of God, and the Creature. Thou haft a Love-Union,
and
istel,
and by this Love-Union, a Communion of Love with all the Treafures of the
Godhead in the Sun, and in the Moon j in the Heavens above, and the Deep,
which lieth below.
This is the Purity, the Sweetnefsof the Father's Love in Chrift; the near-
nefs of the Love-Unron.
^. The Sweetnefs of the Love of God in Chrift (Leweth itfelf in the
Firmntfs of the Union.VJ 'hat the Spoufe of Chrift faith of her felf in thtCanticles^
that is the Language of this Love to the Soul in Jefus Chrifhltock hold of him,
Iv/ill not let him go. The Love of the Father hath taken hold of Thee, Sc will
never let Thee go. St.Paul ; Rom. 8. v. 3 5*. maketh a Challenge ; What fhali
(eparate us from the Love of Chrift? Afflict ion ? Danger ? Sword ? the Love-
Union between God, and the Soul in Jefus Chrift is fb ciofe, fb fad ; that the
Point of the iharpeft Sword cannot pierce between them ; the fubtileft Fiame
cannot divide between them. If it wound, or burn one, it mud: wound, and
burn the other alfo; There is no Vein of Blood in the Body of Man, which
hath not running along beneath it an Artery,a Vein of Spirits to preferve the
Warmth, Motion, and Life of the Blood. There is no Vein of Divine Pro-
vidence in the whole Life of a Saint, there is no Vein of Life or Death in the
whole Perfon of a Saint, which hath not a Vein of Divine Love running
along infeparably with it, to fweeten it, to give a Spiritual, a heavenly Tin-
cture, of Life, Joy, and Glory to it.
To me to live is Chrift, to dye is Gain ; faith St. Paul, Philip 1 . i/.n. There
is nothing fb Dividing, as Death. The Life of a Man is the Union between
Soul, and Body. Death diflolveth this Union. The Life of a Saint is the Love,
Union ^between his God, and Spirit in Chrift, who is the Glorious head, and
the 'Golden knot of this Union. Death maketh this Love-Union fafter, and
iweeter, more clofe, more clear, more compleat. Death is a Gam here.
The Death of a Saint is like the Tabernacle in the Wildernefs. Without
was a courfe Tent of Badgers Skin, expofed to the Injuries of all Weathers.
This was (eenby the Common Eye. But this was not the Tabernacle. This
wasonely the Tent, the Covering upon the Tabernacle. The Tabernacle
within, as it appeared to the Prieft's Eye, which entred into it, was Silk,
Silver, Gold, and Precious Stone \ Fine Linnen,Scarlet,Crimfon, Sky-Colour;
Cherubims richly wrought. Be not deceived .That is not the Death of a Saint,
That is not a Saint in Death, which appeareth outwardly to the Eye of Senfe,
(o aflrightful, fb mournful, (b dark, fb deformed, fb Dividing from all the
Joyes of Life : No. This is the Covering onely upon Death, to hide the fa-
cred Myftery from common Eyes.
That, which is within, which prefenteth itfelf all along to the Eye of a
Saint, that entreth into this Death is indeed a Tabernacle of Immortal, of
Divine Love with all rich, and pleafant Appearances wonderfully heightened ;
The Love-Union between God, and the Soul in Chrift opening itfelf, taking
E e e the
: . £*94]
the Soul entirely into itfelf, as into the true Heavens, where all things, which
are feen are the higheft Forms of Beauty in the higheft Lights of Divine Glo-
ry ; all things, that are heard, tailed or felt, the higheft Joyes of the Divine
Life with the m )ft height ned Sweetnefles of Divine^Love.
3 The Sweetnefs oi Divine Love is manifefted in its Efficacy, in its
Sweetning Operations^ as it is poured forth in the Lord Jefus. St. Paul faith ;
Philip : 3. /. We have cur Co nv erf at ion in Heaven, from whence we look for
the Lord Jefus, who ft all change thefe Vile Bodies {thefe Bodies of our humilia-
tion, and make them like his own Glorious Body, according to that Power, by
which he is able to Jubdue all things to himfelf. As the Flowers put forth, unfold
all their Beauties, (end forth their feveral SwectnefTes to the Sun : fb do all the
Excellencies, Joyes. and Glories of the Godhead difplay themfelves to the
Divine Love. God in the Prefence of his Love is the higheft, theTrueft Hea-
ven. This is the Heaven, which containeth,and hideth J efus Chrifi. Jefus Chrifi
cometh forth from this Heaven, as a Bridegroom from his Chamber he Com-
eth forth in this Heaven, with this Heaven round about him ; he maketh this
Heaven, every where, as he cometh forth ; as the Sun maketh a Glorious Sky.
He boweth this Heaven,and cometh down upon It into the broken heart. To
this broken heart he changeth the vileft,the Bittereft Image of things,the Body
of its humiliation, theBody of this Darknefs, and Death, in which it dwelleth
here into the Likenefs of his own moft Glorious Body, the Body of the higheft
Heaven in its Brightnefs; the Pure,and clear Body of Divine Love. This Love
of the Father is that Power, by which our Jefus fubdueth all things to himfelf -,
that is, to the Brightnefs, and Sweetnefs of the Glory of this Love -, to the Ex*
prefs, to the Naked Image of this Love in its own Divine Subftance, in its
own moft Lovely Perfbn. This is the transfiguring Efficacy of the Love of
the God-Head poured forth in the Glorious Perfon of Chrift, and making for
him a Body of Divine Loves above all Heavens.
Rom. 8. 2 8,29. St. V aul triumpheth after this manner : lam perfwaded, that
neither Death,nor Life\neither Angels,Principalities,Powers>nor things prejent.tior
things to come ', nor heighth,nor Depth, nor any other Creature foall be able to fepa-
rate us from the Love of God, which is in Jefus Chrift our Lord. The Love of
God in Jefus Chrifi lineth,covereth all things tranfubftantiateth all things into
the fame Divine Love. St_ Paul mentioneth the neareft things to us, the moft
intimate, the moft Potent, the moft Penetrating, the moft Univerfal, the moft
comprehending, the moft Transforming , Dcath,Life, Angels, things Prefenr>
to come, Depth, Hcighth. What cometh nearer,what toucheth every Point of
our whole Subftance, and Being, than Death, Life, Angels ? What more in-
timate to our hea*%-and Spirits ? If none of thefe can come between the Love
of God in Jefus Chrifi, and our Perfons : then all thefe by the Touch of this
Love rnuft be Tinctured, and changed into new Forms, into Effences of
L«re,
As
C 39?1
As Sugar is diffolved in a Glafs of Wine; Co Death Life, Angels, things
Prefent, things to come, heighths, Depths, every other Creature in this Golden
Cup oFDivine Love, the Glorified Perfon of Chrift, is diflolved into Love,
becometh a Rich Love-Cordial to a fainting Spirit, making it to dance, and
iing for Joy,when it was intended a deadly Poyfbn to it.The holy ApofMe had
(aid upon this Ground a little before : In all t he fe things, Sword, Famine, Per-
fecution, wee are more, than Conquer ours. It is plain, how we are Conquer ours.
Captivity is carried Captive. Thofe Forms, and Powers of Dai knefs, of Death,
which thought to captivate us, are themlelves Captives to Eternal Life, and
Love in the Lord ^fejus. As Saul among the Prophets : fo the Bittereft, the
Biackeft things, which affault the Spirit of a Saint, encompaiTed with this Love
of the Father poured forth in Chrift, uncloath themfelves, and put on Ami-
able Shapes of Love, fing fbngs of Love, breath forth from every part of them
the moft Delightful Sweetnefs of Divine Love.
Thus this Love maketh us Conquerours. But what meaneth this ; to be
more, than Conquerours ? Is there a Joy, or Glory above this of a Conquerour ?
Grace coming into Glory ; Love Reigning after Suftering ?
Is there any thing Tweeter, any thing greater, -than this Victory of
Love ?
Yes. St. Taul faith ; when he was caught up into the Third heavens, into
the Paradife there, he heard Words, which it is impoflible ro utter. This is
The Paradife in the Third Heavens, the Love of God in the Glorified Perfon
of Chrift. This Love transformed every thing, every Creature to this hea-
venly Paradife. Thofe blefTed Souls, which by believing enter into this Para-
dife, hear Words of Love, Words of Joy,Words of Pleafure, of Glory from
this Love, which it is impoflible to utter, which are too fweet, too high, too
ravifhing to be expreft.
A holy Soul in This Paradife of Love feeleth a Joy far beyond that of
Marriage, ofConqueft, of Reigning, of Children, of any thing named in this
World,or in that, which is to come.
Thus the Sweetnefs of Divine Love exprefleth itfelf in its Sweet Efficacy,
Thus the Purity of Divine Love in Chrift is manifeft in its Sweetnefs,
2. The Love of God in Chrift is moft Pure, becaufe it hath the great eft Virtue.
Our Divines exprefs hell after this manner. All Difeafes, Pains, Griefs here are
Evils by a Tincture onely of Divine Wrath, a little Drop of Divine Wrath
"mingling itfelf with them.Hell is Pure Wrath. Hell is the Abftracfc of Wrath;
the Evil of all Difeafes, Pains, and Griefs abftracled from them, andheightned
to the utmoft. So Jeju-s Chrift bare ail our Infirmities, and took our Griefs ;
though he was never fick.
On the Contrary, all the Good, all the Joyes in the Creature are a Weak
Tincture of Divine Love. The Shadow or St. Peter as he paifed along, heal-
•ed the fick. Ail the Sweetnefs and Pleafure in things here,is the Shadow onely
Hi e e 2 ot
of Divine Love falling upon them. All the J©y in any heart' here, is the Sha-
dow onely oi Divine Love caft over it.
The Love of God is poured forth Purely in the Perfbn of Chrift. There
Love is a Subftance, no Accident. There Love is Infinite, being allayed, or
limited by no mixture. Our Saviour in Glory is Divine Love in the Ab-
ftnfO,
It is a Weak Gknce of Divine Love, 4ike the Sunfhine here below caft
upon the Water, or a Looking-Glafs, which maketh the Beauty, the Sweetnefs
of ali Colours. Figures. Motions in the Creature.
It is a remote Touch of Divintf Love, like the Ends of the Sun- beams, re-
flected in a Burning-Giafs, which maketh the Plealantnefs, and Pleafant
Properties of all Plants ; the Luftre, Gracefulnefs, Virtue of all Precious
Stones, and Pearls ; the Joy of all Relations.
The Beauty, the Sweetnefs of all Colours, Features, Motions, the Plea-
fantnefs, the Pieafant Properties of all Plants; the Luftre, Gracefulnefs, Vir-
rue, Life of ali Precious Stones, Pearls, heavenly Bodies,heavenly Spirits j the
Joyes of all Relations are contained Eminently, with an Infinite Enlarge-
ment, an Infinite heightning in this Divine Face, This Tree,Pearl,this Union,
the Unity, the Purity of Eternal Love in our Glorified J ejus.
O Sinner ; come, caft thy felf freely into the Bofbmof thy Saviour. Here
thou falleft immediately into a Sea of Pure Love. Open thy Mouth wide, en-
large all thy Faculties to drink in the Sweetnefs of Pure Love pouring it-
leif by Floods and Seas into thee. Feel the Tr^nfcendent virtue of Pure Love
transforming thee, thy heart, thy Perfon into a rich, clear, and heavenly Pearl
in this Sea,
O Saints ! fwim continually in this Sea of Pure Love, the Bofbmcf your
Glorified Saviour. Feel the Tranfcendent Virtue of Pure Love difiolving
you a Kb into a Sea of pure Love, a Sea of Glafs, and Fire \ a Sea of Pure
Chryftal, Divine Beauty without any Spot of Flefh, or Earth, Darknefs, or
Death; a Sea of Pure Chryftal fhining, and burning with a Pure Flame of
heavenly Joyes without any Smoak or Lufts, or Paflions.
Obi. how is the Love of God Pure in Chrift ? Is there not in the Lord
yefus a mixture of Love, and Wrath ? He faith oi himfelf in one place ; All
Judgment is given to the Son of Man. He adjudgeth to Hell,and to Torments,
as well as to Heaven, and tojoys.
Matt. 25. Jefus Chrift is reprefented, as a King, upon the Throne, in
Glorv, in the Judgment of the laft day, i* 31, He maketh Separation between
the Sheep, and Goats ;i& 31, He fetteth the Sheep at his Right hand, in the
Place of Power, Honour, and Love. He fetteth the Goats at his Left hand,
on his Wrath-fide, «p. 3 3. He paiTeth the Sentence of Love upon One, invi-
ting them, as Bleifed Ones, to the Kingdom of Love prepared for them of the
Father in Eternity ; v. 34. He pafteth a Sentence or Wrath upon the other,
fending
tending , them away with a Curfe into the Hell fire with the Devils v. 4.0.
How is the Love of God poured forth Purely without mixture in Chrift ?
I (hall crive 3 Anfwers to this Qbj eft ion; 1. A Concejfion', x. A D'tftmclion\
2. An Application.
1 , Anfw. A Concejfion. It is true Contrary things are fpoken of fefus Chrift
in this point.
We read ; I ju^ge no man\Mo[es, in whom you truft, he fudgethyou ;
The Son of Man came not to deftroy Mens Lives, but to Jaw them.
The Work, for which Cbrtfi came, is a Work of Love, of Light, of Life $
not a Work of Wrath, and Death. Jefm Chrift came to deftroy the Works of
the Devil. The Devil Is a Lyar, and a Murtherer from the Beginning. He is
the Serpent, the Seed of Enmity. The Deceit of Sin, Death, Wrath are the
Devil's Work. Jefus cometh full of Grace, and Truth ; like the Sun full of
fweet Light, and influences of Life to deftroy the Deceits, to fcatter into No-
thing the Clouds, and black Shades of Sin,of Death,of Wrath ; to make all a
clear, and Lovely Sky over our heads, a Grecn,and Flowry Earth under our
Feel. O the Delight fulnefs of Chrift's Perfon, and of his Appearance !
We read again ; I came not to fend Tcace, but a Sword, I came to Ki7idle a
Fi'e. The Lord Jtjus foall come in a Flame of Fire to render vengeance to all
thofe, who knovi net Cod, and who have not believed curGcfpel, x Iheffal. v. 8.
O the Dreadfulnefs of the Lord Jefus, and of his Appearance.
x. Anfw. A Diftmciion. x Cor in. g. 13. You haveMofes brought in with
a Vail upon his FaceYou have the Effecl: of this Vail. There isaBlindnefs up-
on the Minds, upon the Notions, (ro>W7*) of the Jews.The Children of Ifrael-
cannot fee to the End of that, which is tg be done, away. They cannot fee tho-
row ', beyond the Shadowy Glory of the Vail to be taken off, to the Naked
Glory or the Heavenly Face, which liveth,a*d is the fame for ever, v.i 3. 14.
There is the Interpetation of the Vail. The Vail upon the Face of Moles
is a Vail upon the Hearts of the Ifraelites, v. 1 5.
The Vail is removed by the Turning of the heart to the Perfon of Chriftt
v. 1 6. The Perfon of Chrift , and the Removal of the Vail are Both de-
fcribed, v. 1 7 /Now the Lf,rd a that Spirit, and where the Spirit of the Lord is,
there is Liberty [< The Lord Jefus.m Glory is a Spirit, the Eternal Spirit. The
Perfon of Chrift was ever a Spirit, the Spirit, the fame Yefterday, to Day,
and for ever ; even in that Day, when he was made Flefh in his humane Na-
ture, this Spirit carrieth Liberty along with It ; as the Sun doth the Light of
the Day.
This Liberty of the Spirit anfwereth to that Removal of the Vail in the
verfe before. The Vailjhall be taken away. It is a fignificant Word, 7rie#M*7faft
fhall be taken away quite, all round about,on every fide ; from off the Whole
Image of things, from off the Whole Perfon of Chrift, from off the Whole
Hearti the Compleat Perfon of the Lord Jefus in his Supream Glory, as the
Supreme
Supreme Spirit fhall fhlne entirely in the whole Image of things, in the whole
heart, in every Part, in every Point of Both.
The Ciofe of all is the Biefled Effedt. of the Removal of the Vail, of the
Free, and full Appearance of this Spirit, the Lord Jefus ; A Liberty of Sight;
A Liberty ot Growth ;a Liberty or Union, and Divine Communion. A Saint
looketh forth with Open Face with an Open Eye in the Naked Glory of the
Spiritual Man, having caft the Vail entirely oft. He feeth the Glory of the
Lord in the Naked Beauties of the Spirit himfelf compleatly unvailed. He
feeth this Glory in the Unity of the fame Spirit, as in a Looking-Glafs y
where Face anfwereth Face, where one is feen, as the Dear Image, and Refle-
ction of the other. A Saint in the fame moment feeth, and is changed into
the Image which he feeth, as by one Spirit at once working Both. The Lord,"
the fame Spirit in its Unity is the Root., the Eye, the Life, the Light, the
Looking-Glafs, the Glorious Face in the Looking-Glafs to a Saint, Where this
Spirit is, there is Liberty in that Heart. The Vail is taken oft (rom it, when
the Spirit exifteth, and appeareth in it. There the Lord Jefus. and a Saint
fee each other ; grow up together, in one Glory. We all, with open face, as in
a Glafs, beholding the Glory of the Lord, are changed into the fame Image, from
Glory to Glory, even as by the Spirit of the Lord, or, by the Lord, the Spirit. By
this time, I believe, you lee the DiftincYion, which I aim at. Jefus Chrift with
the Vail upon his Face is Mofes. Mfes unvailed is Jefus Chrift. Jefus Chrift to
the Vailed heart is Mofes dill Mofes to the Naked heart is the fame Jefus from
the Beginning. The Appearance of Jefus Chrift according to the Letter, af-
ter the Flefh, is Chrift with a Vail upon his Face, caftinga Vail upon the
heart. The Appearance of Jefus Chrift, as the Spirit, the Lord of Glory, is
Chrift with his Vail caft off, taking the Vail oft' from the Heart ; that Both
may meet, fee, embrace each other Nakedly, Immediately, at Liberty ; in the
Open Light of their Eternal Loves, and Beauties.
%.AnJw. Applications.
I . Application Fear the Wrath of the Lamb. There is a Day, in which the
Kings or the Earth, Great Men, Captains of Thoufands (hall cry to the
Rocks, and to the Mountains to fall upon them, and hide them from the
Wrath of the Lamb. When the Great Day of his Wrath cometh, who is able
to ftand ? Rev. 6. v. 16,17, 1 8.
Revel. 5". 6. 8. You read of a Lamb, who had bin ftain, ftanding in the
midftofthe Throne of God, of the Four Living Creatures, of the 1^ Elders, hav-
ing feven Eyes, and [even Horns, which were the feven Spirits of God fent forth
into all the Earth. Behold the Lord Jefus rifen from the Dead. He ftandeth in
the midft of the Throne of God, of the Four Living Creatures, of the four,
and Twenty Elders. He is the Center of All Glories , He fillcth All ; He unit-
eth All, and Compleateth All in his own Perfbn ; the Uncreated Glories of
the God-Head , the Four-fold Fountain -Giories_ of the Uncreated, and
Created
[3991
Created Natures In Union ; The Manifold, and Multiplycd Glories of Thofc
Fountains in the Perfbn of every Saint from the Beginning to the End of
things, having his Crown upon his Head- the Univerfal Kingdom of all Glories
in himfelf; with which Kingdom he ftandeth out of the Perfbn, and in the
Perfbn of the Lord Jefus, which Myfterioufly, and Divinely involveth, and
unfoldeth all in itfelf. For this reafon they caft down their Crowns at his Feet.
This Jefus uniteth all States in himfelf , from the higheft, the Sweeteft:
Light of Life, to the Darken1, moft Difmal Deep of Death. For he ftandeth
in the mid ft or. thefe Glories; as having bin flam, (hewing ail the Bloody, Bale-
ful Forms of Death in the Triumph of Eternal Life.
This Lamb hath [even Eyes, and [even Horns, which are the [even Spirirs
of God fent forth into all the Earth. Seven is a Perfect Number, the Power of
all Numbers, which multiply themfelves endlefly by the Marriage of the
Two Firft Numbers, Three, and Four,the Numbers of the Trinity upon the
Throne, and the Four Living Creatures, moft immediately to the Throne,
and from thence Spreading themfelves thorow all things ; being in the midfi
of the Throne, and round about the Throne on every fide, Revel. 4, 6.
The feven Spirits of God fent forth into all the Earth, are the Holy Ghoft,
that one, Manifold, Infinite Spirit, which divideth Itfelf into Innumerable, flam-
ing Tongues, Eyes, Horns \ into all Forms of things according to its own
Good Pleafure ; ever Containing all within itfelf ; ever filling all with itfelf.
See now the Lamb with feven Eyes, and feven Horns, Jeven Spirits fent forth
into all the Earth. The Lamb is Jefus rifen from the Dead ; The Lord, the
Spirit, who hath Innumerable,Living Lights of Glory in himfelf; Innumerable
Living Springs of Light, and Glory ; with which as with fo many ever-waking
Eyes he ihineth, and feeth thorow all things ; who hath innumerable Powers,
Almighty Powers, Fountains of Power, as fo many Horns, with which he
ruleth, and reigneth in the midft of all things.
A Poet in a bright Night taken in a Wood by Robbers, which would kill
him, faid to them : As many ftars, as (hine in the Sky j (b many Eyes now look
ujton you, and will be witnefles of this Murther.
i) Sinner, who art hatching, who art pra&ifing any luft in the moft fecret
corne>of thine heart, or Clofet ;be awake, be aware. See the Lord Jefus with
ten thoufand, with a Numberlefs Number of Eyes j Shining, Flaming Eyes of
Pure Glory looking forth full upon thee, from every point of the Walls, the
Roof, the Floor, all things round about thee ; from every point of thine own'
Heart, and all, that is within Thee. See the Lord Jefus with as many Horns
of Divine Power from every Point of things running upon thee, to break Thee
off" from thy Lufts, or to break Thee in pieces.
O Saint, who moumeft fitting in Darknefs, Lying in Prifbn, encompafled
with black thoughts, with Enemies Inviflble, or Viiible ; be awake, be aware:
See thy Jefus^hy King,thy Beloved with tei* thoufcnd, a-Numberlefi Nnmber
of
- [ 4°°]
of Eyes j fweetly-lhining, fweetly-Fiaming, Eyes of Pare Love, from every
Point of the blackeft Darknefs, of the darkeft Prifon,of thy Darkeft thoughts
themielves looking torth upon Thee.
See him with as many Golden Horns ot Divine Power from every parr,
from every fide running upon thine Enemies,to ruine them to call: th emdown
to the Ground, down to the bottom of the Pit, until they rile no more,whether
they be things Vifible, or Inviiible.
See him with the fame Innumerable Golden Horns from every part of
things, from the thickeft Darknefs, round about thee running to Thee to raife
Thee up, to fet Thee on high upon the Rock of Eternity in the midft of the
Throne ot God.
Revel, i • 14, The Eyes ot the Lord Je(us are compared to a Flame of Fire.
A Spirit is all one Entire Eye, and full of Eyes, The Lord Jefus is the Su-
preme Spirit fpreading himfeli thorow all things from the height of Heaven a-
bove to the Depth of Death, and Hell beneath.
The Firmament is not fet fo thick with Stars ; as the Whole Earth, the
whole Creation, all things are fet with the Eyes of the Lord Jejus. Thefe Eyes
are fo many Suns of Love to the Flowers, the Wheat, the Gold, the Dia-
monds, to increafe their Beauty, draw forth their Sweetnefs, ripen their Fruit,
make them fparklet and mine more pleafantly. But to Stubble, and Thorns j
to Vanity, or Enmity, they are a flame of Fire, burning upon it,until it be con-
fumed. O Fear the Wrath of the Lamb.
z. Application. Fear to look with a Vailed Heart upon the Vailed Face of
the Lord Jefits.lt xhou feeft the Shadow, the Letter of the Gofpel ; if thou
fecit the Vail, the Fiefh of Chrift ; if thou feeft not to the End of thefe, as
things to be done away, if thou feeft not thorow thefe, beyond thefe, the
Lord, the Spirit, which is the Heavenly Body, and Subftance to the Shadow ;
the Naked Face, the Naked, Unchangeable, Eternal Perfon of Chrift , hid un-
der the Vail •' it is not Jefus Chrifty but Mofes, in whom thou trufteft. Thou
art not in the Arms of a Lovely, pleafant Bridegroom ; but at the feet of a fe-
vere Judge.
This is the law from Mount Sinai, which engendreth bondage, which
trembleth, and fhaketh for fear, where Thunders roar, and Lightnings fly
abroad from the midft of a thick Darknefs. This is not the Lord Jefus full of
Grace, that Perfect Love, which cafteth out fear ; the Perfection of Beauty,
on Mount Sion ; which ftandeth Arm for ever; which may be touched, killed,
and embraced. Take heed to thy felf, O Temporary Believer ; Thou Jew,
thou Chnft tan outward ly,in the Letter onely. This is not the Sun of Right eouf-
wfs, on which thou lookeft , but the Cloud, which covereth the Sun. If the
Eye of thy Spirit ftay here, and pierce no further : out of this Cloud will
come e^own upon thj head, a tempeft, a Whirlwind, and Flames of Fire.
The Vail is upon yeur Hearts, while the Gofpel is read, even to this day.
3 Jppb
[4oi ]
3 Application. Blejfed art thou, who lookeft with a Naked Heart upon the
Naked TerfonofChrift. He who is fixed in the Letter, the Outward Form, the
Fiefh of the Eternal Word, is One of the People of the Jews, who flood be-
low at the Foot of the Mountain, having in their Eye the Outfide onely of
things. Thefe few nothing, but the Blacknef3 of Darknefs, and the Flafhes of
Lightning 5 thefe heard nothing, but the dreadful claps of Thunder.
He, who afcendeth, and entreth into the Truth the Spirit, is with Mofes,
within, upon the Top of the Mount.He talketh with God face to face,as a man
talketh with his Friend. He feeth the Divine Light,and Calm of Eternity in the
naked Perfbn of the Lord Jefus.He receiveth the Language of Divine Love,the
Mufick of Eternity, with kifles of Love, immediately, from the Lips of the
Lord Jefus. He feeleth the Fountain of Life,& all Joys flowing from the Heart
of the Lord Jefus,running nakedly thorow his whole Body, and Spirit, being a
better Feaft, than that of all meats, and Drinks j filling him with Spirit, and
Pleafantnefs; cloathing him with a frefh Lufrre,Beauty in a more excellent way.
The Lord Jefus faith of himfelfin the Gofpel ; J have a Baptifm to be bap-
tifed withy and how am I fireightned, till it be over. The Loves, the Lovelinefc
fes,the Divine Life, the Delights, the Glories, the Lord Jefus^W theTreafures
of the Eternal Word are ftreightned in the flefh of Cbrifi, as the Beauties, and
Sweetnefles of a Flower ; the Fruits of a Tree are fhut up, and imprifbned
in the Seed. When the Lord Jefus by Death is baptifed into a Divine Form
and Glory, when he cometh forth, as A Spirit, as the Eternal Spirit having
married the Humane Nature into One Heavenly Form, and Spirit, with itfelf ;
Now all theTreafures of Righteoufnefs, Life, Immortality, Love, Joy ; all
the Treafures of the God- Head difplay themfelves over the whole Perfbn of
Chrift, entirely, nakedly, richly, to the Height of all their Beauties, and Sweet-
nefles , as Flowers full-blown in Spring \ as Fruit-trees laden with ripe fruit
in Autumn.
Who now can exprefs the Joys, when a Naked Heart meeteth with its
Naked Jefus ? when both have caft off their Vails ; One from his Face , The
other from his Heart. It is the fame Blefled hand of the Eternal Spirir, which
takethoft the Vails, from Both, dropping Myrrhe, a heavenly Sweetnefs, Pu-
rity, and Immortality, as It taketh them ofT.
The Reflection of the Face of God upon the Face of Mofes on the Mount
caft a Divine Luftre, and Beauty, which remained upon it*
He came down into the midft of the People, bringing a Heaven in his
Face along with him. But they could not bear the Brightnefs of this Naked
Beauty. He therefore cafteth a Vail upon his Face.So they remain in Darknefs,
their Minds are blinded ; until Wrath cometh upon them to the uttermoft.
This is an Example unto us; upon whom the Ends of all Fore^gojng
Times, and Actions are come. Behold the Lord Jefus is gone up to the top
of the Mount, He is afcended. He is Glorified with the Father, with that Glory,
F f f which
[ 4°2 1
which he had with the Father before the World was. As a Spirit he Cometh
down again to us in the Shining Form of this Spiritual, Uncreated, Eternal
Glory.
Wo to you, who cannot bear the Brighmels of this Appearance, who can-
not look ftedfaftly upon the Naked Face,t:ie Naked Form of the Lord Jefus,
this Spirit. To you he cafteth a Vail over his Face ; and as he cafteth a Vail
over his own Face ; he cafteth a Vail over your Hearts. To you now he Com-
eth, as a Thief in the Night, bringing Darkncfs, and Doubt ; Trouble, and
Terrours; Confufion, Deiblation, and Defpair \ fpoilingyou of all your Coun-
terfeit Jewels, falfe hopes, falfe joys, falfe Graces, falfe Chrifi,
But you, who love, and wait for this Appearanee of your Lord, and Sa-
viour, like Lightning mining from Heaven into your Hearts \ you who with
the fingle Eye of a Chaft Spoufe look to the Beloved Perfon of: your J ejus in
the fimplicity of his Spiritual, and Divine Form ; Blefled are you of the Lord
yerus. To you he cometh, as a Sun of Righteoufnels with healing in his
Wings • Overfpreading you with his warm, and Naked Beauties ; Covering
your Deformities j Curing your Maladies jlnfufingnew Cordials of Immortal
Life, and Joy into your Hearts ; Hatching you to Spirituality ; raifing you
upon Silver Wings, and Golden Feathers to Heavenly Flights with himfeif.
' Toyou he cometh Enlightning, enlivening, . Transforming, Glorifying,
Gathering you up into One Spirit, One Glory with himlclf.
Where this Spirit, the Lord Jefus is, there is Liberty of beholding, of en-
Wing the Lord Jejus nakedly, immediately, entirely, eternally j without any
chain, clog, cloud, interpofal, or interruption. There is Liberty of growing
up into a Spirit out of All the Vails of Flefh: into One Spirit; with him. 6
the Joys of a Naked Heart, when it meeteth with its Naked Saviour.
But as it was with the Painter, who called to remove the Vail, that he
might fee the Picture \ when their was a Vail onely painted there. The Vail
was all the Picture : (o is it with the Kypocrite^with the Temporary Believer.
His Jefus, his Heaven is a Vail onely ; a Vailj like that of the Tabernacle,
finely wrought with Pictures of Angels^ of Heaven, of Jefus; but Keeping
him 'for ever from the Face, the Bofom of Jefus the fociety of Angels, the Joys
of Heaven, in the Outermoft Darknefs. His hope is a Spiders Web. The
Poifon of Death, and Hell are bred there.
I hear a Voice frequently in my Spirit faying to me j Cry. What (hall I
cry ? .
i. Cry ; There was an Ark in which Noah, and his Family were fate
from the Flood, which drowned the World. The onely Ark in which NoakM
the Believer, the Child of Reft (hall befafe from the Flames, which are now
ready to devour the World, is the Naked Perfon of Chrift in the Invifibility,
and Spirituality of his Divine,Ef*r»*/ Form.
%. Cry; The Sound, and noife of the Hammers framing the Ark for Noah>
preached
[4°0
preached the Righteoufnefs of God, the Ruin of the World, very near. The
Sound, and noife or the Lord Jefius, the Spirit of Life, the 5'pirir of Love, in
his Naked Perfon, in his Naked Loves, and Lovelineifcs growing up, forming
himfelf in the Spirits of his Saints preaches now a Deluge ot DeftrucKon,
Death, and Hell at the Door, ready to enter in ; The Reft, and RIghteouf-
nefs of God in his Bofom alone , the Reft of God in his Loves ; the Righteou£
nefs of God in his Lovelinefs.
3. Cry ; As it was in the Days of Noah -y. (6 it will be now. The whole
World will go on to eat, and Drink, to marry, and give in Marriage ; to mock
at this Preparation of an Ark ;at thefe Difcourfes of, thefe Endeavours for the
Spiritual Perfon of Chrift in the Heavenly Image : for the Revelation of h'm
in our Spirits ; for the Retirement of our Perfbns into him. The whole World
will go on in Senfuality, and Carnality, mocking at the Lord, this Spirit, the
Ark 3 till the day that God open rite Windows of Heaven from above, and
break up the great Deep of Hell from below to cover them with, and fwallow
them up in Unquenchable Flames.
They fay * that Seth forefeeing Two Deftru£Hons of the World prepared
Two Pillars, upon which he engraved all Myfteries of Humane, and Divine
Knowledge ; One of Marble, to endure the Flood • the other of Brick, to
continue in the Flames.
St Peter fpeaking of the Flood and the Ark addeth; The LikeFigu'e, where-
unto nowfiaveth us, Baftifm j not the wafting away of the filth of the Flejh, but
the Anjwer of a Good Confidence by the Refiurretlion of J ejus Chrift from the
Dead.
The Lord Jefius counfelleth the la ft Church, hacdicea, to buy of him Gdd
tried in the Fire. Gold tried in the Fire no more lofeth any thing, or receiveth
any harm in the Fire ; but fhineth more glorioufly.
The Lord Jefius rifen from the Dead, and become a Spirit, the Fountain of
Life, is the Gold tried in the Fire of Death, and the Divine Wrath. An Ark of
Wood faved Kcah from the Waters.
Behold an Ark of pure Gold, a Spirit of Immortality, and Glory, which
(hineth with greateft Glory in the midft or the Everlafting Burnings. This is
our Jefius , who faveth us from the Fire, which is already Kindled, and burn-
etii upon the World,which will immediately raifeitfelf to a Mighty, Irrefiftible
Flame. Blefled are you, who enter into this Ark of Gold, and fhuu your felves
up into It. Here you {hall lie upon bedsofLove,asin the Marriage-Chamber,
in the Bofcm of your Bridegroom, encompafled with Songs of Joy; while
the Fire dreadfully devoureth all without; round about you. Then fhail
Worldly Chriftians, Hypocrites, Temporary Believers, all who have lived in
the Lufts of the Flefh, or the Letter onely of the Goipel take hold of, climb
up upon the outfide of the Ark, the outward Fleihly Form, and Appearances
F f f % of
Uc4l
of the Eternal Word, the Lord Jefus. Then flhall they too late cry to be taken
into the Spirit, ^ which alone is Truth, which alone hath Immortality. But
they (hall be rejected. They fhall lofe their hold, drop off into the flames, and
perifli there. 1 will conclude all with that Scripture ; John, 14. <v. jo. 1 1.
When Jefus Chrift perceived, that the hour, and Power of Darkncfs were now
come upon him, he faith \Iht Prince of this World ccmeth \Arife,let us go hence.
Thus faith the farae Jefus now in the Hearts of his Beloved Ones, to his
Spoufe : The Prince of Darkncfs ;Thehour,and Power of Darknefs, of dread,
of Ddtruction,of the Devouring Fire cometh ; Arife, let us go hence ; out of
the vifiblc thirds of theFhih, ii,to the Invifibility of the Spirit j The Ark
oi Pure Gold, Paved with Loves.
3 Trcterty j Plenty^ This is the Third Property in the Effufion of Divine
Love upon the Glorified Perfbn of Chrift. It is poured forth plentifully.
1 will divide this Head by Streams flowing from it.
1. The Fulnejs of all Lr<ve is pour eel forth in Jefus Chrift.
i. The Per/on of Chrift is all Full of Love.
1 . The Fulnefs of all Love is f our ed forth in Jefus Chrift- We read • Colof
t . 1 9. It pleajcd the Father, that all Fulnefs jhculd dwell in him ; that is,*in Je-
fus Chrift. All Fulnefs and fb the Fulnefs of All Love had its Seat, its Bed in
the Bofom of our Saviour. But the Pleafure, the Will of the Father, which is
the Higheft Pleafure, Pleafure in one, Subftantial,moft Perfect, Eternal A6t, is
the Well Spring which fendeth forth this Plenitude of Divine Love into Chrift.
The Words lye fo in Greek, that they may be properly rendred according
to the ru^es of Grammar after this manner : All Fulnefs was well f leafed to dwell
in him. God is the Fulnefs, which filleth all in all. He alone is in any Place,
in any Spirit, in any Creature Repletive, Co as to fill it. God is Love. God then
is the Fulnefs of all Love.
Nothing attrað, and draweth fb powerfully, as-Pleafure doth. God, who
is that Love, which is all Fulnefs, the Fulnefs of all ; God, who is the Fulnefs
of all Love poureth forth himfelf to the Full, to the laft drop, if we may fb
fpeak of that Love, which hath neither Firft, nor laft ; Beginning, nor End y
in the Lord Jefus. For in Chrift he poureth forth himfelf with Pleafure, which
is the higheft of all Pleafure?. The Effufion of Love is itfelf a Pleafure. Then
the Beautiful and BlefTed Perfbn of the Lord Jefus is the moft pleafant Chan-
nel, the moft pleafant Seat, and Palace of Divine Love.
This Fulnefs of Divine Love in Chrift fhooteth forth itfelf into Three
Branches j
1 . Love in all States. 2. Love of all Kinds. 5. Love in all Degrees.
I. There is in Jefus Chrift flowing forth from the Father a Fu'neft of Lev s
in all States. There are Three States of Divine Love in our Blefled Saviour.
There is 1. Preventing Love ; 2. AJftfting Love ; 3. Finifhing Love. Divine
Love
Love in Jefus Chrifi hath thefe Three States,and a glorious, tranfcendenty tri-
umphant Fulnefs in every State.
i . There is in the Lord Jefus poured forth from the Father A Fulnefs of
all Preventing- Love. i. Tim. 1.9. St.Paul teacheth us that God hath faved us,
not according to works, which we have done, but according to his own Pur-
pose and Grace given us in Chrifi, before theWorld was. Before thou hadft any
thoughts of Love to Jefus Chrifi, ,before thou hadfl: any Being in This Wor)dy
before theWorld was \ there was a Love from the Father in Jefus Chrift to
Thee-to Thee, whoever thou art, that lifted up theEye of thySpirit,thtEyeof
Faith to fee thy trueSelf,thine ownPerfbn in this Dwelling-Piace,thisPalace of
Divine Love where thou haft bin hid where thou haft had thine abode tho-
row all generations, from Eternity : Chrifi in the Glory of the Father, the
heart of the Father in Chrifi.
This Preventing Love well underftood, removeth Two Objections out of
the way of many hearts to the Bofom of their Jefus.
Object. 1 . Broken-hearted Sinners, diftrefled Souls frequently plead thus
againft themfelves : We cannot think, that Jefus Chrifi hath any Love for us;
becaufe we cannot believe his Lc-ve.
Anfw. Hear, O broken-hearted Sinners, O Diftrefled Souls, Hear, and be-
lieve. Jefus Chrifi hath in himfelffrom his Father the Fulnefs of all Preventing
Love. He beginneth to you in Love. He beginneth with you. He giveth you
Faith to believe his Love. To you it is given to believe.
The Son of Man comet h,and giveth you an under/landing to know the True God
by his Proper Name of Love ; I. John. 5-. 20. The Preventing Love of God
in the Bofom of Chrift cometh to Thee, poureth forth itfelf in thy Bofbm,
giveth Thee a new Eye to fee the Divine Beauty ; a new Ear to bear the
heavenly Melody ; a new heart to take in, rellifh, and underftand the Spi-
ritual Sweetnefles, FulneiTes Joys of thisFirft Love, Love in its Fountain, in
the Fountain of Eternity.
This New Wine of the Everlafting Kingdom giveth itfelf to Thee with a
New Bottle,a New Spirit, which will take in, and hold this precious Liquour.
Not one drop, of it {hall ever fall befides this Bottle, or be fpilt out of it..
Object, x. But ftill thou poor, troubled, trembling Soul thinkeft the glad
Tydings of the Gofpel, of Pure, Preventing Love too good to be true. Thus
thou argued againft thy felr, If I were but moderately evil, ormorally good;
if I could in any degree comply or clofe with Jefus Chrifi, when he ofTereth
his Love, and himfelfto me .-then might I have fbme hope, that I had fome
place in his heart. But, if the Lord Jefus himfelf fhould*fhine forthwith the
Sweeteft Vifion of Preventing Love in the midft of my Flefhlineflcs, FMi-
neiles, hardnefles, Enmities ,'and mould fay to me, as the Angel to Ma/y ;
hail thou, that are greatly Beloved; Hail rhou, that are freely Beloved : I
fhould not onely wonder at this Salutation : but be'ieve it all to be a vain
Dream^of my deluded Fancy, Anfw,
- 14°*]
Anfv. Let me tell Thee a Story. A beautiful Egyptian Youth, when his
Friends defircd to take his Pi&ure, defired them to take him up (even daies
after his dcatr^and then to take his Picture. Thou, the moll defied, the mod:
deformed Sinner, wert once beautiful, once in the frefhnefs, and flower of thy
Yourh, in Paradife. It is true ; thou art now dead, dead of the moft loathfbm
difeafc, dead by the moft killing, and corrupting Death, dead in fin- Yet now
after that thou haft bin many years dead, Jefus Chrift in his Glorified Perfbn
cometh like a Bridegroom from heaven, not onely to take thy Picture but to
take thy Perfoninto the Arms of his Preventing Loves, to breath bis Prevent-
ing Loves into Thee, as a New Life, the Spring of a New Beauty, excelling
that, which was loft by Thee in Paradife, incorruptiblejthat never fadeth, nor
pafleth away.
Ladies and Queens have fbmetimes hatched Eggs in their Bofbms. Thy
dead, deformed Perfbn will thy Saviour hatch in the warm and naked Bofbm
of his Preventing Loves unto a Divine Life, that flhall anfwer Love with
Love, and flourim in the Lovelinefs of every Grace,every Glory, through thy
New-born Soul, and body, according to their proper feafons.
Having known the Love of the Lord my Spirit laboureth, yet not my Spi-
rit,but the Love of the Lord Jefus in my Spirit laboureth by all means to bring
forth itfelf in the frelh, and full Senfe of its Firft, its Free, its Preventing
Sweetnefles, in your hearts \ as a Spring of Living Waters in a dry, and bar-
ren Wildernefs. But, as a tender Mother taketh a beloved Child, weak, and
pccviili • laicth it in her lap ;poureth a Cordial down into its ftomack : (6 will
your Je^us do with you, O Grieved Spirits, who are weak, without ftrength •
froward,& will not take in his Love. He will take you,lay you upon his knees,
and pour this precious Cordial of his Preventing Loves into your Mouths.
Then will it go right, and fweet down to the bottom of your heart; There it
will become a Well fpringing up with pure, fweet, and plentiful Streams of
every Spiritual Truth, Grace, Comfort, or Joy unto Eternal Life. This is
The Firft State of Love in the Lord Jefus j Preventing Love.
z. There is in the Lord Jefus poured forth from the Father a Fulnefs of
M Affifiing Love. 2. Cor. 14. <v. 7. 8. 9. St. Taul had a thorn in his Flefh,
n.efiengers of S.uan fent to buffet him. He prayed thrice, that he might be de-
livered from them. He had this anfwer from the Lord : My Grace is fufficient
for Thee. Many tender-hearted Saints, who feel their Lufts, as Thorns in their
Flcili ; who feel their Pailions, as the MefTengers of Satan, the Angels of the
£)ragon buffeting them ;cry out frequently in the Agonies of Fear, and Grief;
0 this Lufl ! O this Thorn in my Flefh ! Sure at laft it will wound me fb
1 eply to the hem, that it will let out theLife-blood of all faith, hope, grace,
iir. I comfort. O thisPaffion ! Othis MeUenger of Satan ! It will one day carry
1:
w
■<. \ ick again into thole Chains of Darknefs, and that Bottomlefs Pit, out ot
tbxh I feem to my felt fcmetimes to have efcaped. 'But, O Believer ! toiled
with
[ 4°7 1
with the Tempefts, be comforted. Fear none of thefe things. Look up conti-
nually to the Blefled Perfbn of your dear Saviour lifted up into Glory in the
midft of your Spirits. Seethe Father pouring forth himfelf into the Fulnefs,the
Glorious Fulnefs of all Aflifting Loves in his Bofbm. Pray continually • and
hear this Blefled voice from the Mouth of your Saviour continually (bunding
in your ears • My Ajfifting Loves are fufficknt for Thee.
Obj- But fbme Saul, that wanteth Comfort, will fay , When the Lord Jefu*
hath once by his Preventing Love planted a New Principle, and Habits of
Grace in me, he now expeð ; that I fhould improve this Principle, and
adr. thefe Graces. If I do this, and make ufe of that, which I have : I may com-
fortably look for his Aflifting Love, and that more Grace fhould be ftill
given me. But what New Loves can I promife my felf to accompany me, and
carry me on in my way; while I fb ill requite the Lord Jefiis for his Firft Loves,
that I fiirTer his Gifts to lye unimproved, his Graces to lye una£Hve in me, hid
in the Earth by my Sloth, or Senfuality ?
Anfv* I fhall proceed in my anfwer to this ObjeB'wn by Three Steps.
l Step. Ttiis Oh jeclion wrappeth up together in it fbraething True , lomething
Falfe.
i. This is Falfe j That the Aflifting Love of the Lord Jefus dependeth
upon our Emprovemenr of Grace already received from' him. This is not
True ; No ; by no means. Aflifting Lore is as free, as full, as abfblute, as much
all, as much alone in Carrying on the Work of Grace in us : as Preventing
Love is in Beginning it. God hath poured forth in Chrift the Fulnefs of all
Aflifting Love.
I am the Truths the way, and the Life ; faith our Saviour. Jefus Chrift is the
Truths and the Life of all Grace in the way, as much, as in the Beginning, or
End. Without me ye can do Nothing. Every Acl: of Grace, every thing in every
Acl: of Grace, which diftinguifheth it from a meer Non-Entity, from an Abfb<-
lute Nothing ; Every Degree of Spiritual Being in the whole Life of Grace
with all the Exercifes of it through the whole way from the Beginning to the
End ; is all alike, Immediately from Jefus Chrift,
That, which is True in the Objection is this ; the Emprovement of Spiri-
tual Principles, the Exercife of our Graces are attended with Clearer Illumina-
tions. Sweeter Enlargements, more Divine heighthnings of all heavenly
Truths, Graces, and Confutations in us. On the other fiide, when Faith is
not a&ed, when holinefs is neglected : Darknefs, Decay, Diftrefs, and Death-
dwell upon us. But thefe things are all entirely Confequences,and Effects ; not
Caufes, or Attra£Hves of Aflifting Love The Aflifting Love of ourrLord Jefus
is as the Sun, which by its Prefence bringeth Light, Warmth, Fruitfulnefs,
Life, Beauty, PleafureValong with it. When it withdraweth itfelf, leaveth
the Cold, hardnefs, Storms, Defolation of Winter behind it.
The Bridegroom chargeth the Virgins of Jernfakmfay the Roes,and Hinds
of
- [ 4o8j
of the Field, that they ftir not up, nor awake his Love, until She pleafe. Cant.
a. 7. The Angels of heaven, which are the Invifible Minifters,by whom all
things move in the whole Order ot Second Caufes j are here underftood accord-
ing to the (en(e of (bme learned Divines, By the Virgins of Jerufalem. The
Roes, and hinds of the Field are the Pleafant Loves, and Lovelinefles of the
Eternal Spirit in the heavenly Perfon of Chrifi. The Law of the Eternal
Beauties, and Loves of the Divine Nature lieth upon all things, upon all the
Minifters, and Armies of God , that the Spoufe of Chrift be never laid to fleep,
■or awakened ; but according to its own good pleafure, as it is One Spirit with
the Lord Jefiis by a knot of Everlafting Love, as a Queen at the Right hand
of her King, let down in Heavenly Places with him, in him, upon the fame
Throne. When the Divine Principle, which is the Bride, and the Spiritual
Man in a Saint retireth itfelf, and goeth to its reft : in this Night the Wild
Beads, Bruitifh Lulls, Raging Paflions come forth to prey upon the Natural
Man covering it with nith,& wounds. But, when the Day fpring anfeth from
on high when the feafon cometh for this Man,this Heavenly Seed, x Bride to
awake, to ftir up her (elf, and come forth again j in this New Morning the
Beads return to their Den ; Lufts, and Paffions fink down int j their own
Principle, thefiottomlefs Pit, out of which they arofe. ButtneMufick, to
which the Spiritual Spoufe movetb in thefe Retirements, and Returns, is the
Love of the Spiritual Bridegroom, like the Silver Trumpets of the Sanctuary
in the Wildernefs to the Children of Ifiael, (bunding a Retreat, and a Reft,
or a March, and a Progreli.
Obj. But you will lay. If there be nothing to be done by us,to what purpofe
are all Duties, Prayers, Attendances on the Word ? Ir. nothing can be done
by us in the Acting, and Improvement of Spiritual Principles, to what end are
all Admonitions, Exhortations, InftrudUons, Promifes, in the Holy Scriptures ?
jinf. Thefe are all Aftifting Love defending from theBofbm of the Bride-
groom above, into the Lap of his Bride below in various forms, like the Sun-
ih"ne,& Showers from Heaven falling upon the Bo(bm of the Earth.They are
the .lame Aftifting Love afcending again by various degrees, in variousjShapes,
or Growths,like the Flowers, 6c the Corn mooting up out of the Ground.H?jC
2..X2* It is promifedj that God will hear the Heavens,the Heavens Jhall hear the
Earth, the Earth pall hear the Corn and Wine', and the Corn and Wine pall hear
Jez,reel. Jezreel is the Seed of God, All the Ordinances,ali Forms, all Motions
not of Grace alone but of Nature 2Mb, are the Commerce, and Traffick of the
Divine Nature with itfelf, as it is the head of Fine Gold above all ; and the
Hidden Pearl, the Precious Seed at the bottom of all. In every Step of things,
in every Form, in every Language of Heaven_, and Earth, of Grace, and Na-
ture, in every Ordinance, God feeth the face, heareth the Voice, anfwereth
the Cry of Jezreely his own Seed, his own Son ; yezreel feeth the Face, hear-
et\\ the Y'olce, anfwereth the Call of God, of its Father. Jezreel is the Dove
whofe
[ 4°9 1
vvhofe Face is Lovely, whofe Voice is Sweet to the Heavenly Bridegroom, al-
though it be from the Holes of the Rock, and the Hollow places of the Stairs ;
from the lowed, the darkeft Difpenfations, from the nethermoft parts of the
Earth , from the meaneft Ordinances ; from an Inward, an Outward Prifon, or
Grave. The Heaven, the Earth, the Corn, the Wine^ Duties performed,
Ordinances enjoyed, Graces Adfed, the Word publifhed ; All are the Green
Flourifhing, Fruitful Bed of Preventing, or Afiifting Loves, on which the
Lord Jems, and his Spoufe embrace each other.
In Ordinances the heavenly Bridegroom pipeth, or mourneth to Jezreel,
the Divine Seed, his Sifter-Spoufe. In Duties, or Graces Jez>reel danceth, or
mourneth to him again. Thorow all thefe AfTifting Love fweetly fhineth, or
fbundeth from above ; fweetly again refleclreth and Ecchoeth back from the
Spirit of a Saint below. This is the Anfwcr in its Firfi Step.
% Step. The Reafbn given by the Philofbpher, why the Heavens, which
we fee over our heads move fb regularly, Co harmonioufly, Co conftantly,
from the begining of the world hitherto, is this; They have Afiifting Forms,
Intelligences, Angels, which move them, which turn them round. Many
Souls fweetly touched with the Allurements of Divine Love in Cbrift, fear
k> come to him, to caft themfelves into His Bofbm by Believing. They di-
ftruft their own ftrength, and conftancy for their continuance in a holy tem-
per. They doubt they fhall fall back with greater guilt and fhame to them-
felves ; with greater reproach to the name of the Lord Jefus. Many weak
Chriftians are day and night tormented with like fears, and doubts ; that they
fhall fall away at laft by the force of fome Corruption,or the Difficulties in the
v/aies of Holinefs. Dear Souls ! be not difcouraged from believing, or in be-
lieving , be not kept off from the Bofbm of Chrift, be not difquieted in His
Bofbm" by any fears or doubts. You have a Good Angel for an Afiifting
Form,you have an Afiifting Form brighter and more glorious,than the high-
eft and brighter!: Angel ; more powerful, than all the Angels m Heaven. You
have the Afiifting Love of the Lord Jejus prefent with you, in your Spirits,
by day, and by night. This doth move., this will move, and turn about your
Hearts, your lives regularly, harmonioufly, conftantly, in all the Circles of
Divine Graces, Truths, Joys, Glories, according to the Laws, and Patterns
in the Supreme Mind, in the Heart of God, thorow all times Eternally.
Preventing Love is the Golden Chain, which draweth thee to the Em-
braces of Chrift. O run when thou feeleft thy felf Co drawn. Afiifting Love is
the Golden Chain, that tyeth thee faft, and cloie, immediate!y,infeparably, for
ever in thefe embraces. Reft with Confidence, and full Aflurance in thefe em-
bracesjfeed with defire and delight among the Liilies herejlye down to deep in
thefe embraces. Thy deep will be fweet to thee.
3 Step. Learned men and Divines teach us; that the Prefervation of the
world is continuata Great io, a continued Creation. In every moment of Time
G g g from
[4^]
from the Begiuning of the world to the end, the Divine Act of Prelerving,
and Governing the world according to the Prefent form proper to it for
that Seafon is entirely the fame with the A& of Creation. In every moment
from the Begining of the world to the end, the whole world with all things in
it rile up ;nto the formceligred tor that moment in the Eternal Law of the
Divine Wifdom, out of the nothingnefs of the Creature out of the Omnipo-
tency>of the Creator, as freely, as frefhly, as. fully, as Abfolutely, as in the firft
Moment of Its Being.
So is it,andmuch morccearly,fweetly glorioufly foin this Creation of God,
the Creation of Grace. Ailiit ng Love is no other than Preventing Love Con*
tinued; A continuation o Prevent:ng Love. They fay ; A line is One Indi-
vidual Point in motion. This is mofttrue ; All Ailifting Love, the whole
Life of Grace, and Glory in a Saint is One, Individual, Unchangeable Point
ot Preventing Love Eternal Love in M >uon, fpreading it elf, within Itfeif
to an Infinite Circle.
In every moment of a Saint's fpiritual Being from his firft Converfion to
Eternity the Ad of Aflifting Love in Prelerving, in Governing thee is the
fame with that firft Ac"r, of Preventing Love in Regenerating thee.
In every moment of thy Spiritual Being from thy firft Converfion to thy
Glorification in Eternity, thy Spiritual Man the Divine Nature in thee rifeth up
into the form of that Moment anfwering Its Pattern in the Heavemy Imao-e,
the Glorified Perlbn of Chrifi, out of thine own Nothingnc fsj out of the glori-
ous fulnefs of the God-head in Cbrift, as treely, as. trti .'y, as fweetly, as
abfolutely, as entirely j as in the firft moment of the New-Birth in thee.
I will conclude this Second State of Divine Love in Chrift, Ajjijtmg Love
with that of the Greek Epigram thus tranflated : fer Fatwn \finjcrre recnres ^
ncn minus teferet Fatum. Bear thy Deftiny. L thou refute to bear it j thy
Deftiny will neverthelefs bear thee, and carry thee along. Caftthy feJf,.0
believer into the Bofom of the Ailifting Love of thy God in Chrijl, to be
born up, and carried along in it. But if thou refute, and murmure; neverthe-
lefs this Aflifting Love will take thee into Its Bofbm, and bear thee and carry
rhee along with It in Its own Way laid out and lifted up in Heaven in the
Spirit into Eternal Joy?.
If ive believe not \yet is He faithful, and cannot deny Himfeff. God Is
Love He cannot deny Himlelf in the unchangeablnefs or. His Divine Eifence
which is Love. He is True and faithful to the unity and hmglic'cy of his own
naked Being which is Love in the midftof all our changes, unbeliefs, unfaith-
nefles.
3 . There is poured forth from the Heart of the Father fn the Bofbm of our
Glorified Saviour Thefuhefi cf all finijljing Love. I know no Scripture, which
dilplayeth the hnifhing Love of God in Cbrtft with more fwectnefs, riches
and fulnefs 5 than that ; Efhcj. 2. v 4, 5, 6,7, 8. You have here Love under
fevtral names in five verfes repeated fix times ; Mercys Love ; Grace ; Grace •
Kindnejs
Kindnefs ; Grace. You have it brought in with Magnifying Titles , Rich m
Mercy ; Great Love; Exceeding Riches of Grace. The Salvation of a Saint is
here prefented to us, as a rich Piece or. fine Enamelling. Firft the Ground on
which the Enamelling lieth, is Gold. Then you have the rich Enamel upon
the Gold. Laftly fome beautiful Picture is formed in the Enamel. Such a
piece of Divine Work is a Sainr. i . The Ground of the Work is Pure Gold,
Pure Love, Preventing Love, God doth all from Rich Mercy, for the Great
Love wherewith he hath loved us, v. z. 2. The rich Enamelling upon this
rich Ground of Love is Love too. All the Work is a curious, dole, and fine
Enamelling of Divine Love upon a glorious Ground of Love. You have this
brought in and doubled, v. 3, 8. By Grace ye are faved. 3. The Beautiful
Pidture formed in this Enamel of Love upon a Ground of Love is, the Hea-
venly Face of Divine Love, naked, entire in all its LovelinelTes and Glories,
to ravifh all Spirits into a delightful Admiration : That to the Ages to come
might be (hown the Exceeding Riches of his Grace, v. 7. This is the End of
God in Chrip. He draweth upon the whole Perlonof a Saint, the Heavenly
Form, the Divine Figure of Love, as Love is God; of Himfelf, as Goo1 is.
Love. He draweth this Divine Figure of Love in all its Riches, in thofe
Riches of Sweetnefs, Lovelinefs, Glory, which exceed, which tranicend all
Degrees, all Capacities,all Underftandings in the Creature. He doth it to this
cjkI^ that the Father, the Lord Jefus, all Angels, and Spirits, all Creatures,
in Ages to come, that is, in Eternity may lee with Extafies of Joy and Wonder,
the Entire Form of Divine Love in its moil naked,mofl lively, richeit. Beauties,
figured upon, and mining in the whole Perfon of a Saint from one end of
his Story unto the Other. Do you not difcern the F'miftung Love of God in
Chrifl making All perfect in Eternity ?
The Ground of the Work of God in a Saint is Love. It is all inlaid in
every point of it with Love. It is All Overlaid with Love. When St.Faul had
gone through the Particulars, and feveral times declared All to be Grace,Vure
Love : after all that he wrappeth up all over again in Grace, in Pure Love, By
Grace ye are faved; v. 8. A Saint is like a Gold- Watch in a Gold-Cafe \ A
Work of Love in aCovering of Love, as rich, as the Work. If you go never
fb low allthorow a Saint to the Nethermoft parts of the Earth to his loweit
Foundations; All is Love. If you learch into the Heighths of Eternity above
him, round about him ; All is Love, Comprehending, Crowning Love.
You will fee the Fulnefsofthe Finijhing Love of God in Chrift yer, more
clearly : if you confider Three Things let before you in this Scripture.
1. It is Love, which is the Supream Sun of Eternity, which generatethus
t ) a Divine Birth, which infufeth a Divine Principle of Life into us, and a-
wakeneth it in us. For his great eft Love, wherewith he hath loved us, he hath
quickened us, v. 4. 5. This is Presenting Love.
It is Love5 which maintaineth, carrieth on, fioweth forth into the Stream
Ggg * cf
[4Il]
of Divine Life in us from the Beginning to the End. By Grace ye are faved ■
He hath raffed yon. v. y. 6. The Way of a Saint is a Continued Refurre£tion
Every Moment is a New Refurreflion, every Refurrection fuppofeth a Death.
The whole Way o a Saint from the Firfl: Incarnation of Chrift in him
is a Contexture of Deaths and RefurrecKons, Divine Lights of Lire and
Shade?. This whole Way of a Saint ; the Deaths, as well, as the RefurrecKons
the Shade?, as well, as the Lights are Divine Grace, Pure Love. Love put-
te:h on the form of Death, and fhinerh thorow it. Death putteth on the Form
ot Love, and lhineth in it. This is Ajfifling Lo*v
It is Love, which fetteth us down in Heavenly places. Love m f a
Heaven of glory and blifsj a Kingdom of Joy ,a Throne of pure Gold; a Crown
ot lmmonaiity. This is Finifhing Love. They are the fame Riches of Mercy
the fame Greatneiies of Love, which fhine forth in cur hearts at cur Regene-
ration, at every RefurrecY.oiijand in Heaven at our Glorification. God rich in
Mercy, for his great Love hath quickened u?, railed us, fet us down in Hea-
venly Places. All is the Same Love, the Seed, the Tv^the Bloftm, the Frun.
2 Ail the Steps in the whole Way of a Saint from the Beginning to r
End are fo many Love~XJnions. He hath quickened us together with drift • -A
£. He hath raifed us together with Ivm : He hath fet us down together ; v. 6
Every new Step in Grace, or Glory is a New Love-Union.
Every Act of Divine Life is compofed ot a BlefTed, and Beautiful Trinity
of Divine Loves, i . There is the Lord Jefiis, That Spirit, which is the Su-
preamLove, the Eifential Image, the Eternal Son of That God which is Love-
the Bridegroom, and Beloved of a Holy Soul. a. There is the Spirit of a Saint,
the Sifter, theSpoufe, the Love of this Love, this Bridegroom ; Spirit of the
fame Spirit ; Love of the fame Love ; fprungfrom the lame Root, formed into
the fame Image, and Tree, bearing the fame Fruits of Divine Love. *^. There
is the Holy Spirit, the Marriage-Dove, the Marriage-knot, the Love-Union
between thefe Two Divine Loves. Thus every Act, every Moment of a
Saint's Life is a Divine Trinity of Heavenly, Eternal Loves coming forth in
a New Drefs fui table to each New Moment."
is
3. All the Parts of a Gracious, or Giorious Life are acted • all the Forms,
and Moments of the State of a Saint ; His Beginning, Progrtfs, End are acted,
and comprehended in the Pure Element ot Heavenly Love , in the Divine
World of Spiritual Love ; in that Great, and Glorious Deep, into which all'
the Fountains of Love in the whole God-Head, in the Heart of the Father
are broken up, and pour forth ther/.feives, in the Glorified Perfon of the Lord
I'-fus Hd hath quickened ut together in Chrift ; *v, 5". He hath raijed, us together,
made its to fit together in Heavenly T laces m him \ v. 6. Thus you fee the Ab-
fblutenefe, the Gompleatneti ot Finifhing Love, as well, as of Preventing, and
dffifiing Love. You fee the Finishing Love of the Father poured ion\i with all
Fulntis in our B'efled Saviour: You (ee Divine Love in the Bofom of your Be-
loved
C4Ml
loved, Alone Beginning Alone Continuing the Work of Grace, Alone in
the Purity, Power, Simplicity of Free Grace Finifhing, Perfecting Ail in
Glory.
I will make this clear to you by One Scripture more ; % Tim, i. 9. he hath
faved us not according to works, which we have done, but according to his own
Purpofe, and Grace given to us in Chrifi, before the World was ; Who hath abo-
lifted Death, and brought Life^and Immortality to Light bi his Appearance in the
Go/pel. Behold this Heavenly Sight! Believe, rejoyce, and wonder. A Saint is a
Spiritual Building cf all Heavenly Graces, and Giories.lt is entirely coropofed
thorowout of Free Grace, of Pure Love. The Foundation of it is laid in the
Fair Colours of Divine Love, all the Rooms, the feveral Stories, the Furniture,
the Riches, the Entertainment is of Pure Love. The Roof is laid with the
Precious (tones of Pure Love. The whole Work of a Saint's Salvation, the
Materials, the Form the Proportions^ the Meafures of the Whole, and of every
Part are Free Grace, Pure Love He hath faved us according to his ?i:rpcje, and
Grace given us in Chrifi before the World was.
That Word Purpoje figniheth properly the Fore-laying or. a thing.
This Divine Building of Love, this Heavenly Frame or Life, and Immor-
tality, which is the True Form oF a Saint, was let up in the Glorious Perfbn
of our Jefus from Eternity. Ail, that is done in time is the unvaiiing, and
Difcovery of this Heavenly, and Eternal Building by Degrees, according to the
Meafure of the Appearance oi the Lord Jefus in us, in whofe Perlon, and
Spirit this Frame ftandeth, as a Living, Precious Corner-ftone, out of which
it is grown up ; as a mod pleafant Situation, which encompaileth it on every
part.
This Palace, this Temple of Divine Love, of Light, of Life, of Immorta-
lity is Eternal in the Heavens, in Chrifi. Time, Flefh, Sin, the whole Work
of this Creation are a Vail of Darknefs, and Death call: upon Ir. As Jefus Chrifi
fhineth forth upon the Soul in theGofpel,he cafteth orTthis Vaii,heabolimeth
this Death, he difcovereth, and bringeth forth into the Clearnefs, and Sweet-
nefs of Its own Divine Light this Divine Frame of Life, and Immortality,
which is the True Saint, the New Jerufalem, the Bride, the Lamb's wife
coming down out of Heaven with her Beloved ready trim'd.
How manifeft,how full is the Finifhing Love of God inChriil? The whole
Being of a Saint is a Building, where all the Materials, the Work, the Finifh-
ing is Pure Love. Pure Love fmifhed all its Works in this Building, before it
began the World, from Eternity ; and fet it up in the Perfbn of Chrifi Pure
Love cleanfeth it from the Duft of Time, the Filth of Flefh, and bringeth it
forth into the clear Lights of Grace, ofGlory, which are the Brigntnefs or its
own Spiritual Beauties, in the Evangelical Appearances, and Out-Shinings oi
Jefus Chrifi,
Ufe 1. Receive the Love of God in Chrifi, 2. Refign your felves to the Love
of God in Chrifi, 1 . Receive
- U»4]
i. Receive the Love of God in Cbrift. It is a fweet, and eafy work. For
this Love giveth reception to itfelf in the Soul. When the Sugar taketh in the
Wine ; In tnuh the Wine into which the Sugar iscaft, or which is poured
upon it, worketh itfelf into the Sugar, thenmelteth, and diholveth it into One
Body with itfelf ; until you can no more diftinguifn between the Sugar, and
the Wine. So the Soul lieth in the midft of Divine Love. Love in its own
way, by its owniorce worketh and melteth itfelf into the Soul, until it have
melted and wrought the Soul into One Spirit, One Love with itfelf.
Divine Love is received into thy Soul, as thy Soul is received into thy
Body ; by Bringing it forth New out of its own Bofom ; by Comprehending
it in itfelf ; by Forming it unto a Divine Image of Itfelf ; by Inhabiting,
Filling, Acting it; by Delighting in it, as its Daughter, Sifter, Spoufe, as its
fclf multiplyed. Receive this Love, which thus receiveth you, giveth reception
to itfelf in you.
i. Refign your felves to Divine Love. This Love worketh all your works,
all its own works in you, and for you ; all Works of Love and ofLovelinefs.
Philofbphy teacheth us, that all Colours are Light mingled with Shade in va-
rious degrees, and manners; until it break up thorow the Shades, and drink up
the Shades into One Pure Brightnefs. The Gofpel teacheth us ; that all Gra-
ces are Divine Love (hining varioufly, and gradually forth, thorow the Dark-
nefles of our Spirits ; until by a fweet and Heavenly Force, as the Fire of the
Divine Life kindled from the Throne of God, it burn out, and burn up all
thofe Darknefles, Diftances, Defilements, Enmities, into One Eternal Flame of
Pure Love, of Perreci Joy.
St "fames teacheth us ; c. 1.4. If Fat knee have its ferfcclwork^ it faall
make us perfect^ wanting nothing. This is the fame thing, as if he had faid;
Let Divine Love, Preventing, Aflifting Finifhing Love have their Perfect
work. Thefe will make you Perfect, wanting nothing. This is the Grace of
Patience ; the Love of God in Chrift by its own force infmuating itfelf into
our Souls; by its own Charms alluring our Souls, tempering them to a har-
monious Repofe in it, a fweet, entire Refignation to it ; until it have wrought
out, and hnifhed its own Glories upon it.
Patience hath it? Perfect Wrork; when Love hath its Perfect, work. Love
hath its Perfect Work in us ; when we oppofe nothing of the Devil to it ;
when we mingle nothing of our own with it.
O that I were indeed a Minifter of the Gofpel! Then I mould mimfter
the Spirit to you. which is Love ; The Fountain, and the Sea of Love. Then
while I fpeak of Love, you would feel the Holy Ghoji'm his own proper Form,
in the Form, and Fulnefs ot Divine Love comirg down upon you, entering
i ito you, forming himfelf in you unto a Free Reception of himftlf, a Full
P- fignarion to himfelf, until he had Finifhed his own mod Lovely Form of
Heav.ply Love in you.
w* 3.
Ufe 3. Be aware, that you muft receive the Love of God in Chifi rhorow
Death. St Paul admonifheth us, that as many, as are baptifed wto Chrifi, are
baptifed into the Similitude of his Death. Rom.6.%. If we will be baptifed into
the Love, we muft be baptifed into the Death of the Lord Jefus. When
Mofes (on was circumcifed, Zipporah his wife (aid to him ; A bloody husband
hafi thou beentome. Some interpret the Words, as they run in the Hebrew ;
Tloou hafi been to me a Husband in Blood. So they are the Solemn words of
that Sacrament pointing out the Truth figured in that Type. The Lord J e fits
is a Husband to Thee in his own Blood. Thou muft alfb be a Spoufeto him
in thine own Blood,
Sc Paul faith ; Ye are dead toyourfrft Husband by the Dead Body ofChrifi9
that ye may be married to another, to himt who is rijenfrom the Dead. Rom.j. 4.
You muft come thorow the Death of Chrift into his Marriage-Bed. You
cannot lye down in the Embraces of his Love in Glory \ except ye be firft
married to his Crucified Body, and united to that in the Embraces of Death.
Flejh9 and Blood faith St Paul cannot enter into the Kingdom of God j into the
Kingdom of Spiritual Love.
If a Flefhly, a Natural Spirit ftriveth to enter into the Love of God in the
Glorified Perfbn of our Lord Jefus : it falleth fhort of the Truth,the Life, it
attaineth to a Similitude only. The Love and Glory of the Father, of Cbrifoot
Heaven to the moft raifed Spirit of this Creation is an Enchantment, Deluiion,
a Dream. This G'ace of God in the Figure,this Divine Love in a Dream is for
the moft part turned into Wantonnefs,& Luft. So men become in the heighth
of the Pureft Notions, of the Sweeteft Images no more than Filthy Dreamers.
The Death of Chrift in the New Birth, in Purity, and Power of the holy
Ghoft is the Angel with a Flaming Sword turning every way, which keepeth
the Entrance into the True Paradife, the Way' to the Tree of Divine Love,
as well, as of Divine Life. The Eternal Spirit is the Flaming Sword.Death here
in its outward form is an Angel miniftring to this Spirit. He, that dieth by
this Sword, and Flame in the hand of this Angel, cuttethoff, burneth up all
Flefhly Forms, and Lives ; is in the fame moment new-born into a Divine,
Immortal Spirit. In this Spirit heentereth into the Paradife of Love in the
Third Heavens, above the Heaven of Senfe, or all things Vifible, above the
Heaven of Reafbn,Angels,all things Invifible, Inteilec~hial,of theFirft Creation j
in the Glorified Perfbn of Chrift. Here nothing entereth, which hurteth, or
defileth.
But be not difcouraged, when ye hear of a Baptifm in Death, before the
Heavens open and the Dove, Divine Lovedefcend to reft upon you, to give
you reft in itfelf. It is Love itfelf, which is the Baptifer, which leadeth you,
and goeth down with you into Death. It is a River of Love, which is the
Jordan^ the Death, into which you go down, and are baptifed.
We are baptifed, St. Paul faith in the forementioned place^. into the Similitude
of
- [4*61
ifChrifPs Death. The Death oc Chrifi was Death in Truth ; a Subftantial,
Real Death. The Death of Chrift in a Saint is Eternal Love, Eternal Life
in the Liknefs,and Form of Death ; a Similitude onely of Death in a Subftance
oflmmortal Love, and Glory, in the Perfon of our Jefus alcended.
Ufc 4. Take heed of mingling the Lulls of the Flcfli with Spiritual Loves.
Jealoufy is the Rage of God, as well, as of Man. It burneth to the Founda-
tions of the Earth. A Fly bred out of Dung fo infefted the Eagle, that it
forced him to lay his Eggs for fafety in the Lap of Jupiter, the Heathen-God.
The Fly mounteth up aloft, carrieth up fome Dung with it, lettethit fall into
cfupiter\ lap. HearKing, and making the Dung out of his Lap, fhaketh out
the Eagle's Eggs with it, which fall broken to pieces upon the ground.
This is a Fable. The Moral is good. Thou art a Saint. Thou layeft the
Births of the Divine Spirit in Thee, thy Graces, Hopes, Joyes with thy felt
in the Bofbm of Divine Love. O take heed, that thy Flefh, that Dung-Fly,
mingle nothing of its Filth with thefe Births of the Spirit in the Pure Bofom
of Heavenly Love. If it do ; aflure thy felf, that Love will caft all the Filth,
all Fkfh out of its Chart, and Spiritual Embraces, As that falleth to the
Ground, thou alfo wilt fall with it, and have many a broken bone, many a
broken heart.
We read in the Revelation of the Dragon, and his Angels in Heaven toge-
ther with Michael, and his Angels. But they fought there, till the Dragon,
and his Angels were call out. Thou, O Believer, art a Heaven in which God
dwelleth asLove, where all the Angels, as Angels of Love ; where all Forms
of things are, as Heavenly Angels of Pure Love round about him miniftring
fo him. Shall there be now feen in this Heaven, in thy Perfon, O Believer,
filthy Luffs, furious Paflions^the Dragon, and his Angels together with the
L,ord Jefus, Divine Love, and its holy Angels. How hateful, how horrid a
Wonder! What a Prodigy is this ?
If it be fo, let there be no reft in the Heaven of thy Spirit ; let there be a
continual Fight, until the Dragon with his Angels, the Fiefhly Spirit with its
Lulls, and PaiHons be caft out. When thellnclean Dog, and the fiery Dragon
are no more ; Thy Lamb will feed, and lye down to reft ; thy Turtle will
make itsNeft, and enjoy its Mate, its Beloved in quiet. Nothing fhall difturb,
or make them afraid in all the Paradife of Divine Love.
life. 5. Comfort your felves, O Believers. You travel thorough the Valley
of Baca : Baca figniheth a Mulberrv Tree, and Weeping. You travel thorow
a Valley of Tears, a Mournful Valley ; where all the Trees, that grow, are
Mulberry Trees,Emblems of Grief, and Wo.
You are frequently overfpread with the black Shades of Fear, Unbelief,
Doubt, Diftruft, Defpair. You often fall into the hands of violent Robbers,
Evil Spirits in the forms of various Temptations, Corruptions, Paflions. Thefe
fpoi! you, leave you naked, wounded, defolate. You dig up pits in Duties,
Ordinances
[4i7l
Ordinances. But many times no Rain, no Defcent of the Spirit from Heaven
filleth thefe Pits.
Yet be not difcouraged, all you, who believe iheLoveof God in Jefus
Chrifi Strengthen the feeble Knees. You (hall go on from Strength to Strength,
fromL'ght to Light ; fb you (hall come every one of you at laft to a Clear
Sight,to a Compleat Fruition of the God of Godson Mount Sion, of God in
his Supreme Glory, in the Nakednefs, Purity, Simplicity, Unity of the Eter-
nal Spirit. Lift up the feeble hands. Thefe weak Graces of yours mixr, inter-
rupted with fb much Corruption; Thefe weakPerfbns ; Bodies, and Spirits
wearied, wounded, ftained with fo many Sufferings, Sins, and Sorrows (hall
be crowned with perfect Glory.
For why ? Pure Love, Almighty Love^ That Love , which is itfelf God
•over allBleffed for ever ; This Love comes forth catting off all vails, pouring
forth itfelf from all its Eternal Springs, in all its Infinite Fulnefles in the Glori-
fied Perfon of Chrifi ; This Love hath begun, and fhall it not make an End ?
As Certainly, as it hath laid the Foundation, and you have cried to it ; Grace \
Grace ; Pure Love ; Preventing Lcve j as Certainly, as it hath gone on to
build you up thus far ; and dill you have cried to it ; Grace, Grace ; 'Pure
L>ove\ Affifiing Love : fb certainly will it lay the Top-ftone. Y'our Eyes fhall
fee it. You fhall in like manner cry to it, with a Shout of Angels, and Blefled
Spirits all round about you ; Grace, Grace ; Pure Love ; Finishing Love.
There are Three Sorts of Comforts, which the Finishing Love of God in Chrifi
i&iniftreth to us ; i . Again ft the Difficulties of Life ;
a. Againfi the Darknefs of Death ; 3. Againfi the Dreadfulnejs of the Great
and LafiDay.
1 .Comfort'^ againfi the Difficulties of Life. St. Paul had prayed thrice againll
the Thorn in his Flejh,znd the Buffet ings of Satan. He receiveth this Anfwer \
My Grace it fufficitnt for thee ; My Strength is perfected in fVeaknefs ; I r foyer
therefore gladly in my Infirmities. For, ivhen I am weak, the Yower of Chrifi
refteth upon me. My Grace. You have there the Father, the Fountain of Love,
the Fountain of Free Grace. You have at the end of the verfe, the Lord Jefus
Glorified, into whom this Fountain rloweth continually, covering his Perfbii
all over without, filling it all within with the G'ories3 Immortalities and joys
of Divine Love. This Jefus refteth upon St Vatd'in the Power, in the Per-
fection of All his Loves ; He maketh Perfect, he finifheth his Loves, the Pure,
and heavenly Work of his Loves upon him ; when he is wcakeft.
The Holy Ghofi difcovereth a Myftery here. A My fiery is a Divine Secret:
A Divine Glory with a Divine Vail call: over it ;a Divine Light furrounded
with a Divine Darknefs; The Head of Chrifi all Pure, Fine Gold covered
with Locks, and Curies black, as a Raven. The Ah fiery, which the Ho! y
Ghoft here unvaileth toils is, One of the richer!, and fweeteP: among all the
Myfteries of the Gofpel. It is the Myftery of Love, of Fin iflnng Love. Blefled
H h h are
[4i8]
are th
and re
ofeEyes, lhat fee the Glory j Blefied arcthofc Hearts, that unclerfL.
>llifh the Sweetnefs of This Myftery. It is This: When Divine Love
would put forth icieif in Greatefl: Power, and Glory 5 when it would finifh
make Perie£r. the genera', or any Particular Work of Love in us ; itcboofeth
that Scafon, when we are weakcit, lowcfr, have lead: of Loveiineis, Life, Love
or Suitableness to Love ; when we are in the greatcir. unlikely hood for it ■ when
we feem to beat the greaieitDiitance rrom it.
Cant. 6. v., 1 1- The Spouleis brought in (peaking thus : Ere I was aware,
my Soul made me, as the Char wis ^Ammlnadib. I have not Learning enou-
to underftand, why Amminadib is (et here, as One Proper name, whenas in
the Hebrew there are Two diftincl: Words, which have their common fig-
nification, and are rendered in the Margint g{ the Bible \My Willing People.
Moreover that word As is put in by the Tranflatours , and where we read ■
?\lade me, the Origin::! properly is exprciled by Set me.
The words then run thus in the Hebrew Text \ Ere I was aware, (or, I
knew not, I knew not how, 1 knew nothing ot it) my Soul fct me the
Chariots of my Willing People ; or by the Addition of One Prcpolicionun-
rftpod ; My Soul fit me in the Chariots of my Willing feofle. . It will be
worth our time, and pains : if we ftay a little upon the opening of this veri
We fhail find a Spiritual, a heavenly Treafiire in it -and brin^ the Applica-
tion home to our hearts more Clearly, more Ccmror tably .
There are Four JQueftia&s, which may be made here: i.-Qu. Who this
People are, which the heavenly Bride calicth ; JAy Pfcpk. i J$u VYhat.-t]
Willing lecp'e are. 3 .^, _XVh.it the Chariots are. 4.. How the Soui of tl
Bride ietreth her In thefe Chariots or maketh her As thefe Chariot?.
1. Qti. Who tie heavenly Bride's own I eople arcc
An\w. Thefe whom the Spiritiv.il Bride calleth Her cwn¥-c-pk?.re Hea-
venly Spirits in Glory. It was (aid of y^cob,\vbtn he did.'., Hi was gathered to his
Vecv/e, While a holy Soul is in this World, ihe is, as an unknown Prince fs
under a Diiguiie, in a fkange land, the language whereof (he underftandeth
not. In Death this Princefs-Bride rcturneta home to her own People, to h
own Kiitdtedjier own Relation?, and Acqu aces.Thcre all undenlar.d the
iguages, Faces, and hearts of Each ether. There they najucually d. n the
Spirits oi: Each Omer, and in the Spirits of Each other all Pure, Immortal
. . ves, Beauties, Joy?.
There is another Scripture, which commenteth upon this, and ccr.h'rmeth
our Explicati d of it: 1c is Ecclti 1 2. 7. The Di:;l returnetbto th. E r:,\ as it
:s : The Spirit to God, who gave it. That wnlch is tranilated Gc in the
il Number Goo's,- often to the Angela The (ay it Hem
cwtolndumenth /:/;;; as he cloathetb him(elfwi:h the Forms of Angels,
and appeareth in them The Soul of a Saint cometh forth from the Land
of Ane-U, and Glorious Spirit:-, :n the midir. ot which God reigneth, inro tin's
Worl
[4*9]
World, as into an Exile or Banlfhment. When it dieth, thenitgoeth home to
its own Countrey, and People ; to its own City, and Fellow-Citizens ; The
Inhabitants of the heavenly ferufalem9 the Mother of us all.
I {hail add one Tt-xt more, which will make all the reft Clear; Hebr.i r.
I A, I 5", 1 6\ The Saints there are (aid to (eek a Countrey. The Word is ndfti&y
Their Native Countrey. Then to prevent a miftakeyou are told ; that this
Native Countrey was not that, from which they came on Earth. It is diftin-
guimed from that, and plainly called ;A heavenly Country \ Their Native
Land, which is a heavenly Countrey. Behold thofe whom the Spoufe of
Chrift callcth My People ; The Inhabitants o: the City of the Living God, her
heavenly Countrey ,her Native Land above the Heaven?, as the word beareth.
The(e are defcribed in the Epiftk to thsHikriwifFke JffemMj oftheFrrfi-born,
all Forms of things, ail the Saints, in Spiritual Beings, and Beauties, in the
Likenefs of Cbrifii as he is the firft-born of every Creature, before they de-
fcend from their Thrones of Pure Glory, from their Virgin-Luftre, and
Swcetnefs in the Bofom of Chrift, into Fiefli, upon the Earth ; 'The Innumerable
Company of Angels the Glorious Attendants of the Saints in their higher, and
Firft-born Glory j The Spirits ofjuft men made Yerfeff ', either in the Body, or
out of the Bod y, come to this heavenly Land; Living, walking, and conver-
finp" there among the Inhabitants of this Land, in the Spirit : Thefe are Thy
People, Thine own People, O Believer, O thou Blefled Bride of thy Glorified Je-
fits. You have the Anfwerxo the Firfl Question.
a Qu. What are the Willing People I
A?ifw. Again lam ignorant, why the fame word is rend red in the Margin
of this Scnprure ', Willmg',whtn as immediately after, Cant. y. i. The fame
word Nadib is tranflated Prince, O Prince's Daughter $ or O Princely Daugh-
ter. IF I miftake not, the Church is fpoken of in that Chapter,^ being now in
Glory, upon the Throne. You have this word Nadib ufed to the fame (en(e,of
the lame Subjecl:;P/*/. 1 1 o. 3 Thy People frail be Willing in the day of thy Power,
m the Beauties of Iodine is, from the womb of the morning ; tb on haft thedtw of thy
Birth.T'he words lie thus in Hebrew: Thy 7villrngPeople in the Day ofthyPower^
or, thy Armiesjn theBeauties^or Excellencies or Majefties ofhdinejs, or in thy he-
/•', Pure Beautiess from the Womb of the Morning, to thee the Dew of thy Youth.
You have here the Lord Jefus in Glory, in his Kingdom • in the Day of his
Power with his Armies of Angels round about him ; in the Beaut'esof hclinefe,
in his Frcfheft Beauties, in the helghth of Excellency, and Majdty in the
Glory of his God- Head filling, mining thor-ow, overfpreading his humane
Nature. You have him herein the BrightnefsSweetneG, and Ne'\vnefs of his
Erenr.fi Sonihip, as he cometh forth Immediately from the Womb of the
Morning, the Bofom 'of the Father, who is the Morning, the Day-Spring
of the God-Head. Thus is Jifus Chrift with the Dew of his Youth upon him
as Fair5as Frelh, as unfading as ?. New-blown. Rofe in the Morning, while the
Hhh i Pearly
- U2°]
Pearly Dew lieth yet upon ir. JefusChrifi Is now, as a Bridegroom upon his
Coronation Day, or as a King upon his Marriage-Day. Now his People are
a Princely People, all Fellow Kings together with him. Now the holy Soul
is That Princels, and Daughter which is his Queen all in Beaten Gold at his
right hand.
The Willing People are Princes, heavenly Spirits in Glory. This is the
Anfwrrio the Secind J^ueftion.
g.Qu. What are the Chariots of thtVi incely People ?
Anjw. i. The Chariots are the holy Angels. Pfal. 68. I 7. The Chariots of
the Lor J are Thoujands j Ten Ttioufands of Angels. God is in the mid ft of
themes on Sinai,'in the holy VlaceYou may obferve in your Bibles that word
Vlace not to be printed with the fame letter, as holy, to fignirie, that it is not
in the Hebrew but added by the Tranflatours.
The Holy may be here any of thefe, or rather all of thefe in their Subordi-
nations j the Sanctuary, or Temple,the Holy Placc-,the Figure; the Lord fefus,the
Subftance91k Life to this Figure,ihe holy One the Saint s,x\\t holy Ones,the mem-
bers of Chrijl, Cfirift Myfiical, the SpiritualTemples; Heaven, the Everlafiing
Glory of the God-Head,\x\ which Chriit reiideth.
Sinai was a Type to ail thefe.Thefe in their feveral degrees are Sinai height-
ned to Sion, to the Perfection of the Divine Prefence in the Beauty of Holir
nefs, and Love. You may fee too, that As before Sinai is added. The He-
brew lieth thus ; Sinai in the holy.
The Thoufands, and Ten thoufands of holy Angels make all One Chariot
in which God rideth. Each Angel is al(b a DiftinSl Chariot The Chariots
of the Lord are according to the number of the Angels. But Each Angel
comprehendeth in himfelf the who!e Millions, of Angels. They are diftin-
guifhed in their Eflential Forms ; but undivided. As the fame Colours, and
Lines varied make all Beauties: So all Angelical Forms in diftincl: Relations
make up the Eifence, and Glory of Every Particular Angel. God with the
Thoufands of his Chariots refted on Mount Sinai. Sinai}or Sion rather is in the
Lord $e{us ; in the Affemblies of the Saints ; in the Perfbn, and Spirit of
every Saint; in Heaven; in the Spirit thorow all the Heavens, and the
Earth, in the Lord Jefus, and every Saint.
The Chariot oF Solomon is the Chariot of his Queen alfb.The Bridegroom,
and the Bride ride together in the fame Chariot ; fefus Chrifi and his Spoufe ;
Jefus Chrifi, and his Brethren, his Fellow Kings.
Behold then the Chariots of the Princely People of the Immortal Kings, of
Saints in Glory, in the Glory of Chrift, and of the Spirit, whether in the Bo-
dy, or out of the Body. They are the Chariots of God ; The Thoufands,
ande-Ten Thoufands of the holy Angels.
Thefe are in a double fenfe the Chariots of thefe Divine Princes ; 1. Thefe
Princes ride in them ; 2. God rideth,upon them in thefe Princes, as on Sinai,
as on 5 ion, as in Heaven, Anfw.
Anjw. x. The Chariot is the Divine Pretence in theLighr, and Evidence
of its own Appearance, v/ith all its Train of Glories, and Angels, as in Hea-
ven with the Univerfal Form of things comprehended in it, enlivened, and
eniightned by it : as in the Glorious Perfbn of Chrifl, at the laft day. This Di-
vine Prefence defcending and afcending ; retting upon, and mining forth in
the Prophets and Holy men of old in their Vifions ; is defcribed Myilically ^
Ezek. c. i . and called by the Jews, The Chariot.
There are Wheels, Living, High,Dreadful, Glorious, Shining, as a Pretious
Stone, full of Eyes, that is, of Angels, of heavenly Spirits. I humbly offer it
to be confidered; whether thefe Wheels be not the Elements, thefe Globes of
the Vifible Earth, and Heavens, made New, made Spiritual, filled with Ange-
lical Lives, cloathed with Angelical Forms, and Glories in the Kingdom of
the Spirit, and Myftical Perfbn oiChrift.
Then the Horfes, which draw thefe Wheels are the Living Creatures, full
of Ejes. If the Wheels may be underftood to be the vifible Part ; thefe Li-
ving Creatures may prefent the In vifible Part of the Creation in its Renovati-
on, by a Spiritual Glory flowing forth from the Fountain of The God-Head in
the Glorified Perfbn of the Lord J ejus.
Thefe Wheels,and Horfes together may perhaps not improbably be thought
to be the New Earth.
Above the Wheels, and the Living Creatures is the Chariot itfelf, a Firma-
ment. If I may purfue my former Apprehenfion with SubmiiTion to the Spirit
of Truth in every Spirit ; I (ball call this the New Heaven; The heavenly
Image, the God-Head unvailing itfelf, appearing in a New Glory. This is
the Firmament, the Heaven, born up, and carried along by the Innumerable
Company of Angels ; while Jefus Chrift fitteth in it, as in his Chariot.
Above this Firmament is the Similitude of a Man ; as Fire, from his Loins
upward, and as Fire from his Loins downward. This is our Blefled Saviour
in the Union of his Divine, and Humane Nature, The Glory of the Divinity,
of the Eternal Spirit cloatheth both with the fame Similitude of Fire, which
fhineth with the Sweeteft Light burneth with the greater! force of Love,
transformeth all things with an Almighty Power into One Pure, Immortal,
Divine Flame with itfelf.
The Lord Jefus himfelf fpeaketh of his own Coming, and Appearance in
his Kingdom after this manner j The Sonof Manfliall come in his own Glory,
in the Glory of his Father, and in the Glory of all fits holy Angels.
Our Saviour feemeth to have had the fame Vifion in the Eye of his Spirit
which Ez,ekiel had. The Jews diftinguifh the Angels into Angels of the
Throne, nearer to the Divine Majeftyj Angels of Service,"^ a greater Diftance.
The Glory of the holy Angels make the New Earth ;the Horfes, and the
Wheels in the Chariot of the great King. The Wheels, the Vifible Part of
the Creation, the Wheels are madeof Angelical Glory : Bit they are the
Angels
Angels oF Service in a New, Spiritual Glory. The Invifible Things of the
Creation, trie Living Creatures in the Chariot are the Angels of the Thrcn !
in the Glory of the Kingdom ; of the Coronation, > and Marrii'ge-Day.
The Firmament, the New Heaven is the Glory cf the Father ; The Chariot
itfelf which containcth him, in which he delcendeth, bowing down the Hea-
vens, as he defcendeth. The Lord Jejus himfelf- in his own Glory is Di-
flincl: from all thefe Glories, comprehendeth them ; and rlderh forth in them.
This is that Image, in which he fhall appear at the lad Day, as a New
Creator and a New Creation, making all things New- as the moft Ent;rc,moft
Naked Image oftkc Invifible God, in all his moft Pure^ and moft Invifible
Glories; as the Firfl-born of the whole Creation in general, and of every
Creature in Particular ; as the Whole Creation in its Virgin-State, in its
Ideal Glory, while yet it fprung up out of the Bofbm of God, and ftood onely
in the Bofbm of God, and was a Sifler-Spoufe to the uncreated Beauty.
This is that Teftimony of Jefo?, which is the Spirit of Prophefy ; That
Divine Prefcnce, that Word of God, which came to all the Holy Men of old,
in the Light of which, as in the Glafs of Eternity, the Frrfr, and Supreme
Truth, they law Vifions, dreamed dreams, and (pake of him. This is the
Chariot of the Princes *, of the Saints in the Glory oiL the Spirit.
4 Qu. Flow doth the Soul of the Spoufe make her, as this Chariot cfher Trh'cc-
ly People, or fct her In it ?
Anfw. The Soul of the heavenly Bride is her Lord, her Lire, her Love,
her heart, her True Self, her Beloved, her Jifus, He defcendeth in his Chariot,
and taketh her up into it. He appearing in bisheaven-y fmage compoled <
the Glory of his Father, his own Glory, the Glory of all his holy Ange; ,
which is his Chariot,as he appeareth in her, tranflarcth zrid tran-fgureth her
into the fame heavenly Image. She alfois now become a Charier made up ail
-of the fame Glories, with the fame Jefus, the fame Qyeen, the fame Company
of Princes riding together in it. The Soul of the Bride is alfb Faith', the Seed
of God, the Div'me Nature, tHeSpirhlh a Saint.
This Divine Life in a Saint by aDefcent of the Lord Jcfus upon it, in a
moment, ere a Saint is aware, he knowcth not how, both !i;kc:h him up to
let him in this Chariot, and Transformed him into ir.
lhave onely prepared you by all this for the Application of the Scripture
opened by us to our prefent purpofe ; that we may take in with a greater
Sen ft, with a Deeper Impreffion the Comfort, and joys of Finifhing Love
making Perfect its moft Beautiful Work?, and Displaying i:s moll pleafant
Strengths in our Weaknefies.
Ere I was aware, wy Soul made me, as the Chariots (f thy Vrmccly\Pcobfc'JBt
Jet me in them.
Hearken to me, my Brethren. Is there not among you a Vrcr Believer, a
Mournful Saint, which hath long prayed, long fighcu for a Clear S'ghtof
Jefa
Jefcs Chrifc a Senfe, and Seal of his Love, Sweet, and Conftant Communion
with him ? To this Soul I now fpeak. Perhaps after all this thou art embracing
the Dunghil of Diftruit, and Defpair. Perhaps thou art lilting upon the
Dunghil offome Flefhly Luft , or Earthly Care, of Covetoufhefs, or Lafcivi-
oufnefs ; Vanity, or vexation. Now, in a moment, which thou thinkeft not
of, ere thou art aware, Jefus Chrift in the Divine Brightnefs of fome heavenly
Truth flamingo like Lightning, in upon thy Spirit, may defcend, may difcover
himfclf in his Heavenly Image, with his naked Glories, naked Loves to thee.
NoW,$re thou art aware, he may make this heavenly Image, at once a Laver
of Precious Blood, in which he wafheth Thee white, as the Light itfelf, from
every Spot ; a Chariot of heavenly Prince?, in which hecometh down to Thee
upon thy Dunghil, takethThee off from thy Dunghil to ride with him in the
Fellowship o^ all Immortal Spirits, while all the holy Angels bear Thee up,
and carry Thee on upon the Firmament of the Father's Glory at the fide of
thy Beloved, whither the Mind of the Spirit is for Thee to go.
Ere thou art aware, the Lord Jef'is can change thy Dunghil , can change
Thee, into a Divine Chariot of Eternal Spirits, in which he wilt ride fcrih
with Thee; thou (halt ride forth together with him having his Lovelinels m
thine Eye, his Love in thine heart, thorow all Forms of tb:ngs,Light,and
Darkne'5,Life,and Death, as thorow various Fields, differing Regions of Spi-
ritual Beauties, and Delights in the Vafr. Continent, the Vail World of the-
Divine Nature.
Thus comfort thy felf asjainfl the Difcouragements of Life with theFulncfs
of Divine Love, / "inijhir>g Lcve in the Glorified perfbn of Clrnfl ; which maketh
Perfect its Strength and Sweetnefs in Wcakncls, and Enmity ; which giveth
Thee the Defoe of thy Soul, thy fffui9 moil clearly, mod dearly into thy Eo-
fbm, when thou lye& locked up fallen1; in the Bofom of the Strange Woman :
o'- This Srmmper,an'd this Witch, the Hellifh Darknelscloathcdwith Figures
of Flefhly Softne'llcsJ Sweetnefe, Lights, and Treafures.
Gen. 2.8. ii, 12. Jacob had purfued the Spiritual Bleiling, the heavenly
Birth-right, and had obtained the Pron:ife,the Purchafe. After all this he fly-
eth alone, as a Bar.ifhed Perfon, from his Father's houfe. He is benighted in
an open field. Hcliah upon the naked ground. Me hath under his head for
a Pillow, a Cold, Hard Stone. Now Finifliffig Love maketh Perfect its
Strength in this Wtaknefs, giving him now the Evidence, the Pledge, the
Firil-iruits of that Spiritual Bleiling, that heavenly Birth-right, which he had
a Promife of, and a Title to.
Now Heaven is opened to the Eye of his Spirit in a Dream. A Ladder
reacheth from Heaven to Earth. One End of it refteth orrthe Bofbm of G
above. The other End ftandeth upon the Ground" at his head below. Angels
defcend, and afcend upon the Ladder. He awaketh, and faith ; This is none
other, than the Gate of Heaven, the hcufeof God ; and I was rot aware
of
- ^4Ml
of ir. The Stone on which he lay, is now anointed, and becometh a Pillar,
and Altar.a Figure of Jefus Chrifi in all his Divine Loves,and Lovelinefles.
Jacob is in every holy One. Hear this you broken hearts. You complain
We have tafted (bmethingof the Swcetnefs of Preventing Love, if this be Pre-
venting Love to caff in upon our Spirits gracious hints, and hopes of Spiritual
BleiTings, and heavenly things, when we fate in the Shadow of Death, and did
not (o much , as know, or Believe, that there was a Spirit,* Heaven.
We have alio tailed (omething of the Sweetnefs of ^Jfijiing Love, if this be
ailifting Love to help us, to carry us on for a wearifbme length of time with
fighs, and groans, unutterable, to cry for the Revelation, the PofTemon, the
Fruition of thefe Spiritual BletTings, and heavenly things, in the Foretaft of
them.
But, O ! where is Fimflnng Lcve ? Now instead of this, behold, we are be-
nighted with Darknefs or. Spirit furrounding us, far from our Father's houfe,
from the Bofom of our Jefus, in the wide, folitary, naked field of this Flefhly
Image. We lie upon the Cold Ground of our own Natural, Earthly, Com-
fortlefs Spirits. Under our head is the hard Stone of unbelief, Diftruff ,
Care,and Fear. Where is now FmijlnngLovc}
Finijhing Love is now nearer to you, than you are awaie. This is the Seafbn
for Finifhing Love, this is the Time, in which the Work of Finifhing Love
is mod Beautiful. What know doth, will be for Ever, for an Eternal Joy,
and Glory j a Work of Eternity.
It wiilbenow Pure Love, Perfect Love ;It will now work with All Free-
dom, with all Fulnefsin your Weakneftes.
Ere you are aware, Finifhing Lcve will open itfelf, as the Heaven of Hea-
vens round about you. You (hall fee the Lord Jefus, as a Myftical Ladder of
Divine Loves reaching from Heaven, to Earth, filling with the Fulnefs of
Divine Loves poured forth in his Glorified Perfbn all the Space between
Heaven, and Earth ; while One End of this Ladder toucheth the Heart of God
in the Glories of Heaven,and Eternity; the other End toucheth thine Heart,as
thou lieft covered with darknefs below on the Defblate Earth. Divine Loves
in all Angelical forms (land upon every Round of this Ladder, every Degree
and State o: Things between heaven, and Earth, in great Troops. Thele at
once defcend, and afcendj bringdown the Heart of the Father into thy Bofom,
and carry up thy Heart into the Bofom q{ the Father.
Now thou faielf ; This Open Field was the Houfe of God^of Divine Love.
This Darknefs was the Gate of Heaven , the Gate of Finifhing Love j and I
was not aware. By this Gate Divine Love Cometh forth from Its Spiritual Pa-
lace unto me. By this Gate Divine Love bringeth me into its Palace. It is
enough I have received the Spirit of Fromife ; I am Sealed by it with the
Eternal Image of Divine Loves, and Glories, with the Heart of my Jefus, my
God,fet upon my Heart. O my J efts, it is true, it js True. This was the Sea-
fbn
fen of thy FiniuYmg Love, and I was not aware. Thy Finifhing Love mak-
eth Perfect its Strength, Light,Sweeetnefs, in Weaknefs, Darknefs, Enmity.
Thus comfort your (elves againft the Difficulties oF Life in the Freedom^
the Fulnefs of the Finifhing Love of God treafured up in the Glorified Perfbn
of Ckrtfi for you.
x Comfort j Jgahfi the Darknefs of Death. G la dly therefore willlrejoyce in
mine Infirmities. For, when I am weak, the Tower of Chrift refieth upon me \
faithSt PatiljX Corin.i x.i o.in the place cited before.lt is the Power of Finipi-
in? Love in Chrift which is here intended. For that was the Subject of the for-
mer part of the verje : My Grace is fufficient for Thee. Behold Free Grace,
Pure Love / For my Strength is made perfeH in Weaknefs. The Strength of
Grace of Love is made Perfect in Weaknefs. Behold Finifhing Love ! This
maketh the Infirmities nor of old Age onely, but of our dying hour.PIcafant
to us • that, when we are weakeft, the Power of Divine Loverefteth upon us
in its Finifhing Sweetneffes, and Glories.
When the Lord Jeftts hung upon the Crofs, he cried out ; My God, my
God! why haft thou for faken me} A Darknefs covereth the face of the whole
Earth round about Him. The- mxt words, which we hear from him, juft as
he giveth up the Ghoft, are thefe : It is Finifced : A Declaration of Victory ;
A Triumph. The Myftery of my Sufferings, of Divine Wrath are finifhed
in my Perfon. The Glory of the God- Head, of Heaven, of Eternity j All Beau-
ty all Toyes ; The Myftery of Divine Love are finifhed,and compleated in my
Perfon. Both thefe Myfteries are now finifhed3Both Compleated in One Glory,
in this One Moment of my Death.
This is the Pattern of a Saint, and of Finifhing Love in the Pangs of Death.
You have a Saint fick on his Death-bed -y a fenfeof Sin, of Wrath ; Doubt,
Defpair (breading their black Wings over his Spirit; pains, faintings, deadly
pangs feizing upon his Body. In a Moment, in the midft of thefe Weaknefies
the Lord Jefus in a Chariot of Angels, and Invifible Glories, with the full
Power of all Finifhing Loves refteth upon him from without ; raiferh himfelf
and fhineth from within. Now in this Moment is the Whole Scene changed.
The black, and baleful Image of Things is changed into a Heaven. The
fainting, dying Perfon into a Glorified Spirit triumphing in his Chariot of
Angels, and afcending with the Lord Jefus into the Heighths of Eternity.
He crieth one moment ; The Joys of Life, the Light of the Sun, the De-
lights of mine Eyes, My Deareft Relations, and fweeteft Friends, Life it felf
forfakeme. My hope, my Faith, my Spiritual Comforts ; my God, my God,
why, do ye, why doeft thou forfeke me ?
The Next momen; with a Shout of Angels, with the Sound of the Silver
Trumpets in Heaven, he crieth out ; It isfinijhed. The Sufferings of CBrifi
are finifhed in me. Divine Love hatfi finifhed upon me all its My ftenes, and
made the Joys or Eternity full in me.
I i i
Ul61
A modeft Peffon was fick,and in want: A Friend fenfibie of his want, and
modefty conveyed a Bag of money under his head, and pillow, while he flept.
He walceth, rindeth it, fmileth, and faith : This is the Stealth of my Friend.
Our Jejus frequently cafteth a deep Darknefs, the Shadow of Death over
us then, when he purpofeth under the covert of this Darknefs to convey fbme
finifhed Piece of Glory, fbme Compleat Work of Finishing Love, Heaven
itfelf into our Bofbm ; our Perfbns into a Heaven of Immortalities, and Glories
unfought, unexpected, unperceived by us,until we are pollened of them, until
we are in the midftof Them. Thefearethe Stealths of our Beloved. Thefe
are the Stealths of FiniJJung Love.
The Power of Chrifi with all the Fulnels of Finijhng Loves retting upon a
Saint in his Death is excellently defcribed, i Covin. ft<y. j, i> 3,4.
Obferve there Four thing* \ 1. A Glorious Building, i . The Groans of Biir-
thened Saints. 3. The TVorkmanflrip of God 9 4. The Earnefi of the Spirit.
1 . A Glorious Building.Thls is A building of God ;M '&& 5 out of God. The
Materials, as well as the Builder, and the Form,are all of a Divine Nature. It
is a Pallace hewn out of the Rock, and {landing in the Rock of Eternity .Gold,
precious Stones, Pearls, the Body of the Sun, Angelical Subftances are, as
Dung to the Materials, of which this Building confifteth.
It is Eternal ; above Time ; and lb without Beginning,or End ; above Sue-
ceflion and change.
It is in the Heavens, in the Higheft Heavens, the Heavens of Eternity, the
Heavens of Heavens, in the Eternal andSupream Spirit.
It isfituatein the mod Divine Heighths, in the mid ft of the mod Divine
Lights, LoveSjPuritieSjPowerSjand Pieafures ; in the midft of the moft Divine
Lives, and Immortalities*
1. The Groans of burthened Saints We groan being burthened. The Burthen
is the Earthy Tabernacle ; Th*s Life; The Weight of vanity, and Corrup-
tion. Thefe burthened Spirits groan for the Dmblution of this Tabernacle.
But how ? Not, that we would be uncloathedjbut cloathed upon with our houfe
from Heaven^ not to be found naked9but to h&veAdortality [wallowed up ofLife%
St. Paul exprefleth the meaning of the Unutterable Groans, with which
the Spirit of Supplications maketh Intcrceflion in the Saints. They would
not be un cloathed of the Spiritual Image, which they put on at the New
Birth. They would not be uncloathed of the Natural Image , which
they put on at their Firft Birth. They would never, no, not for a moment
be found naked of any thing of that Life Light, or Sweetnefs, Heavenly, or
Earthly, which belong to either of thefe.No;they groan to have thefe cloathed
t'pon, with that theirBui!ding from aboVqto have notonely their Immortal,and
Inward, but their Outward, and Mortal Part irfelf fwallowed up into Life ;
Life itfelf,in its Purity, in its Perfection, in its Spring, which is Eternity.
3. The Workmanftnp of God in a Saint is wonderful, and indeed Divine
— — •
in
[ 4*7 1
in this. Now he that hath made us for this, or, he that hath wnught us unto
this, u God. St Paul aflurcth every Saint, that bis Groans are heard, andan-
fwered ; from the Workmanihip, and the Workman. We read in theCd»/*-
cles ; that the Thighs of the Princefs, and Bride are, as Jewels, the Work of the
hands of a Curious^ and Faithful Workman. So the Word in Hebrew fignifieth.
The Spiritual, and Natural Life; the Whole Frame, and Compolure of a
Saint, Inward and Outward ; all are Myfterious Jewels, wrought by the Di-
vine hands of God himfelf, as a moft Curious, and Faithful Workman, as a
moil Skilful,and FirmPiece of Work.They are by anUnexpreiTible Wifdorru
and Love framed unto this ; that the Subftance of thefe Jewels mould neve*
faii, the Vertue never decay, the Luftre never fade ; no, not in Death itfelf ;
but then moll of all grow bigger, and brighter ; more Pure, more, Perfect,
more Powerful by being drunk up into Eternity ; as the Waters of a fine
Spring, are drawn, and drunk up by the Sun.
4. 2 he Earnefi of the Spirit. Who hathalfb given us the Earneft of the
Spirit. The Eternal Spirit in the Immortal Soul, and Moral Body of a Saint ;
Th e Eternal Spirit, in which a Saint poffefleth Soul, Body ; things of Faith,
ofReafbn, of Senfe ; This Spirit is to a Saint an Earneft ; both a foretaft,
andafealof this truth; that both the Soul, and the Body of a Saint in
Death,are liketheSpice in theGolden Cen(br,or upon the Golden Altar in the
Temple, which is the Glorified Bofbm ofChrifi. BotfHofe nothing of therri-
felves, but change into a more Spiritual, and Divine Form, in which they af:
cend, and carry up all their Precioufnefs, all their Pleafantnefs with them, like
the Pillar of Smoak from the Altar perfumed with all the Spices of the Apo-
thecary, in which thofe Spices themfelves with all their Sweetnefs, and Ver-
rue go up refining, and enlarging themelves, till they reft and fpread them-
felves, in the Bofom of Heaven.
How Curious, and Sure a Workman is Jefus Chrift, is the Love of the Fa-
ther in the Death of a Saint ? O the Freedom, O the Fulnefs ; O the Skill, O
the Faithfulnefs of Finilhing Love in the Death of a Saint :
O Believers .' Frequenting Love hath brought you out of ^£gypt,out or the
Servitude to your Lufls,and the God, the Spirit of this World. Alyfing Love
hath carried you along thorough this Weary Wildernefs, your Conformity,
and Fellowfhip with the Lord Jefus in his Sufferings. Be of good Courage,
Your Cloaths (hall not wax old. Nothing of you mail fall in this Wilderne'fs.
You (hall certainly come into the Good Land, the Land of Promife, the
Land of Reft,the Land flowing with Milk, and Honey ; with Life,and Peace;
Immorta!ity,and Immortal Pleafures.
FmifiingLcve in theGlorious,and ImmortalPerfon of your Beloved like the
Ark before the Ifraeltles, fhall lead you thorow this Jordan, thorow Death,
on the Dry,Firm,and PJeafant Land of Life itfelf. Not £0 much, as any fingle
Drops of any Dark Waters fhall fprinkle themfelves upon any Parts of your
I i i % Garment.
- U*8]
Garment. The clear Streams of this Beloved River (hall {land on. heaps, on
each fide of you ; as Chriftal, or Diamond Rocks ; as Lights, Pro(pe<£h and
Guards of Angels, while you pafs.
When You are weakeft under the Pangs of Death, the Finiming Love of
Chrift. in Power,. your Glorified J ejus in the Power of his Finikin? Love
fhall reft upon you, (hall fpring up in you ; at once tocomprehe/.d you^ and
enlarge you , to Cloath you upon, and to transform you within.
Nothing of the Graces, and Joys of your I ward Man; Nothing of the
Beauties, and Delights of your Outward Man (hall be divorced from you or
darkened in you. Like a Heaven of Stars, they may pais under many Cloud
But under all Clouds, they fhall go on flvning fti'l, andincreafing their Lu-
flre. When they feem to be extinguished in Death, they (hall becnly drunk
up into that Pure Light of Life, which is Invifible to all Mortal Eyes by 15 .
Finenefs, and Fulnete of Glory. They fhall difappear onely by the Degree
ofheightning.
He, who hath "wrought us unto this, is Gcd. The Sweet Colours of a fair
Sumrner-Monring in the Sky arefo made, that they fade not, but go onchang-
g to fair and freiher Colours ftill,until they all vanifh into Pure Light. For
Thefe Colours are all the Light of the Approaching Sun figuring itfeif in di-
vers degrees into Different Forms of Beauty itill at laft It Break up into the
Full Gloy of unmixt Light by the immediate Presence of the Sun appearing
with the unclouded Brightnefs of his heavenly Body.
In like manner all the Excellencies, Entertainments, and Joys of a Saint,
in his Immortal, and Mortal Part ; The Immortal, and Mortal Parts them-
selves of a Saint thorowout are fb framed by the Father of Lights,and Loves \
that they can never fade, nor pafs away ; but in the moment of Death itfeif,
are cloathed upon from above with a Brighter, a Diviner Form,and arefwal-
iowed up into the Abyfses, the Incomprehenfiblenefles of Eternity.
For God is Love. A Saint is a Birth of Love ; A Seed of Divine Love
fpringitigupin'his Outward, and Inward Man, Forming itfeif into a Body
and Spirit, into all the Power*, Pleafures Objects, Relations of Both. Divine
Love is the Subftance, and the Sap , TheMatter,and the Form in all. A Saint
iu his Effence, and Operations, all Entirely is a Plant of Divine Love. Death
is the Ripening of the whole Plant all over into the Perfect Fruit of Pure
Love, of Finiming Love. In this Form It can be feen, felt, tafted no
more but by the Pure Eyes, Embraces, and Mouth of Divine Love. God hath
alfo given us the Earnefi cf Lis Spirit for this.Tell me now you, who have recei-
ved the Spirit- What do you (ce,what do you feel, when you are bleffed from
on high with any frefh Anointing,any trcfhEflfulion of theSpirit upon you ?
When theAclivity ofGrace,wheri theOperations of theDivmeLife are height-
ned in you by any peculiar Appearance sand Outfhinings of theLord Jefus in
you ; what do you Find ? Do you not find all things made New ? Do you not
find
[ 429 1
find the Invifible Image of things within, the Image of all Vifible things
without j Your (elf your Life, Your Soul, your Body, Your Graces, your
Comforts; Husband,' wife, Children, all Objects of Life, the whole WoiCi
itfelf renewing its Light, its Sweetnefs, its Luftre ; All heightened, Spiritualised
Immortalized, transfigured into Divine Forms Invifible to all. other Eyes, and
this without anyDarkwungjwithout anyEciipfe,orCioudy moment interpoiing.
This is' the Earned of the Spirit given unto Thee for a Figure, aForetaiu,
and a Seal of Thy change in Death.
Thou fhalt not be uncloathed of any Garment of Life, or Light ; Spiritual,
or Natural, which thou haft, ever put on. Thou (halt never be found naked
of any Forms of Light, Life, or Love, which have everaccompanyed, and en-
com palled Thee.
Thy Faith fhallbe fwallowed. up into Vifion; Clear, Full Immediate Vi-
(ion, Eye to Eye jThy<Hope into Entire PofTeffion, and Com plea? Fruition ;
thy Soul itfelf into a Simple Divinity and Eternity.
Thy Body ; thy Dear Relations \ the Delights of thine Eyes ; the Precious,
and Pleafant things of thy Senfesfhall All be cloathed upon from above with
thoie Immortal Subftanccs, of which here rhey are the Shadows ; with their
ownOriginalForms,of which here they bear theFigure ;with their Flourifhing
Patterns upon the Mount of Glory, in that Firff, and Pure Spirit, the Foun-
tain of Life, the (hining Fountain of Good ; in the Glorified Perfoaof the
Lord [fefus ; in Eternity.,
The Movable Tabernacle with its Tent, both are Diflolv'dj and fall in-
to the Erernal. Building of Glory in the Heavens; where they become, as My-
flerious Figures of Divinity, in that Temple ; or Rich Furniture, 6c Delight-
ful Apartments of that Palace ; where every Part beareth the Figure ; pouefc
feth the Life, and Beauty of the Whole.
This is the Freedom, the Sweetnefs, the Fulnefs of the Finifhing Love of
God in Chrift. Death itfelf is made at once A Gonfummation of the Mar-
riage Love between the Heavenly Bridegroom, 5c his Bride ; A Bed of Loves ;
the Divine Embraces of Eternal Love } and the Divine Fruitfulnefs of thefe
Embraces.
Jefus in his Invifible, and Eternal Form defcendeth, overfhadoweth em-
braceth his Bride ; transfigureth her into a Form of Eternal Beauties perfect-
ly anfwering his own ; rnaketh her to fpringwith, to bring fori h in the mo-
ment of thofeembraces,in the moment of her own Transfiguration all Forms
of Things above, and below in Immortal, Divine Images, and Effences . of
Pure, Perfect Love.
The Dark, aud Dreadful Appearances which furround Death, are onely
A Cloud, which hide . thefe Delightful* thele facred My Aeries and changes
from all Natural Eyes ; while the Saint himfelf in the Spirit feeth its own
Beauties, feeleth its own Joys in thefe Transfiguring, and impregnating Em-
braces ;
braces: So Chrifi himfelf,was taken by a Cloud out of the fight of the Apodles
while he afcended.
Death beginneth to the whole Saint in all parts that Coming down of the
Lord Jefius in a Flame of Glory ; that Rapture of a Saint caught up into the
Bofbm of the Lord Jefits, with the Sound of the Heavenly Trumpet: The
Univerfal Shout or. Divine Lives, Loves, Glories, thorow all things. The
Refurreclion tinifheth them. O the Abfblutenefs of Fimfcing Love ! All
work of Glory is made perfect in a Saint: Jefits in all thefe Powers and Trea-
fures of the God:Head rcfteth upon a Saint then, when he is wcakeft, when he
leemeth neareft, likeft to Darknefs, Duff and Dung, in the Agonies of Death.
3. Comfort ^ga in fi the la ft Day. There are peculiar Terrours accompany
the Day of Judgment. It is indeed the mod Dreadful of aii Dreadful things*
The Laft Day is twofold 5 1. Universal, the Day of the Lvd upon the
whole Earth, a. Particular ; the day of the Lord upon a City or Nation.
Both theft are fpoken ofmixtly. The fame dreadful things are attributed to
both • properly, ox figuratively. Wc know not how near the Umverfai Day
of the Great judgment of the Lord upon the whole Earth may be The Lord
Refits may be now at the Door, and ready to enter. He fhall come as a Thief
in the Night, in Clouds, unperceived, unexpected. All things (hall be in the
moment of his> Appearance, as from the Beginning : Some at the Mill, fome
in the Field, fome in the Market, lome at Church to be married, others
in the Marriage bed, others Eating and Drinking. All the figns which are to
fore-run that Great Day of the Lord's Laft Appearance from Heaven, may be
come to pais in the midfl of us in another manner and form, differing from
that, which we figure to our felves, and we not aware of it : As Elijah the
^rear fore-runner of our Lord Jejus in his tirft Appearance was come and
gone in the Peribn of Job* the Baptift, not underftood either by the ]ews in
general, or by the Difaples. Watch and pray ; have your Loyns ever girt,
your Lamps burning j go forth from the things of Senfe into the Spirit,
to meet the Lord, who cometh in that Air of Heaven, and Eternity. So fhall
you be caught up to meet him, as he cometh, and enter with him into the
Bride- chamber.
1 fhall give you my Reafon> which make me to believe, that the Particular
Day of the Lord upon this Laniand City approacheth, and cometh like a Tra-
veller,like an Armed Man upon us.
1. Jervjalem and the ]ews ftem to be fet up for a Type to every City and
Land, which beareth the Name of God; St. Paul at large in the 1 1 th to the
Romans delcribeth the Succeflion of the Gentiles by Chriftianity into the place
of the Jew*! , the Progref> and Way of God with the External Profefiors of the
Gofpel,as with Ifrael. He repreftnteth this by Natural Branches cut off from
an Olive Tree, by wild Branches ingrafted in their place, {landing upon the
fame Terms, in the fame danger of being cut off.
2. Are
2. Are not we, as Hierufalem^ ripe for the Harveft ? Have we not
had the Miniftryof the Law,of the Gofpel, of the Letter, of the Spirit, in
great power, and glory ? Have not all varieties of chaftifements, and judg-
ments in feriour to, preparatory for the great, and laft Judgment,already paflcd
upon us ? Have not our Sins among all lorts, of all kinds,grown up to matu-
rity to be teady for the Sickle?
2. We have feenfignsm Heaven above, and on the Earth beneath, and in
the Waters ; which Jejui Chriit foretelleth, as Joel before, and St. Peter after-
wards from him, to precede immediately the great and dreadful day of the
Lprd upon Hierufalem. Hierufalem is in London.
But, O what comforts flow from the fittifhing love of God in Jefus Cbrift to
make, this day of the Lord not only (upportable ; but lovely to us, and
longed for by us.
Lift up your heads, for your redemption is at hand ; your Redeemer cometh.
This is the day of finishing love. Jefus Cbrift cometh in this day to thee, O
Believer,to confummate the Marriage, and fo all thy joys, thy graces, thy gV
ries in thy compleat Marriage to himfelf. The day of the Lord is faid to be ;
The Revelation of the Lordfrom Heaven. As the natural day chafethaway the
lhadows of the night • but is the brightness of the Suns beautiful, and glori-
ous Body, making all things new in the pleafantnefs of his light to thofe Eves,
that watch f^r the morning : Co is this day of the Lord a day of Clouds,
and Darknefs to the Children of the night. But it is to thee, who loVeft, and
waited for the appearance of our Lord Jefus,tht breathing forth of all fini-
(hing loves, the breaking forth of all finifhed Beauties from the beloved Per-
fonof thy Jefus, appearing nakedly in all the glories of the God-Head from
Heaven, in thy Perfon, in all things round about thee ; as the Sun of Eterni-
ty at once fhming in every point of things, making a new day of immortali-
ty, and glory every where.
The Lord Jefus cometh indeed inflames of Fire, But thefe flames are the
Almighty powers, and Supream glories of the eternal fpirit, of eternal love
in its purity, in its fimplicity. Thefe are of a truth flames of fire to the en-
mity, to the enemies, to all flefb : but they are to thee, who liveft in the fpirit,
flames of finifhmg love,o( flnifhed beauties prefenting themfelves to thee in all
forms of things ; feafting themfelves upon thee ; feafting themfelves with thee;
making themfelves a feaft to thee.
I will conclude with that Hiftory of Elijah, i Kings 19. 11. There pafled
before him a Whirlewind rending the Rocks, removing the Mountains j a
Fire, and Earthquake, After thefe came a ft ill voice. The learned Jews (ay ;
That all this was a&ed before the Prophet in, a divine vifion; that the Whirl-
wind, the Mountains, the Rocks torn in pieces ; the Fire, the Earthquake
were Angels prefenting themfelves in thofe Forms, as fo many Divine Scenes
that the ftill voice were all the Angels in a Quire, making a heavenly melody;
Thy
Thy Royal Bridegroom cometh in every day of Judgment to make more
than thi.~, true to thee,0 thou Dove, thou Bride of the Lamb. He cometh in
the weakness of all flefh round about thee, to reft upon thee, upon all things
round about thee in the power of his rinifhing loves. This is the great day of
love, and of the fpirit, in which he will make perfect the ftrength of his love,
and fpirit, while thou art trembling, while all things are falling with a great
noTe round about thee, as dreadful ruines in a devouring flame.
Now lift up thy head into that living, and glorious light of the eternal fpi-
rit j now lift up thine Eye?, and thine heart unto that living,and glorious light
of divine love, which breaketh forth from the face of thy ]efi$s within thee,
without thee, oh every tide of thee.
This is the day of ' the anointing of thine Eyes with the heavenly. Eye-
falve ; of changing thee, and the whole world to thee into fine Gold, Gold
tryed in the fire.
All things now appear to thee, as indeed they are, a divine vifion in a light •
of Glory. The whirlewinds, Earthquakes, Fires, Deaths, Ruines are all An-
gelical Scenes in the Spirit. In them all thou- feeft the Dances, thou heareft the
frill voice, the calm, charming, fbft Mufick of all the Angels, all the Spirits,
all the loves of God ; as on his, and thy Marriage-day.
Thus finrfhing lovemaketh perfect the light, the life, the ftrength of the
fpirit, and of love in thee in thy perfbnal weaknefs, in the univerfal weaknefs,
decay,and ruines of all flefh,of the whole Creation round about thee.
A skilful Painter is moll decerned in laying his fhadows. By thefe he ma-
keth his work (offer, fweeter, more full of lire,and more taking. Thus com-
fort thy felf in all thy Weaknefles, darknedes, and deaths. Say thou •, now is
my Jefm exercifing his divine wifdom, and skill in laying, and placing his
fhadows. Now upon thefe fad grounds will hecunoufly lay his rich and plea-
fant colours. Now will he form and finiih the glorious face of his divine beau-
ties,of his divine loves upon me.
Finifhing love then appears, then difplayeth itfelf with greateft freedom,
fulnefs, and fweetnefs : when it maketh perfect its ftrength, its beauties, its
joys, its eternal light in our weaknefs, deformity, defpair, darknefs, death.
Thefe are the rellifhes to the Mufick ; the fhadows to the beauty of fini-
fhing/ct*. Thefe are the times for finifhing love ; when it is mod beautiful.
I h< ve now made an end of my difcourfe upon the firfi rich branch of this
divine fulnefs of lev e \x\Chrifi ; the fulnefs of lo<i?e in all States. I come now
to the [econd branch ; the fulnefs of love in all kinds.
i. 7 here is poured forth from the Father in the glorified Perfon of the Lord
Jefos a fulnefs of love of all kinds. St. 1'aul faith • *that God the Father hath
abounded in Grace towards us in allwifdom^and prudtnee in Chrift.Ephtfyi.6,j.
There are three farts of wifdom^ where it is complear. I . There is in wifdom
a variety of things, 2. A contrivance of this variety into one piece. 3. A con-
currence^
currence, and meeting in one of all the fever al varieties in each part? and point of
the whole fiece by the force cf the Harmony. The Father aboundeth in his Grace ,
his love to us in all wifdom, in Chrifi. here is fulnefs upon fulnefs. He aboun-
deth. He aboundeth in all wifdom. Nay you have a threefold fulnefs ; an abun-
dance ; an abundance in wifdom, which itfelf expreffeth a fulnef?, a riches of
variety, but then there isfuperadded all wifdom ', all variety.
The Father is a plenitude of love of all kinds , in all varieties pouring
forth himfelf inceflantly, endkfly, eternally in Chrifi. God is in Chrifi, in his
ekcling love fin \iis creating love, in his preferving love, m\m redeeming, re-
generating, juftifying, adopting, fanclijying, comforting, glorifying love, God
aboundeth with a fulnefs, with a rilling , an overflowing fulne/s in all
thefe , in each of thefe (everal kinds of love in Jefus Chrifi. Enlight-
ning, enlivening, fofming, fweetning, healing, cleaning , defending, de-
lighting , heightning, crowning loves, all are here, and all are full here to infi-
ll kenefs.
Come all ye Souls, who want a lenfeof fin, or mourn under a fenfe of (in
for want of a fenfe of love j come hither to Jefus Chrifi, and have love, love
of every kind, lovefiiitable to your longings, or wants ; and have it in abun-
dance. The glorified Perfbn of Chrifi is a fpiritual Garden. Indeed it is a
Garden invifibie, fealed up from the outward fenfes. But by how much the
more invifible it is ; it is ib much the more real, glorious, and divine. This
Garden is ever prefent before thee. It flourifheth in the rnidftof thee. It is
continually open to every humble, believing Spirit.
In this Garden all kinds of divine love grow, as fb many flowers, which are
ever full-blown, ever in their full beauty, and fweetnefs, ever frefh, never fa-
ding, never failing. As fad: as one is gathered, another fpringeth up in its
room. Thefe Immortal flowers of divine love grow here for. thee. They have
thy name written upon them. They bend and bow themfelves towards thee.
They invite thy hand to gather them. They are ripe in every feafon, and ga-
thered with the leaft touch of thy fpirir. Thou, who haft a Spirit black,
and burning with the deepeft guilt , take the flower of juflifying love, ftick it
in thy bofom. This will take out all the heat of pain, and take away all the
deformity, and ftain from thy fpirir.
Thou who labourer!: under the difeafe of any corruption. See here the
flower of fandfifying love. Carry this in thine hand, in th'ne heart. It is a
powerful, a pleafent remedy againft every luff, or paifion. Doth the Inabili-
ty or" thy fpirir, the uncertainty of thy fpiritual condition afflict thee? The
flower of electing love hath a foveraign vertue in it to eftablifh,and fix thine
heart in a triumphant peace and joy above all changes or fears. Art thou me*
K k k createth
U?4<]
createth the Eyes, and infufeth Arrange joy Into the heart. It breatheth forth
a fwcetnefs from it, which will make you think your felf in Paradife, or luf-
fing thofe blefled Cheeks of your heavenly lover, your fcfm, which are Beds
of Spices. It hath ^fftfH in it, which is the extract of all Cordial?, which
hath all comforting venues in it, which is the foveraign Comforter of heart?,
and fpirits, the on'y caufer of delight, and pleafure on Earth,or in Heaven.
fel
love. Every
thee to lee thy felf in the unity of the eternal Spirityln the form of the Son of
God. Thou wilt fee the whole face of thing?, as a glorious Heaven round a-
bout thee, all full of bright, and mining Angels encompaiiing thee, guarding
thee, attending upon thee,as the heir ofGod; Jefiis in glory walking with thee
hand in hand, as his Brother, God himfelf beholding thee with an unmoved,
and full Eye of efteem, wonder, and complacency, as his onely one, the Objecl
of all his love,the Ground of all his joy.
The State of a Saints Soul and Body in Death.
T He peculiar conizations, and joys of Death to a Saint, pour forth them
(elves, into ten diflincl: channels, orftreams.
1. Death is no diffolution to the Soul, or Body of a Saint,but a reftitutio:;
and return of both to liberty, peace, and perfection.
i. Both defcend no more, but afcend in Death.
3. Death hath in it no melancholy overcaft, orunpleafnnt darkning to the
Soul or Body ; butafweet, unexpected, furprifmg, and ravifhing increase of a
pure,divine, and triumphant light, circling in,and mining through all.
4. Death calls no deformity upon either part of a Saint, but cloaths both
with an heaveniineff, amiablenefs, and beauty.
5". Death is no itreightnlng, or imprifbnment to Body, or Soul, but a blefc
fed enlarging of both to a divine ftate , and freedom.
6. The Death of a Saint hath nothing bitter in it \ but is a fpring of pure
fvveetneile?, and pleafares dividing itfelf into every paitj and making all the
garden of God.
7. There is nothing of the Devil in the Death of a Saint ; but Chrift ri-
fen, and glorified is all, rills all, and mines thcrow all.
8. Death hath nothing of wrath in it 5 but is ail divine love unvailing it-
felf.
9. There is nothing of Death in the Death of a Saint • but life, and im-
mortality unclouded, and mining forth clearly.
1 c. Death is no other thing to a Sawn than a heightning of his fpirituali-
tv,
[ 435 1
ty,making him all thorough-out fpiritual,purely fpiritual, without any mixture
u lchangeably fpiritual without any interruptions,inconftancies,or dark intervals.
i. Death is no difiblution to the Soul, or Body of a Saint, but a reftitution
and return of both to liberty, peace, and perfection, i Corinth, 5. 1. St.
Vaul expreflfeth this ground of confidence, and joy in Death : For we knowa
that if our earthly houfe of this Tabernacle be diflblved, we have a building
of God, an houfe not made with hands eternal in the Heavens. It is the ob-
fervation of learned Divines, that the Greek word here ^yWe^M/, which we
render to be diffolved, fignifieth to take up our Inn, from that circumftance of
unloofmg the Horfes, and taking them out of the Waggon, or Chariot to
brin^ them into the Inn, and Stable, that there they may be at their liberty to
reft, and feed, and lie down. From this word upon this ground, an Inn, or
Houfe of reception,oc refrefhing forTravellers,hath its name inGreek,^TaAurnce.
Atour Birth, which is the morning of this life, and our entrance upon our
Journy through this weary world,ourSouls and Bodies are joyned to this flefh-
ly Ima^e by the natural fpirit, the fpirit of this world, as Horfes put into a
Waggon, to which they are faftned by their Harnes, and Traces. The Body
is as the fore-horfe, but the Soul as the filler, which drav/s moil, and bears the
chief weight, All the day long of this life we draw this Waggon heavy la-
den with all forts of temptations, and troubles thorow deep ways of mire,
and fand. This only is our comfort, that the divine will, which is love itfelf
in its perfection, as a hand put forth from Heaven thorow a Cloud, at our
Birth put us into this Waggon, and governs us all the day. In the evening of
our life, at the end of our Journey Death is the fame divine will, as a naked
hand of pure love fhining forth from an open heaven of clear light, and glo-
ry,taking our Souls, and both Bodies out of the Waggon,and Traces of this
flefhly Image, and Spirit, and leading them immediately into their Inn, into a
place of freedom, reft, and refrefhing into the unity of the eternal fpirit into
theBofbm of our Lord Jefus.
Obi* But before 1 proceed any farther, I will indeavour to make my whole
way more clear by anfweringan objection, which perhaps already arifech in
moll: of your thoughts. You may be ready to fay ; Is this your meaning, as
you feem clearly to exprels it, that the Bodies alfo of the Saints fufier no difc
fblution in Death, but return immediately to a (late of purity ,and perfection ?
This feemeth to contradict the common fenfe of all,the faith of the Saints, and
the plain letter of the Scriptures. Do v/e not with our Eyes fee every day the
dead Bodies of the beft Perfous thrown into the Grave, turning to Corrupti-
on, and Putrefaction, either before, or in the Grave, diffolved to Worms,
and Duff, their bones fcattered, and caft up and down Church-yards ? The
bleffed Body of our Lord Jefus was taken of! from the Crofs, a bloody, live-
lels, mangled Corps, a fad, and ruthful fpedtacle. So he was laid in the Grave3
the fame Body, which after three days role again, and was taken up into Glo-
K k k 1 ry.
ry. The Scripture plainly teflifieth, that in Death, as the Spirit returns to God
who gave it, lb the duft returns to the Earth as it was, God pafleth this feu-
renceof death upon Adam for his tranfgreffion : Dull thou art, and to duft
thou (halt return. Do not we by lakh, grounded upon the clear letter of the
Scripture expect the Refurreclion of our Bodies, at the found of the lair.
Trumpet ?
Anfhniwer to thefe objections fird. in general. I fully aiTent to all thefetefK-
monies of fen(e,of the letter of theScriptures,Sc of the common faith pfall the
Saints concerning the RefurrecHon of the Body. Yet is it true that I mean
this, I believe this, in this meaning and belief my Sou1, and Body rejoice, and
triumph together , that not the Soul alone, but alfb the Body of a Saint in the
very firft moment of Death, meeteth with no diuolution, but a reft inn-ion,
and mod delightful return to liberty, peace, and perfection: This is that fv/eer,
and comfortable lenfe of Death, which the holy Spirit feemeth to have flaled
upon my Sou^from all principles ofreafbn, of Eaith,and from the letter of the
•Scriptures. In this fenfe I wifh, that all were, as I am> to behold with the
fime (piritual Eye in the fame light of the Spirit, the beauty, and lovelinefs of
Death in the Body of a Saint, the beauty, lovelinefs, and pleafant life of
the Body of a Saint in Death.
I come now to give a more particular anfwer fitted to the feveral objections
by four diftinct ions.
The four diltinclions are thefe. i. Of a two fold body in a Saint, i. Of"
a two fo!d Duft. 3. Of a two-fold Senfe. 4. Of a two-fold Refurre&ion.
r Difi. There is a twofold Body, which the Scripture in its language at-
tributes to a Saint : There is a Body, from which a Saint is to be delivered.
You read of this, Rom. 7. l.lVr etched Man that I am, who Jhall deliver me
from the Body of this Death. There is a body in a Saint, which is to be deli-
vered. St. /'rftf/ fpeaks of this in the name of all the Saints. Rom. 8. Wis alj'o,
who have the fir ft fruits cf the Spirit, wait for the adoption, the redemption
of the Body. There is a Body, which is the feat of Death, a Body of Death,
as in the forementioned place j who (hall deliver me from the Body of this
Death ? In all the members of this Body fin reigneth, as a King, edabliihing
his Law. For fb, in the fame place, a little before, it is written: With my
Members I fewe the Law of Sin- This is the Body of Flefh, in which there
dwelleth no good, as St. Paul lpeaks in the fame Chapter. There is again in a
Saint a holy, living, immortal Body, the feat of a holy, heavenly, and im-
mortal Life, in as much as ir is the Temple of the Holy Ghoft. For fo Sr.
Van! teltirieth, as to an unqueftionable, and known truth, granted of all the
Saints in the primitive times, 1 Cpriri. 6. 19 What? know yen not, tbtt
ycttr Body is the Ttmple cf the Holy Ghcfi ? Again, a Sa'nt carryeth about
with him thorow his life a Body, which is a partition-wall between him, and
his Beloved, which divides between Chrift and him, which he muff break
fortr
[437]
forth from, ana caft ofF,before he can be taken into the Bofbm of Jefus Chn(r,
and be with him, I Corin. 5% 6. 8. Sr. ~Pa ul compTatiis that while he iapre-
lent in the Body, he is abfent from the Lord, and breaths forth paifonate
longings to be abfentfrom the Body, that he may be prefent with the Lord.
But a Saint hath a Body, which is fo far from dividing him, and Jems Chrift,
that thefe two divine lovers are entirely united, and both one in it. It is
Chrifts own Body, as well as a Saints. All the Members cf it are ihe Mem-
bers of Chrift, as they are of a Saw, 1 Corin 6. 1 j. K:iow ye not, that jcur
Bodies are the Members of Chrift ? (hall I then take the Members of Chrift,
and make them the Members of a Harlot ? God forbid. Yea he carryeth this
union fo high, that he mafceth the Lord Jefus, and a Saint in this Body of his,
of which alone he fpeaketh, to be one Spirit, and makes that the principal
ground, upon which he builds, his arguments againft Fornication, <v. 16. 17,
18. What ? know ye net, that be, which is joyned to d HarLt, is cm body, for
two, faith he, jliall be oneflejh, but he that is joyned unto the Lord is cue Spirit.
Flee Fornication, he that committeth Permeation, hnneth againft his
own Body. How manifeftly here are a flefhly Body, and a fpiritual Bod1/
diftingulfhed one from another ? A Body, in which Fornication makes the
Man one fltfti with the Harlot? a Body, in which a Saint is one Spirit with
Jefus Chrift ?
Thefe two are one Body, which ftandeth in two mixed Princlples,and Ima-
ges. The Bady of a Saints while this life lafteth, ftandeth partly in a
carnal, or flefhly principle, and Image. This is the Body of Death, in which
no goodswels, which is fabject. to the Law of Sin. While a Saint is preterit
in this Body, he is ablest from Chrift. This is that, from which a Sain: groa-
neth to be delivered. The Body of a Saint ftandeth in part, and imperfectly,
while we live here, In a Spiritual Principle, and Image. Thus the Body of a
Saint is the Temple of the Holy Ghoft, the Body^-aud Member of Chril:,
one Spirit with Chrift, by which one Spirit it is Baptized into his. Spiritual,
and heavenly body. This is that body of a Saint, which groaneth to be re-
deemed, and delivered fiom the Body of Death, as from its Captivity, Prifbn,
and Grave.
The Death of a Saint hnifheth this Captivity, breaketh open the Prijon,
and the Grave, and fetteth free the Body of a Saint into the liberty of its A-
doption orSonfhip; tharis,into its Spiritual, and divine form of a Son of God,
As fire is (aid to feparate things of different kind, and to gather into one
things of the fame nature : fb is the Death of a Saint the flame of God, the
fire of Divine Love, Jefus Chrift coming in the invifible flame cf this Hea-
venly fire to feparate the flefhly Principle, and Image from the fpiritual Prin-
ciple, and Image, both in the Soul, and Body of a Believer. The flefhly Prin-
ciple, and Image, which is in the Body of a Saint, as a foreign, and ftrange
thing, as ruft upon Gold; is entirely caft off' to the Spirit, and Image of this
world
}
- [4?8]
woi id, and of die Devil, to which it belongeth. The Body of the Saints in
its Spiritual Principle, and Image, which are truly 3and properly its own, in
which it is truly, and properly itfelf, is intircly for ever gathered up into the
unity of the Eternal Spirit, the heavenly Body, and Boibm of our Lord Je--
fus.
In the Epiftle to the Hebrews, ch. 9. 23. The Blood of Lambs, and Goats
were (aid to cleanfe the figures of heavenly things in the Tabernacle, but the
Blood of Chrift the heavenly things themfelves. The Soul, and Body of a
Believer are the heavenly things themfelves. For thefeare that true Temple of
the Holy Ghoft, of which the firft Tabernacle, and Temple were figures. As
the death of a Saint is a conformity to Chrift, and a fellowihip to Chrift on
his death : (b doth the Blood of Chrift, that is, the divine virtue, and the
life of the God-Head in the death of Chrift, cleanfethefe heavenly things, the
Soul and Body of a Saint at his death from all their duft, rubbifiY, and filth,
from all mixture with the flefhly Principle, and Image.
Thus now the Body of a Saint, as well as his Soul, is made compleatly a
pure, and heavenly Temple of the Holy Ghoft. It fubfifts alone in an imme-
diate, entire, and mutual union with thisblefTed Spirit. It lyeth wholly in it,
as in the Fountain of life, immortality, love, peace, and joy. It is filled with
ir, as the Temple v/ith the fmoak of the fweet incenfe, and with the Glory of
God.
How tifibappyare you ? How bitter is death, how full of deformity, how
dreadful, how dark, how difmalto you, who leave this life before the Foun-
tain of Eternal Life hath opened itfelf in you ? Death to you is a devouring
lire from below, which burns upon your Spirit, and flefh, confuming the or-
der, the beauty, the fwectnefs o. both,and changing them into a ruinous heap
of utter darknefs, deiblation and confufion.
But bleffed are you, thrice blehedare you, whole Souls,and Bodies are both
married by one Spirit unto Jefus Chrift, before Death comes to feparate them
one from another j whofe 5ou:s,and Bodies are become Temples of the Ho-
ly Ghoft, and are inhabited by the Holy Ghoft, before Death comes to de-
molifh the flefhly frame, and building. Death to you is a lovely form, in
which your Jefus himfelf comes into your whole Perfon, both Soul,
and Body, as into his Garden or Vine-yard , to drive out the wild
Beads, all the powers of darknefs, to pluck up by the roots, and to caft
cut the Weeds, every thing of this worlds, of a flefhly Spirit , and
Iman-e, that the Divine Shades , the Spiritual Plants , the fruitful
Vine of his own Life, and Love, and of his ov avenly Image may alone
iiouriih here,and himfelf alone may delight lv. i« the mi.-'i: of thefe, as in
a Garden fhut up. jefus Chrift comes by Death to /our Bodies, and Spirits,as
to a Beloved fountain, to caft out of it every I th, and flefh,
which polluteth it,thathemay fee his own face clearly all over iu,that he alone
may
C 4?9l
may drink ofir, that he may lye in the midrl of theft waters for ever batfiing
in them, that you in both may be a fountain fealed up to himfelf. Death is to
you, who believe, a rich Marriage-bed of Gold and Purple, into which your
naked Souls and Bodies quite dripped in the twinkling of an eye, of ail their
raggs, are taken to lye in the naked bofbm and imbraces of your beloved
Bridegroom the Lord Jefus.
Thus much for the twofold Body.
zDftrVhc 2 .Oiftin&ion next to this of the twofoldBody in a Saint,^ that of
thetwofoid dud in Death. In the lad chapter of Ecckfiafier, v. 7. reread
That in Death the dtift Jhall return to the earth as it was, and the Spirit tc God
who gave it. Gen. ch. 5.17. God pafleth this Sentence of Death upon Adam
after the Fall : Thou jloalt return to the Ground. For out of it thou ivert taken,
Dufi thou art, and to Daft thou flialt return.
There was a Duff before the Fall,out of which theBcdy of Man was made,
Gen. i.j. God formed wan of the dufi of the ground. Firft obferve here by the
way, that the ground from which the dull was taken,of which the Body of
Man was formed, was the ground of Paradife.For fo we read immediate! v a&
ter at the 9th 1/. That cut of the ground God had made to grow every Plane
that was pleafant to the eye, and good for food, with the Tree of Life in the
midftofthem.
The jewifh Doctors teach us,that the duft, of which the Body of Man was
made, was a tine and precious powder, in which all the excellencies of the
whole Creation were exactly tempered, and mingled together in one Body.
The Scripture feemeth to give us a foundation for this belief. When Adcfes
faith, That God made out of the ground to grow every Plant pleafant to the
Eye.good for food., and the Tree of Life in the midft. of them; he feemeth to
fignihe that this was a divine ground, in which God from the beginning had
fown the divine feeds of all the beauties, pleafant nefles, fweetneiles, and of all
the beautiful and pleafant Lives of Paradife itfelr, and of the whole Creation,
as it was in a Paradifical ftate. The dufl then of this ground, which com-
pofeth the Body of Man, was the manifold beauty, fweetnefs, virtue and life
of Paradife, of the whole Paradifical Urate of things gathered together, con-
tracting themfelves into one, and (hading themfelves, like the beauties,
iweetnelTes, and virtues of a flower in its precious feed. But that which is chief-
ly to be confidered here, is the flate of all things before the Fall. Sin was not
yet entred, which brought in Death. The Unity of the Creature among
themfelves, between God and the Creatures, was yet entire. The divine life
and Image Hourifhed thorow the whole Creation. All the Creatures ftood up-
on their divine root, and were filled with a divine Sap, like flowers upen their
(talks, and trees at the height of the Spring.
St. John gives us afweet, and beautiful Image of the whole Creation in
its firft date before it loft its life, (VeetneG, and unity by Sin, joh. 1, 3. 4.
All things were made by him, that tsy J e fits Cirifi \and without him nothing was
wade that was made. In him was life% ar.d that life was the light of Men.
There arc toothings obfervable in this Scripture. I. That which we read,
without him was nothing made, 19 %ki< «fa^ fignifieth properly nothing was
made apart, or (eparate from him. The Holy Spirit (eemeth here to point out
the primitive union of the whole Creation, and all the diftincf parts of it
with the Lord Jefus, the living Root, the glorious Head of all, and in all. 2.
Where we read j Without him nothing y>as made, that was made, this latter
clauic, that was made, addeth nothing to the (en(e, and looketh like a vain
repetition. Some therefore place it at the beginning of the following verfe,
and read it ilius ; that, which was made, in him was lite. This defcrib-.th to
us the effect or that union. Jeftis Chrift put a life, a divine life into every
Creature by his union with it. St. I'aul feemeth to relate to this Scripture,
and to conhim this living, beautiful, and Divine State of ail the Creatures,
as they came forth from God, Coloj. 1. 16. All things were made in him , all
things were made thtrow him, unto him, and into him. V. I 8. All things fiocd
together in him.
Weil then the Dull, the Ground, the Earth, the Darknefs in the pure
Hate oL the Creation were made in Chrift, were life in him, were made in u-
nion with Chrift. They were made thorow Chrift, as their mould, and chan-
nel. They were made by Chrift, as their Original pattern, as the immediate
power putting forth itfelt in them. They fcood together with the reft of the
Creatures in the Divine Unity in Chrift. Thus had this Dull, oi which we
eak, a Divine life in it. a Divine Beauty upon it, a Divine Seed in it; this
life was the life of Chrift, and fb comprehended according to its kind, ail
the lives and vertues of all the Creatures, and of Paradile. Irs beauty was the
beauty of Chrift, in which after the like manner all created beauties centred,
and met in one. Chrift bimfelf was the Seed in this Duft, and fo not only the
excellencies, and virtues of the whole Creation, but all the uncreated Trea-
fures of Life, and Glory lay together (haded, and vailed within this Duft. But
their vail, and their fhade was a living, beautiful, and pleaiant Picture of
. mtelves, all iiiied with the fweet Odour or thole hidden Ointments.
J have one thing more to fay to defcribe this Duft. Man, who was the laft
days work, the comprehension, and perfection or the whole Creation, was
made in a fhadowy Image or God. For Co the word Image in the 6rft ot Gene-
j fignifieth, and the Scriptures in their whoie courfe teili [n the begin-
ig ail things came forth from God in an Universal Dark be re the L;ght
of the frit ddj.
This Darken U id remarkable in feveral eminent circumftar.ee?. 1. It was
caff, forth immediately from the Divine Nature, and from the L as Pcr-
D <-f Chrift to be a vail round about upon the Eternal Glory itfelf, and to
be a ground o\ the whole Creation. 2. It ltood in an'Jmmediate union with
the
L441 ]
the Divine Nature, and the glorious Perfbn of <^rifti fprmging fort}, immedi-
ately from it,and depending immediately upon if. 7.. The Linfea reliable riches
of theGod-Head,and ofChrid,with all the variousKxcellencies ofthe creature,
as they were in their eternal patterns and principle?, lay hid together wrthin
this (hade. 4. Out of this-ground did -God mak e to fpririg all the creatures m
their primitive paradlfical purity and pleafantnefi/being wrapt up h<
their fird matter, and having their proper feed:- fown here.
Thus was this Darkneis a ifnde indeed,but pure,inducd with a Divine 1 ,•:"■ .
cloathed with a Divine beauty and ludre, bearing a Divine figure, :
forth a Divine fweetnefs, (bread forth every moment frefli wirh a new IU'ffi !
and fweetnefs from the Divine Nature, vailing within itlelf all the Joys and
Glories of God, Chrid,Heaven and Paradife,and as it hides all thefein its B-
(bm, lying itfelf in the Bolbm of Cbrid.
Such is the Ground, fuch is the Dull ofthe Ground, and the Earth, cur 01
which the Body of Man was fird taken, and into which the Body of a dyinl
Saint returns. Such is the Darkneis of Death, that overihadows a Saints bo-
dy,! ike the Nights in Paradile. But there is this advantage now,that this pnrev
primitive Duff and Darknefs are heightened, have a new, and greater beau-
ty, and fweetnefs by the Refurrecdion of Chriir. from the Dead. This is die
fird Dud, the Duft before the Fall.
2. The fecond Dud is that after the Fall underftood in that fentence; Duft
thou art, and to Duft thouflialt return. This is the Duft of that Death which fin
brings forth,a curled Duff, the Dad of the curfed Earth, which bringeth forth
Bryars and Thorns. That former beautiful and Welled Dud lies captivated in
this, as in aPrifbn, or Grave of contrariety and enmiry. This Dud is com-
pofed of three things ; 1. A Separation, Diflblutiort, and Delegation, from the
force and power of Enmity. 2. A Blacknefs of Par kriefs from a cloud and
dorm of wrath. 3. The feeds of fhame, pain, anguifh, horrour and torment
hidden in it.
This Dud is that which the Body of a Saint cads oft in Death, upon this
worldly Image and Spirit, together with the Spirit and Image of this world.
an I
>rld,
. Spi-
rit of this World, within the Kingdom of the Devi^ having no more relation
to a Saint in Death, than the filthy raggs of a Prince in a Dungeon, to the
Prince at Liberty, and in his Pallace.
Death rubbing off the Ruft of this curfed Dud from the Body of a Saint „
leaves it all a mining, rich, incorruptible Dud of pure Gold. His Body is
now entirely with Chrift, a precious, pleafanr, and living Dud in the Gar-
den-Beds, the Beds of Spices or perfumed Flowers in Paradilef' This is the
fecond Diftin&ion ofthe two Duds.
L II 3. Dr.
3 Difi. The third diftm&ion is of a twofold fenfc, Rom. 8. 6. St. Paul
f eacheth us, That to be carnally minded is Death, but to bejpiritually minded is
Life, and Peace. The Greek runs thus: the mind of the rlefh, and the mind
of the fpirit. The word mind is vejtnp*, which fignifieth a practical under-
[binding, and cemprehendeth a twofold a£l ; one of the understanding to
difarn, and judge : another of the will to tail, and reilifh. So the mind is
here a fenfe, and a favour both in one. Thus you have here a twofold fenfe,
Spiritual, and Carnal or Fieihly.
i. The Spiritual (enfe is fet forth three ways, i. By the Principle, z. By
two effects of this Principle. 3. By two companions of thefe effects.
j . The Principle of a Spiritual (enfe is the Spirit y this holy, and blefled
Spirit is the only, and proper Principle of a Saint, and Saintfhip, of a Son
of God, and a Sonfhip to God. Art thou indeed a Saint ? then rhouart in the
Spirit of Glory, and of God, as in thy Root, and Element, as a Tree of Life
In the lioot of Eternal Life, and Love, as Fifhes in the water of Life, as
Birds in the pure air ot Divine Love, as Angels in Heaven, Rom. 8. o. Ton
are not, f faith St. Paul to the Saints) in the Fli-jh, but in the Spirit. Arc thou
indeed a Son oi God ? Then is this Spirit of Grace, and [mmortality in
thee, as thy natural Piincip!e,as the power of Nature according to the new,
and Divine Nature which adteth thee. Rom. 8. 16. As many as are led by
the Spirit of God, are the Sons of God. The word led is 4^r«u a£led. As the
Soul a£b the Bodyt as the principle of reafon the Soul of Man, as the nature
of the Sun a£ta the Sun in itsfninings^n its motions ; thou alio art a61ed by
the Divine Spirit, to which the Sun, the Soul of Man, the principle of rea-
fon are empty, and weak fhadows, fo far as thou in truth art a Child of Licrfif,
and a Son of God the Father of Lights.
Let me here by the way touch a three- fold firing in your Souls. 1. A
mournful firing. 1. A firing of defixe. 3. The firing of praife.
1. Is the Spirit the principle of a Saint ? how then fnould we mourn that
this Spirit of Grace, this Comforter is grieved, that this Spirit of Light, and
Life is quenched by unbelief, fenfuality, unkindnefs, and neglect ?how ihould
we mourn that this Holy Spirit,this Spirit of Truth is flighted, and fpoken
evil of, as a Spirit oi licenticufhefs, or as a fancy, and delufion, and all this
among Saints, at leafl in profeilion, when as this Spirit is the only principle of
Saintfhip ? St. Jude in his Epiftle, fpcaketh of this as the Sin of Devils, for
which they are caft down to Hell, and bound in Chains of Darkr;efs,that they
did forfake their hrft Irate, and their own habitation. It is in Greek not their
Brft ftate,but their hrft principle,*?^- O Saints is not this a Sin, greater than
that of Devils, not only to torfake, but to grieve, and cafl illume upon this
firfr, and gioftbleffcd Spirit, which is your only principle, a principle cf Di-
vine Llie, Ligbt, and Purity; your own habitation, a habitation of Divine
\ ft, and Glorf ?
1. O
[ 443 1
i. O all you, whodefire to be Saints, or to grow in the new, and Divkc
Nature of a Saint j let your hearts burn by day, and by night with continual
longings for the Spirit. This alone is that of which a Saint is bred, by which
he is nourished. This alone is the Heavenly Root, the Sap, the fweet Dew,
Showers, and Influences, the warm, and cheriihing Sun-fhine to every Spiri-
tual Plant. Cry therefore, and wait for this Spirit ; wait upon it ; miniiler to
itifeek irfuck it in by all means,thorow all its own manifeilationsjand ordinan-
ces ofNature,or ofGrace<When this world was fir ft made a beautiful frame out
of a dark Deep,the Spirit moved upon the face of the waters. When Jefus
was conceived in the womb of the Virgin, the Holy Gboft overfhadowed her,
and refted upon her. In both places the expreilions (eem to allude to a Bird, or
a Dove fpreading itfelf over its Neft to hatch its young Ones. When the
Lord Jelus was Baptized, the Holy Ghoft defcended, and refted upon him in
the form of a Dove. Doft thou indeed defire to have thy dark, defiled, dead
heart made a new Creature, to have JeiusChrift to be born, or to grow
within thee, and to be Baptized yet more, into Jefus Chrift the Sea of all
Heavenly Beauties, Loves, and Joys ? O then pray to the bleffed Spirit to
make thy Soul his Neft, to move up^n the face of thy Spirit, to overfhadow
thee, to defcend^nd reft upon thee in his Dovelike form.
q.Oall ye Saints,fing the praifes of the holy Spirkjlet the high praifesof the
holy Spirit be ever in your mouths. Say to the Spirit ; this is the womb of
Divine Life and Power, which hath born us, and brought us forth to be
Children, and Heirs to God ; thefe are the Breafts of Divine Life., and fweet-
nefs which give us fuck j this is itfelf, the Heavenly Milk of the Eternal
word, by which we Hve,and grow, Do you (ee any glympfe of Evangelical
Light, and Truth, do you feel any workings of Grace, any fweet fpringings
of Love and Joy ? Give Glory to the Spirit, it is this blelled Spirit, which now
mines in you, enlivens you, and acts you. The Children of Ijrael in the Wii-
dernefs,in a great want of water, met with a Well, then they fang to it in
thefe words, Spring O Well, the Princes have'Mgged it with their Staves. When
ever thou meeteft with any frefhftream, any fweet drop of the water of Life
rifing up within thee in this parched Land, and weary Wildernefs, fmgto thy
Well, fmg to thebkffed Spirit, and fay in thy Song : my Well fpringeth,my
Tefiis hath digged it in my heart with the Golden Scepter of his Graca, and
Love. Thus let every gracious thought, gracious moving of thy mind,will,or
thine owm principle. Thus much of the Principle
x.The two efle&s of thisPrinciple are aSpiritual fenfe,6t (avour both com-
prehended in that expreffion : to be heavenly minded. How often doth my
Spirit labour in the Bofom, and power of the Eternal Spirit for thefe two
things I. That all ^4en were brought forth into this Spiritual Principle, x.
5 " L 1 1 x That
• - C 444 ] I
That all, who have the Spiritual Principle within them, were continually
acted by it ! How fwcet would life be to them, for the fight of their Eyes, and
reliifli of their Spirit ? They that live in the Spirit, fee all things by a Spiritual
Light, It is indeed a pleafint thing to behold this Light. Every glympfe of
it infufeth a heavenly joy into the Heart, and fcattereth all Clouds of grief
or melancholy. Thefe lee all things in a Spiritual Image, that is in a Divine
and Immortal Glory. They tad the fweetnefs or a Heavenly, and Divine
Love in every thing. Every thing prefentcth itfelr to them in an Heavenly
Appearance^ and every appearance of things cntreth into their Souls with a
heavenly tade, -and reliifli, far fwecter than Hony to the Palate.
All our converfe with things of every kind or Nature,pr Grace 5 of Senfe
or reaion proceedcth from a union with thofe things in one Principle
2nd is a communion with them in that Principle. Such as the Principle is
fuchare the Appearances, and relli fries of things to us, fuch is our converfe
with them. All Appearances of things to Men, or to Angels in every natural
Principle, to our fenfes, or to our undcrftandings are no more than fhadews
or dreams. The Spirit alone is Truth. When melancholy forms, and Ima-
ges of things in this world afflict our Spirits j when the pleafint things here
lift them up to vain joys, and glories • ir the holy Spirit awaken himfelf, and
arijein us ; all thefe fly away, all other appearances of things break up into
an appearance of Eternal Beauty, and BielTedncls fpringing forth from this
Spirit like the fhadows of the night, when the Sun is feen, and a dream,when
a Man awaketh.
We are taught by natural Philofopy, that the Images of things are ken
rhorow a Chridalline humour in the Eye, as a fine Glafs. If this Chnftal be
tiyed with any colour : all things, which we fee,appear to us in that colour.
In like manner there is a native moifture upon our Palate?, and Tongues, by
which we tafb things. If this moifture have any tad of its own, every thing
rafteth of it. Blefled art thou, who lived the life of a Saint. Thou lived the
life of Heaven upon Earth. The Spirit is the Chriftal in the Eye of thy Soul,
thorow which thou feed ail things. This Chriftal hath a heavenly colour or'
Glory ever upon it. Thou then feed all things in this ravjfhing colour, in a
Heavenly Glory. The Spirit is the Divine moidure, and water of life upon
rhepailateof thy Soul, by which thou tided all things. This water of the
Spirit hath ever the heavenly rellifh, the unexpreflible fweetnefs of the Di-
•e Nature, of the Divine Love, of the pleafures of the God-Head. Thus
thou favoured all thingsThis Love,and Sweetnefs thou rellifhedin every thine.
.">. The two companions of thefe two effects of a Spiritual Principle are
fe, and Peace. To be (pirkually minded is Life, and Vc ace.
i. Life The Spirit, and Life are inseparable one from another. The,
words that I fpeak, they are Spirit, and they are life, faith JefusChrid, Jo/j.6,
'Fke Sunt is the fctmram of Life, Ftrhe is called the Spirit of Life. Rom. 8.
The
[44?]
The Quickening Spirit, i Cor. iy. The Power of an Endltfs-Life. Hek
Let us ever pray, that we may ever live in the Spirit : For now we live, if
we (land faft in our fpiritual Principle. The Life which we now live, is in ft,
pure. It hath nothing of any Mixture, of any Defilement, or of any fhudow
of Death. Secondlyjt is perfect It hath all the SweetnefTes, Virtues, Joys,and
Beauties of Life in ir. Thirdly, It is perpetual , It never ceafeth, It never
ended), but (pringeth to Eternity. Fourthly, It is a powerful Life. I: main-
tains itfelf againft all the Powers of Darknefs, and Death. It maintains
itfelf in the mid ft of them, as a fwect Light of Glory, Chining in a
dark place, and triumphing over the darknefs. In a word , this Life is the
pureft, fweeteft, aud moft lading Li e : For it flows immediately, and fpring*
up continually from the Fountain of Life itfelf. Nay, which is far fweeter,
and more glorious, it is Life, as it lies in the Fountain of Life. It is Life not
only from the Spirit, but in the Spirit. So Sr. Vaul (peaks in this Chapter :
They that arc in the Spirit; and to the Gchtians \ ifyc live in the Spirit.
z. The other Companion of a Spiritual Senfe is Peace, Peace in the Lan-
guage of the Scripture, (jgntfieth a perfection of Happinefs. It is diftinguifh-
ed into, i. Peace above with God. 2. Peace within, in your own Con-
ferences and Spirits. 3. Peace with ail Oeatures round about you. O how
true is it, that they keep the Feafc continually, a Royal and Divine Feaft in
white Garments, who live in a fpiritual fenfe ot things 1 Everyday to them
is a Holv Day, a Feftival Day. All things are feftival round about them.
All things are in a Covenant of Peac with them, in a Covenant of Grace,
and Divine Peace. All appearances or things in every State ihine upon them
from the glorified Perfbn of Chrift, as heavenly Beauties flniling upon them.
All Providences, Chang:ngs, and Motions of things, area Heavenly Muficlc,
(pringing up to them, and founding round about them, in the Unity of the
Spirit. Alilmpreflions made upon theirSouls from every paflage of Providence,
or Change, is a moil delicious fweetnefs upon their Spirits, an unexpreffible
Tafte of Heaven and Eternity.
But the manner of St. Paul's Exprefiion is very obfervable, and hath a
great force in it : To be Jpiritually minded is Life and Feace. The fenfe and
favour of the Spirit is itfelf Life and Peace univerfally, abfolutely, in theab-
ftra6t, in perfection, without any Confinement or Allay. The fpiritual
fenfe of a Saint, is the pure, and compleat Eftence oF Life and Peace in its
higheft Activity. How true is it^ that a good man is fatisfied from himfelf ?
How Holy, how High, how Flappy, how Heavenly a thing is it to be a
Saint, to be fpiritual, to live as a Saint, to live fpiritualiy ? Thou now com-
prehendeft all things in an uncorruptible Beauty, Love, and Joy in thy fel£
as in Heaven: For all things are to thee thine own fpiritual Princip'e, thine
own fpiritual Sence, fpringing tip and diffufing itfelf into all blefted Forms of
Glory, Delight, and Immortality within thee. Jefus Chrift tells his Spqufe
in
-[4461
in the Canticles, That {lie is a Fountain of Living Waters flowing from Lc-
vanun : That (he is a Fountain of Gardens j That all her Plants are Plants of
Tar a life. O bleiled Spirit, who liveir, in the Eternal Spirit, as thy Principle,
, • • l -i -' J»« -jcv^j » t*u:- r>-: :~i c -i_: •- ^u_ n»^._: '.
the groin
at once p..
rmft glorious Treafures of the Divine Wifiiom. Thy Spiritual
Principle is the Divine Ground, out of which all theft Plants of Paradile grow
up within thee, as thine own Plants. Thy fpiritual Senfe and Savour, is a per-
petual Feeding and Feailing upon the Fruits of Paradife, which thefe Plants
continually bring forth.
x. The Flcfhiy or Carnal Senfe is alfo illuflrated by three Circumftances.
i. The Principle. i.TheEffecl: of that Principle. ^.TheCompanion of thatEffe&.
i. The Principle of a Carnal Senfe is the Flelh. It is expreily called the
Mind or Senfe of the Flcfh. The Fiefa, the Natural Man, the Earthly Man,
the Spirit of man, the natural Soul in the Language of the Gofpcl, and moii
of them in this prefent Chapter Ggnifie the lame Principle of a carnal Senfe,
of Sin, and of Death. Happy is he that is not here deceive J. Every Earthly,
Heavenly, Humane, Angelical Spirit, or Principle , however enlightened,
lancUfied, heightened by the work of the Spirit , below that Spirit which is
immediately born of the eternal Spirit, which is one Spirit with it, and liveth
in it, is Fkfh, and this Principle of a flefhly Mind, or Senfe, or of Death.
%. The Effect of this Flefhly Principle is Twofold: i. A Carnal, or
Flefhly Senfe. 2. A Flefhly, or Carnal, Savour .How unplealant is thy Life,
who liveft in this Principle for the fight of thine Eyes? The Light of this
World, which alone thoufeeft\5s Darknefs, and the fhadow of Death: For
the Prince of this World is the Prince of Darknefi. Thou meafureft Heaven-
ly and Spiritual things by Earthly and Carnal.
When Jefus Chrift in the Gofpel was reproved by Peter, for the mention
oF his Sufferings and Death, the Lord replies to Peter , Get thee behind tne,
Satan \ For then favour eft not the things of Gcd, but the things of man. There
are Three things remarkable in thefe words, i . There is a Humane, and
there is a Divine Senfe of the fame things, and thefe t wo are contrary
one to another, r- Thofe things that are the thingsofman, and dreadful to
man in an humane Senfe, as Death, are Divine, have a Divine Beauty, and
fweetnefs in them, to a Divine Senfe and Savour. 3. The Humane fenfe,
the Humane Image, and rellifh of thing?, fprings from the Devil, as he is Sa-
tan, that is, the Hater, the Enemy to ail things Divine, to Love, to Light,
to Truth to Immortality, and Blellednefs.
3. The Companion of a Carnal Senfe, and Savour, is Death: To be Car-
tally minded ts Death. 'Tis Death in all the black Properties and Powers of
Death. 1 . That Divine Image of thing?, which alone is the Truth, is Spirit,
and
[4471
and Life, both the Paradifes, the Heavenly, and the Earthly, as it Is new
born, and united unto the Heavenly, lie captivated in a Carnal Mind, or
Senfe, as in a Prifonor Grave. ^, ACarnai£en(eis that outermofl Darknefs,,
which is without the new, and Heavenly Jerufalew. 3. In a Carnal Senfe
areidifbrder, coniufion, and deflation, the difTolutions of all the ban s of
Feace,Beauty,and Life. For thefeall confiir. in that order alone, which hath for
its band the Unity of the Spirit. 4. A Carnal Senfe hath ever the (ling of
Death in it. Fears, Cares,Grief> Pains, Anguifhes, Torments never ceafehere.
They are the Worm which never dyes, the Fire, which never goes out, in
this region oi the fhadow of Death, a Carnal Mind, or Fiefhly Senfe.
Naturalids tellus,that fomeCandles may be (bmade^hatail thePerfon.s feen,
by thole lights (hall appear as Ghoffs one to another, or the whole place feem
full of Snakes, and dreadful Serpents. Such are thofe lights of a Carnal
Senfe, by which all things are feen of thee, who art in a Carnal, Fiefhly
State. Every thing of Truth, as it appears to thee, is an apparition from be-
low, bearing Palenefs, Terrour, Death, and Hell in the face of it. Thou canft
no where walk, fit, lie down in peace. All places, all States to thee are full of
Serpents, hilling, (hooting out their forked ftlngs.cafting their poyfon at thee.
Wo to you, O ye Inhabitants of the Earth, ye, who dwell in a fiefhly
fenfe of things. The Devil is ever in themidfl of you with great rage ; here
he is known by his name Satan, the Enemy, the Hater. But ye, O ye Inhabi-
tants of Heaven who live in a Spiritual Principle, why are you ever found a-
broad ? Why are not all your walks within in the Spirit, theheaven'y Para-
dife, which God hath planted, and fet you in to drefsit, and to keep ir, and
to eat of the fruits of it.without any exception within your own Spirits ? Be-
hold ! not a fingle Cherubim, but the whole Army of glorious Angels, with
the Pretence, and Power of the Eternal Spirit, as a flaming Sword turning
every way, keeps the entrance into this Paradife, not to keep you out, but to
defend yoU in-it by fufTeringno evil thing, none of the Powers of Darknefs,
of Death,of Wrath,to enter here.Whiie you are without in a Carnal Mind,
and Worldly Spirit, you are among the holes of the Foxes, the Dens of the
Lyons, and the Mountains of Leopards. All things, with whick you converfe,
afcend from below, from the Earth, from the natural Soul, and from the De-
vil,as St,James teacheth us. All thefe three the Earth, the Natural Soul, and the
Devil are Links in the lame chain of Darknefs immediately faifned one roa-
nother. The light, and breath of your life in the Spirit or. this world is the
fmoak from the Bottomlefs Pit. Your Beauties, your Joys, your pleafant
things are thofe Locufts fent forth from thence, mentioned in the Revelation,
with Faces, and Hair like Women, with Crowns upon their Heads, falfe
Shows of Sweetnefs, Softnefs, Greatnefs, and Glory, but flings, invenomed
flings, the flings of Death are in their tails. O ! Retire into your own enclo
fed Gardens., there within your own enclosed Grounds, your &W9 Souls, fit un-
der
F 44S ] _
:r year own Fig-Tree, your own Vine, which are your own Spiritual Prin-
ciple, our of which the univerfal Image of things both Heavenly, and Earth-
ly fpringeth up into the perfection or" all pure Beauties, and Joys with im-
mortality. Delight your ielves under their fhadows, where you are fafe from
all Ev;i, and at reft tor ever. I again teftify unto you, as I have often, and
aiwaics teftified in all my Sermons, and Difcourfes, that there is no Salvation
1 the fit fh, or in the flefh. O then ye, who are yet round walking alter the
rlefh, give no reft to your (elves here. Cry night and day without ceafmg to
the Holy Spirit to take you up upon his Wings, and to translate you Hidden*
ly,ina moment, out or this Wilderncfs of fiery Serpents into the promiled,
and good Land flowing with Rivers of Milk, and Hony, the Milk of the E-
ternai Word, and the Hony of the Divine Wifdom, which both are Jefus
Chrift, the Fulnefs, Swectnefs, and Glory of the God-Head. O that thefe
words, as now you read, or hear them, in this very moment, thorow the power
of theblefled Spirit might be as the hands of Angels laid upon Loty to haften
vuu out of this Sodom or the flefh, while you linger here, into a place of fife-
iv ^ the City of the living God in the fecret of the Spirit, before the Lord rain
down lire from the Lord upon all Flefh.
The prohtjthe pleafure, the feafbnablenefs of this difcourfe hath carryed me
Larthcr.cv ft.iyed me longer upon it than my method feemed to require. Let ui
now return to apply this diftinction of a twofold fer-fe,Carnal,and Spiritual to
our prefent purpofe, which is to let forth the Beautiful, and Bieikd Sta»e of
a Saints Soul and Body in Death. We have heard that a Spiritual fenfe is Life,
and Peace abfblutely, univerfally, eternally, without mixture, confinement or
change • that all things here are in the purity ,and perfection of Divine Life,
Beauty, and Joy. We have alio heard, that the Carnal Sen fe is Death, as it
reigns entirely here, (bar it is confined hither, ihut up in this Pit, and without
thisfkfhly Principle hath no where any place.
1 fhail bring this Diftinction home to my purpofe of making Death all over,
in every part lovely, and pleafant to a Saint, by two Propofitions.
1. Proper This is the fir ft. A Saint by dying is taken entirely in his whole
Pcrfbn, Soul, and Body our of the Carnal, or Fiefhly Principle, out of the
Fltfhly Senfe, and io cut or Death.
1. Propel? A Saint by dying is in his whole Perfbn, Soul, and Body ga-
thered up entirely into a Spiritual Principle, and fb into the Immortality of a
Divine Life, Peace, and Delight.
1. Propofi A Saint by dying is taken entirely in his whole Pcrfbn, Soul,
d Body but of the Carnal, or Fkfhly Senfe, and fo out of Death. L (hall
open, and confirm thh Proportion to you by two Scriptures.
1. The firft Scripture is the 1 Epiftie of St. Teter, 4. 1. Wherefore feeing
1 hi :ft hath differed in the Flefh, let us alfo arm cur felves with the fame mind.
Eo* he (hat hath fullered in the Flefh, hath ccafed from Sin, The Holy Ghoft
clearly
•
V
C 449]
clearly relates to the death of the Lord Jefus, and of a Saint. He fpeaks o£
the time perfectly paft j he that hath differed in the Flefh, that is, he that
by dying hath compleated, and finifhed his fuflerings in the flefh, he hath cea-
ihd from fin. He thatdyethin union withChrift in the vertue of his death,
and in a conformity to it, in the firft moment of death ceafetli from all the
Evils of Sin, the Guilt, the Power, the Pollution, the Punifhment,and fb from
Death itfelf.
See the infeparable connexion between the Fiefh,Sufferings, Sin,and Death.
All thefe continue together,and ceafe together. O you, that hear or read, un-
derftand thefe things, and lay them to heart ! This Flefh, which is fb dear to
us, which we are (6 loath, and unwilling to part with, which we tender as our
neareft, and deareft. felf, is our only divifion from our felf, a bed of Snakes,
and Enmity. It is the root, the (eat, the food, the fewel, the fruit of Sin, and
differing, and death. This Flefhly Principle, and Senfe, this worldly Light,
and Image, which we account Life, arid the Sweetnefs of Life, in which we
think all the dear Treafures and Joys of Life are comprehended, is no other,
than a deep, dark, and miery Dungeon, where we lie in the midft of the hif-
fings, flings, and poyfons of innumerable Toads, and Serpents. This Sin,
which fo eafily befetteth us, and winds itfelf into our bofbms, is that weight,
wlrch prefleth us, a < d finketh us down, that chain of Darknefs, which tyeth
us down, and faftneth us here below in the horrible Pit, and Dungeon of this
Flefhly Principle, and Senfe, this Flefhly, this worldly Spirit, and Image. This
Death which feemeth fb dread Ful to us, which we fb tremble at, and fly from,
is that deareft Friend come down from Heaven, from the bofbm of God,
that beautiful hand put forth from the fecret of Eternal Life, Love, and
Glory, which taketh off this weight, which knocketh off this chain of Dark-
nefs, and reftoreth to us our filver Wings, and golden Feathers, by which in a
moment we fly forth from this Cage of unclean Spirits, this Dungeon of the
Flefhly Principle, and Senfe never to return into them any more.
O Believers, fear not, fly not from Sufferings ! Be v/iiling to facrifice and
offer up this Flefh, as a whole Burnt-Offering in the Flame of Sufferings un-
to Death. Kifs Death as a lovely Bride , as thofe perfumed Flowers, thofe
Beds of Spices, the Cheeks of the Heavenly Bride-groom, mentioned in the
Canticles: For the Flefh, the flefhly Principle, and Senfe, the Spirit and
Image of this Flefh, of this World, together with the Sufferings, Sin, and
Death, end all at once in the Death of a Saint^ in the very firft, moment of
his Death.
A Holy Divine, when he was dying, lay upon his Death-Bed, finging
this often over; Now I ft all Jin no more. We read IJaiah 59. i. That our Ini-
quities Jepar ate between us and our Godjur Sins hide, his face from us. Death is
indeed a (eparation,but it is not the reparation of the Soul from the Body.The
feparation of the Soul or the Body from God, this is Death indeed, this alone
M m m is
is Death. This world, this worldly Spirit, and Image is the Curtain, or Vail,
the Partition wall between us and the Face, orBofom of our Heavenly Bride-
groom our Lord Jefus. So Guth Sc. I aul : Our Gofpel is hid to thofe, whofe
Eyes the God of this world hath banded, that they jhould not behold the Light of
the Knowledge tf the Glory of God in the Face, or Pirfin of Chrifi. The
FlefhJy Principle, or Senle is the unpayable gulf between us, and the unfear-
chable Treafures of the Divine Nature,of the Bleffed Perfons in the Divine
Nature, the Father, the Eternal VVord,the Holy Spirit. Sin digs up, and keeps
open this Gulf, fin builds up this Partition wall. Sin draws this Curtain be-
tween us, and the Divine Beauties, the Divine BlefTednefs. O dying Saints,
break forth into (ingings / O all ye Saints rejoice, and triumph at every
thought, at every approach of Death ! Abraham (aw the day of Chriit, and
rejoyced to fee it, faith our Lord Jefus in theGofpel.The word rejoyce inGreek
'is iiytXMxiu.To, that l?,he danced a Galliard. When theVirginMary,withChri(t,
in her Womb, came to the Mother of John the Baptifl, the Babe within her
fprung for joy. Thus O Believers let your hearts fpring for joy within you at
the approach, and prefence of Death. So Death coming to you as a beauti-
ful, and a heavenly Virgin with Jefus Chrifi: in its Womb,not after the Fltfh,
but in the Glory of the Spirit, to be delivered of him immediately into your
Bofbms, as a Bridegroom that at once in the D me moment appears to you in
Glory, makes you worthy of himfelf, by being like himfelf, and one Glory
with himfelf,makes all thmgsLife, Immortality,& Glory round about you. Be-
hold the day of yourDeath both afar oh\&nearat hand as the day ofChri(t,as
a day,which theLord Jefus makes,vifmg himicl fas the true Sun upon you, 6c lo
turning this Sun into Darknefs, before the brightnefs of his o* n appearance,
enlightning all within you, and, without _you with another Light infinitely
greater, infinitely fweeter. At the fight of this day, as Abraham did, fo let
your hearts fpring with a pleafantlightnefs, and dance Galliards in your Bo-
{om. Now fing of Death, and fay in your fbngs every one of ycu, as you lie
upon your Death-beds: I dial! (In no more, I (hall be in Flefh no more, no
more for ever in this Fleihly Principle, and fenfe, which hath fb lonp; bewit-
ched me, and held me by their forceries in the Houfe of Whoredom?, and of
Death. I fhall be in this world fb loathfbme, and ib hateful to me, I fhall fee
this wcrld, and this Image or. things, which hath been fb long fo tempting,
and tormenting to me,no more for ever. Farewel for ever all diftances, atl
divi(ions between me, and my Jefus, my Gcd. Henceforth fhall I with open
face in my Soul, and my Body behold the open, and unvai'ed Face ot God.
Henceforth (hall I with my naked Soul, and Body lie forever in the naked Bc-
fbm of my Gk>-iricd Saviour,' my K:ng, and Husband, giving him of my
Loves, drinking in abundantly his Loves, and bringing forth continually by
tairu all the Spiritual, vnd Heavenly fruits of Life, and Immortality.
The morning isca'lcd R >(y hngred, becaufe the morning Beams, as Rofy»
hnger^
fingers feem to open the Curtains of the night, and let in day upon us. Death
is to a Saint of a truth this Rofy fingered morning, which by fweet beams
breaking forth from on high, draws afide the Curtains of this night of Flefh,
and lets in upon us the Eternal day, which at once in a moment overfpreads
our Souls, and Bodie?,and fills all things to us with its blefted Light, making
us, and all things new in the newnefs of its own Heavenly, and Immortal
Beauties,
The fecond Scripture is, 2 Coring. 6,8. Therefore we are alivaiti confident?
knowingjhat wbilft ive are at home in theBodjtwe are abfent from theLorJ. Wc
are confident I (ay being willing rather to be abfent from the Body, and pre-
fent with the Lord. Of what Body fpeaketh the ApoftJe here ? What Body is
this, which thus divideth between the Spiritual Bride, and her Heavenly
Bridegroom, that a Saint cannot be prefent with both at once ? If he beat
home in this Body, he mud be abfent from Chrift, and a bammed Perfbn
from his Bolom. If he will be prefent with Chrift, and enjoy him, he muft
caft off this Body, and be abfent from it.
Is this the true, and proper Body of a Saint ? How can that be ? The true
Body of a Saint is as much himfelf, as his Soul is himfelf. He can be no
more abfent from his own Body, than he can be abfent from his Soul,or from
himfelf. . ^^
We read in the (atae Chapter, g Cor in. 6. Towards the latter end, that the
Body of a Saint is the Member of Chrift, and the Temple of the Holy
Ghoft. When St. Paul fpeaketh of a Body, from which we muft be abfent,
that we may be prefent with the Lord Je'us ; fure he cannot mean this Body,
which is a Member of Chrift, which is united to Chrift, and implanted into
him. Can I be abfent from Chrift by being prefent with that Body, which is
a Member of him, a Member in him ? Can I be abfent from this Body, which
is a Member of Chrift, while I am prefent. with Chrift? O Believers, be not
weary of living in the Body, only know your true felves, and your own Bo-
dies .' while you live in thefe, you live in Heaven, and are ever with the Lord
Jefus. For your Bodies are his Members, and (b the fulnefs of him,who filleth
all in all. O Believen fear not to-die, you part not with any thing, that is tru-
ly your felves, truly your own. You part not with your Bodies, nor with
any thing, in which they have any true propriety, or which hath any dear
Relation to them. For your Bodies are the Members of Chrift, Baptized into
one Body with him by that one, and the fame Spirit, which gathereth up all
things together unto him, and into one in him.
Thy Body, O Believer, is tfie Ten >le of the H:,\y Ghoft. When the
Spirit of Goo, and of Glory [tsupoj this Temple, h< er removeth ofi
from it any more. W^ nters into this Temple of he never goeth
forth, nor leaves it e1 is his tn pie upon the true Mount
Sion, the Soul, and 3 a Saim which hV hath chofen for a retting place
r m m 2 tax
forever. O Saints have patience, and peace in life. For by being at" homeii
your Bodies, you are in the Temple or the Holy Ghoft, which he rills with
his Glory, where every thing utters Glory. O Saints have pleafure in Death.
For Death cannot divide your Bodies from you, nor the Holy Ghoft from
your Bodies, which are his Temple. Can you ever be abfent from Chrift
while you are prefent in your own pioper Bodies, which are the Temples of
the Spirit of Chrift ? Can you by being prefent with the Lord Jefus be ab-
fent from thefe Bodies of yours, which are the Temple of the Holy Spirit
which is the higheft band of Unity ; the dwelling place of that Spirlr,which
is one with the Lord Jefus ? No certainly, this can never be. Thy Body O.
Sainc is ever, in life, and in death, filled, and overfhadowed by the Holy.
Ghoft. When it feems to fall into the Duft, and Darknefs of Death according
to the Carnal fenfe ;then doth thy Heavenly Dove give to it according to the
Spiritual fenfe its own filver Wings, and golden Feathers.
What then is this Body of which St. lJaul (peaks to the Corinthians, which
gives him a triumphant confidence in the face of Death, while it is his grea-
teft ccfire to be abfent from this Body, that he may be prefent with Chrift?
Is it not that Body of Death againft which he cryeth out, Rom. 8. /. Q
wretched Man that 1 am^ vjho flail deliver me from this Body of Death ? This
he callsalfba little before in the fame Chapter that flefhof his, that felf, in
which there dwels no good. This is the Flefhly Principle, and Senfe, the Spir-
it, and Image of this world, which is fprung up out of the Fall, which lies as-
a difguife, and a cloud upon the true Perfbn, the Soul and Body of a Saint.
What is not this the Body, which is the partition-wall between thefe two
Spiritual Lovers, Chrift, and a Saint, while he lives here, which being caft of:
in Death, they find themfelves *in the pure, beautifuL and naked Arms of each
other. What is Death now to a Saint? Is it not the power of the Divine life,
and love in a Saint breaking forth,, and as it breaks forth,tearing orl,and bur-
ring up this difguife of Flefh? Is it not the power of a Divine Light, and
Glory breaking forth, and as it breaks forth, Scattering, and blotting out the
cloud of this Body of Death for ever ? How beautifully does the Body of a
Believer fhine forth now in Death, as a naked Member of our glorified Jefus
cleanfed from all its duft, and defilement, when it is taken up entirely out of
theflefhly Principle, and Senfe? How beautiful, and glorious a Temple on
every fide of it doth the Body of a Believer now appear in Death, when it.
comcth entirely out of its Cloud by being entirely taken out of the Spirit,
and Image of this world ? The true Body of a Saint lieth while this life Jaft-
cth, as in a Dungeon, or Grave. It ftands here like the glorious Tabernacle
compofed of the moft precious materials, Silks, Silver, Gold, the choice!!
Woods- wrought with all the richeft colours, and the moft curious Figures in
Needle- work, and Carvings of a Divine Workmanfhip, which ftood in a vaft,
and howling Wildernefs, covered with a Tent of Badgers Skins, O ! how.
pure.
pure, how precious,how beautiful, how divine a thing is the Body of a
Saint in Death, when it cads off this Body of Death, the corrupt, the car-
nal Image, and Principle entirely,and is 1'een now no more for ever in any ap-
pearance,be(ides that alone of a naked Member in the moil lovely, & Alining
Body of the Lord Jefus ? |With what fweetnefs, and1 beauty dcth it
break forth now .as a moll amiable, and admirable Tabernacle of the
Eternal Spirit, when by death it calls' off the Tent of Badgers Skins, with
a]l the darkning, and deforming impreflions of Duft, and heat, and at
once pafleth out of the Wildernefs of this worldly Spirit, and form of
things unto the good Land of reft, and promife, by palling in a dry, and
Howry path thorow the River Jordan, that fweer, and bleffed bound of
Death, between the dreadful de(art,and heavenly Canaan.
Give me leave here to drop upon your hearts four brief exhortations.
i.O that all Men would love the King of Saints,the Lord Jefus. It is he a-
lone, who fubdues the King of Terror, that is, Death, and is more, than a
conqueror over him, making him the King of delights. He changeth the Re-
gion, and Kingdom of Deatb,which is the Principality of the Devil, into the
Kingdom of God, which is Righteoufnefs,Peace,and Joy in the Holy Ghoft.
2. Set a value upon the union v/ith the Lord Jefus by faith. Ask, feck,
dig for this by day, and by night, in Prayer, in the Word, in the Society of
the Saints, in every ordinance, in every creature, tjiat you may believe in the
Lord Jefus, and that you may be united to him by believing. Let nothing
diicourage you in this purfuif, and expectation. The^-Lord Jefus hath given
himfelf for you, even unto Death, that you may be his in the fweeteft, and
mod intimate union. He giveth himfelf to you in his life of Glory, that he
may be yours by an immediate, and entire union. He giveth his Spirit to
you, to be the Maker, and the band of this union, to. work faith in you, and
make you Believers. He is now with you, now in you in the fulnefs of his
merits, righteoufnefs, glory, love7 and Spirit. Now this moment open the
Eyes of your minds, and behold him in the midft of you, open your hearts,
and take him in, call: your (elves into his open arms, and heart, cleave to him
by believing. So even this moment (hall your Souls, and Bodies both, which
are naturally the Members of this Harlot, the Flefh, and the World ; which
are naturally Dens of Thieves, and Devils, become the Members of the Lord ■
Jefus, and the Temples of the Holy, Ghoft. The Lord Jefus (hall be in your
Body itfelf, as in a Member of himfelf, a Fountain of living waters even in
Death, and in the Grave, making it there a Paradife, a Garden for God, and
for all bleffed Spirits. The Holy Ghoft (hall be, not only in your Souls, but
in your Bodies alfb as in his Holy Temple, even in the darknefs of Death it-
felf, filling it with his Glory, and moving over it with his Doves Wings,the
Wings of Eternal Love.
3, Make it your chief work, and end to grow in the knowledge of the
Lord
(4J4l
Lord Jefus. What care, and pains do we take to grow in riches ? yet riches
profit not in the day of Wrath. To know him is eternal life. With what
diligence do we purfue the wifdom of this world ? Yet faith Solomon, as dy-
etb the Fool,fb dyeth the wile Man. If thou gain, and grow in the know-
ledge of the Lord Jftfiis, this is a wifdom, whicn will make thy Soul, and
Body both thine with a Light of Glory, and Immortality, even in Death it-
felf. Solomon faith, that when undemanding enters into our Souls, wifdom
will be fweeter, than hony to our tad. O what new taft.and 1 ellifhes of new,
and unexpreflible (weetneffes doth the Soul Hill meet with,which is ftill grow-
ing in the knowledge of our Lord Jefus ? What a fweet tad, and rel!i(h of
Death beyond all the delights of Life doth the knowledge of Jefus Chriff.
give unto us, reprefenting it as a Feaft of pleafant things to our Bodies alfo,
as well as to our Souls ? When thou underilandeft the fellowfhip, and vertue
of Chriits Death in thy Death, thou (halt fee Death in thy Soul, and in thy
Body, as the Carkafs of a dead Lyon torn in pieces by that true Samfcn, the
Lord Jefus, whither the Father himfeif, and Chrift, and the Holy Spirit, with
all the bleiled Angels refort, as Bees to their Hive ; laying there their Hony,
and their Hony-comb for thee to eat.
4. O you, that are Chrifts, love Death, Death is now become but a fha-
dow of Death. True life with all the joys of life, vails itfelf beneath that
fhadow. If you knew the love of the Father, the Glory of the Lord Jefus,
the joys of the Holy Ghoft in Death5 if you knew what the Death of a Saint
were,how precious,you would ask itcontinually ofGod,that he would haften it
in the time thereof. You would cry out cont':nually, as Siferas Mother did,
why doth his Chariot ftay ? Djathis not now a fhadow of Death,buta living,
delightful, and divine fhidowcaft from the glorious face of our Lord Jefus,
under which our Souls, and Bodies lie together, as in a fweet, and divine fleep
in his Bofom, in which fleep all the joys, andg'ones of Heaven, and Eternity
are prefent with us, as a divine Dream, out of which we wake at the Refur-
redtion, finding all to be true, eternally true, and the Tweet fLadow,and dream
themfelves Ovallowed up into a bright, clear, and full enjoyment. Thus, ac-
cording to St. Pauls Language, doth the vaj Body of a Saint, when he cfie?,
lleep in the Lord. Thus 1:, death to the Soul, and Body of a Saint, as the
Curtains of Purple round about Solomons Bed, where the Saint lies now in the
embraces of the true Sold non himfeif, the King of RighteoufheO, and King
of Peace, or round about tbe Chariot oi' Solomon, which had within it a
Throne of Gold, aawl was paved with Love, As the Sun by its influence
forms a precious Mine of Gold in the bowel* of the Earth, which afterward
being taken out,-. irated from itsdrofs, becomes pure and incorrupti-
ble, and reinadeaCnown i iead of a King: fo the Lord Jefus
by his Spirit £an ne •■•, m heavenly Sou] and B< dy in a Saint, which are
both his precioi] M s, his remp es .1 Gold. But while this life lafts, they
are
are in th's Body of Sin, and Death, as Gold in the Oar. In the moment of
Death the Lord Jefus takes them both our, feparates them entirely from the
drofsof all earthlinefi, and carnality, makes them pure, and mining Diadems
in the hand of God.
x. Propof The whole Perfbn of a Saint in Soul and Body at the moment
of Death, is gathered up entirely into a Spiritual Principle, and fo into a
Spiritual Sen(e,and fb into a Divine Life, and Peace. This followeth of ne-
ceility upon the former Proportion, which I have already proved by the
Scripture. For, if a Saint m Death be gathered up entirely out of a Carnal
Princip'e ; he is gathered up entirely into a Spiritual Principle. There is now
no middle between thefe two.
We read in Scripture of the divided ftate of a Saint between freedom, and
bondage, liberty, and captivity ; the War between the Spirit, and the Fiefh,
while he lives on Earth. Accordingly we meet with exhortations to abide in
Chrift, to walk in the Spirit, if we live in the Spirit. Bur, when a Saint die?,
we read of him, and that with a peculiar relation to his Body, that he deeps
in the Lord, that he deeps in Chrift. O fweef, and full expreilion ! O beauti-
ful and bleftcd State! Now is a Saint with his Body, as well as his Soul alone
in. Chrift, entirely in Chrift, for ever in Chrift, in Chrift rifen from the
Dead, a quickning Spirir, in the Glory of the Father, with the fulnefs of the
God-Head,K and all fulnefs dwelling in him. Now is the Body alio of a
Saint at reft in a fweet reft, in a living reft. For fuchis the reft of fl.ee p.
It is in an immortal , and glorious reft, in a reft of Divine Love, and Joys,
which,though it bears the fimilitude of Death to CarnalSenfe, yet in truth is
above all the degree?, and delights of life here. For fueh is the fleep in Chrift.
But I will open this Proportion to ycu mere clearly,and rutty by that two-
fold relation, which the Scriptures attribute to the Body of a Believer, i. Of
a Member of Chrift. 2. The Temple of the Holy Ghcft. Beth thefe are
affirmed by the Holy Apoftle, and the Bieffed Spirit, with an allured conH-
dence, as truths known to all, and undeniable by any, 1 Ccrin, 6. 1 5N Know
ye not j that yow Bodies are the Members cf Chrift ? 1 9= Know ye mt> that your
Bodies are the Temples of the Holy Gkcfi ?
1. The Body of a Saint is the Member of Chrift. This relation of Mem-.
berlhip implyeth three things. 1. Union, a. Communion. 3. Proportion, or
Suitablenefs.
1. There is an union between the Body of a Believer, and Jefus Chrifl1, an
U'nion of Memberfh'p. But to what Chrift is the Body of a Believer united ?-
To Chrift rifen from the Dead, "to Chrift in, Glory. So you ftisll read, Ro?n.
7. 4.. Ton are dead by the dead Body cj Chfift, 1 hat ycu might be Married,:
to another, to him ivho is rifen from the Dead. Marriage/and Member (hip are
twodiftinSl expreilion? of the fame union between Chrift and a Saint, which
for its dearnefc, nearnefy entirenefs, and mieparabUMieli h unexpreiiible, in a3
much
U$6 ]
nuch as It comprehends the fweetneli, and vertue of all unions among the
Creatures, either Men, or Angels, and tranfcendeth them all. Bat you have
efe two unions of Memberlhip, and Marriage between the Body of a Saint
!ngly and expredy, and the Lord Jefus, joyned together by St. Paul, who
oundsthatcf Memberfhip, upon that of Marriage, i Covin. 6. 15. Know
tenor, t bar your Bodies are the Members of Chrift Then he makes good that,
thus, tv, 16. 1 J. It is [aid thofe two frail be one\Fle(lr3 But he that is joyned to
the Lord is one Spirit. The days of thrifts life on Earth are called the days of
his Fkfh. He hath the name of a Spirit given to him, as he is rifen from the
Dead, as he is in the Heavenly Image, and in Glory. So St. Paul calls him in
one place the Lord that Spirit, in another place, the quickning Spirit. St. Pe-
ter faith of him ; he wus put to death in the Flefh , and otuickned
in the Spirit. Thus the Body of a Saint is married to Chrift, is a
Member of Chrift. By this union it becomes a Spiritual Body, a Spirit, one
Spirit with Chrift.
There is a threefold band of this union of Memberfhip, the kme Spirit,
the fame Life, the fame Image.
1. The firft bund of Union in this Memberfhip between the Body of a
Believer, and Jefus Chrift, is the fame Spirit, St. Paul faith, 1 Corin. 11. 1 3.
We all by one Spirit are Baptized into one Body. The Unity of the ever-blefled
Spirit is the fure, and fvveet band which rye th one to another, the glorious
Head, and all the blefled Members in the Body of Chrift. But what fweet-
nefs lies in the univerfality of that expreflion ; we all are Baptized by one
Spirit into one Body ? As the Soul of Man is all in the whole Body, and all
in every part of itj fb is that ever-biefied Spirit, which is in the whole Hea-
venly Body, of which the Holy Angels, Glorified Saints, Chrift, and the Fa-
ther are Fellow- members, one and the fame, whole, and entire in every part
of this Body or thine, O Believer, which in its loweft, and moft broken State
is a Member of Chrift. This union is fb much mcreclofe, full, and fweet be-
tween the Members, by how much more Spiritual the Body is; by how much
the more high, and divine the Unity is in this Body ; t>y how much the more
high, and divine the unity of that blefled Spirit is, in which the Father of
Lights, the Heavenly Bridc-groom,Glorified Saints,all the Elect Angels dwell
tog -therm one,
2. The fame Lire flowing from this one Spirit is the fecond band of th's
Un'on. We read from St. Paul, Rom. 8. 11. If the Spirit of hirri
%'hichr&ifedi . he Dead , dwell in you, he that raifed up Chrift from
the. Dead, fiiall aljb quicken your mortal Bodies by his Spirit dwelling m you.
This expreflion ,{halifiui . iignirieth not only an eilccl at a .nee, at
laft day, but a pre fen t eneet immediately flowing from the indwelling o:
1 c Spirit in us. For the union between theSpirk, and out' Bodies, by which
.l ciwelleth n l] aifc^as well, as in cur Souls, i. a vital union, an union,
from
U?7]
from which Memberfhip fprings. This exprefllon then, fhall quicken youf
mortal Bodies,is like that of St. Paul in the fame Epiftle 5 Sin fhall not have
dominion over you, if you be not under the Law, but under Grace. Shall,
there cxprefteth an effect, immediately, and infeparably flowing from its caufe,
a freedom from the dominion of Sin by being under Grace, not under the
Law. The Spirit of Chrift findeth our Bodies Natural, and Mortal ; but by
itsenterance into them, and inhabitation in them, maketh them, immediately
Spiritual, and Immortal by their union with Chrift, and by the pouring forth
of his Life, and Immortality into them .
3 . The band of union in this Memberfhip is the fame Image. All the
Members of every Body make up one Image, in which eachfeveral Member
bears apart. As we have born the Image of the Earthly Man, fo (hall we al-
io bear the Image of the Heavenly. So far, O Saint, as thy Body is a Mem-
ber of the Heavenly Body of Chrift, it bears the fame Heavenly Image.
This is the hVft thing in Memberfhip,the union.
2. There is in MembeHJiipa Communion. We read the 1 Corin. 12. 24,
25*, 26. God hath tempered Yhe Body together, having given the more abun-
dant honour to that part, which lacked, that there ffiouid be no Schifm in
rhe Body, but that the Members fhoiild have the fame care one for another,
and whether one Member fuflef, all the Members (lifter with it, or one Mem-
ber be honoured, all the Members rejoice with it. There is a threefold Com-
munion in the Body of Chrift. A Communion of Cares, a Communion of
Sufferings, a Communion of Joy and Glory.
1. There is a Communion of Cares. All the Members have the fame care
one for another. As it is in the Natural Body, the Head, the Heart, the Eye,
the Hand, all are fet on work tor every other part, for the little Toes, as for
themfelves, to defend, or cherifh it upon every occafion : fb is it in the Body
of Chrift. O Saint ! with what quietnefs, and fecurity mayeft thou lye down
to reft, and fleep in the midft of all wants, enemies, and dangers ? Thy Bo-
dy hfelf is a Fellow- Member in the Body of Chrift with all the glorious $n*
gels, and Blefted Spirits, w th Chrift the head of all, and the Father the Head
of Chrift. All thefe have the fame care of thy Body for every part of it in
every State, as for themselves. For it is themfelves, a Member, and part of
themfelves. They all areprefent withit,they encompafs it, they minifter unto
it all things feafbnable for its defence,, and- com fort.
2. There is a Communion of differ ings. Whether one Member fufler, all
the Members differ with it. O Chriftians ! what a fveerning is this to rhe
bittereft affliction ? How doth this take away the folitude, the fadnefs, the
fting from Poverty, a Prifbn, a Sicknefs, the Grave ? You are in the heart of
all Angels, and Saints of Chrift, and of the Father to fuffer,to live, and to
die together with you. All the Heavenly company, that are by one Spirit ga-
thered together into that one glorious Body of Chrift, lye down with you in
N n n the
C 4-5-8 ]
the Duft,in a Dungeon, on a fick Bed, in the Grave. How is the Spoufe of
Chrift now in its mod folitary, and afHi&ed State indeed, as two Heavenly
Companies, according to the expreflion in the Canticles'?
3. The Fellow-members in the Body of Chrift have a Communion of
Joy, and Glory. Whether one Member be honoured, all the Members rejoice
withir. A Believer is ever glorious, ever blefled. St. Peter faith, rhat when
we differ for the name of Chrifb, the Spirit of Glory, and of God refteth
upon L3. Every fullering of a Saint, fo far as he is a Saint, is for Chrift. Why
art thou ever melancholy, why is thy Heart heavy within thee, O Believer ?
Open thine Eyes to fee them, open thine Heart to take them in. Behold the
Joys, and Glories of all thebleikd in Heaven are thine, are prefent with thee,
and ever red upon thee. I will conclude this Communion with that mod re-
markable expreflion : God hath tempered the Body together. The word is
hath mingled the Body together. How full an expreifiort is this ? How dot'
this mixture fweeten all our (iifierings, and make all our Joys far more plea-
fant ? Thou, O Believer, with all thy fhame, and furlerings art tcmpeicd, and
mingled together with all the Saints, and Angels above, with Chrift1,
and the Father, with all their Joys, and Glories. Ail the fame Heavenly Com-
pany, with all the fame Joys, and Glories, are tempered, and mingled toge-
ther with thee, with thy ihames,and fufferingshere below. Thus are all one
piece, and that one piece whole, and entire in every one. Thus is the greater,
the greateft comelinefs put upon the moft indigent. Thus is there no Schiim
in the Body. As in many Spirits tempered into one Spirit, many Liquors tem-
pered into one Liquor, many Spices beaten into the fmalleft Powder, mingled
into one coftiy Ointment, every portion of this Spirit, this Liquor, this Oi
ment hath all the Spirits, all the Liquors, all the Ointments of the whole
it : fb is the Body of Chrift in general, and every Member in particular.
3. The proportion, or fuitablenefs. There is no Schifm in the Body of
Chrift. If this be pure, precious, living, immortal, heavenly, and glorious;
then is thy Body alfo,OBehever, fo far as it is a Member of this Body, pure,
precious,iiving,immortal,heavenly,<3r glorious. How l:ving,how immorta),how
beautifu!,how gloriou?, how divine a thing is that Body of a Saint, which is a
Member of Chrift in Glory ? What Life, what Joys are thofe of this Body,
which is in fb dear,fb iniep2rable,fb intimate an Union,and Communion of the
fame LifeJoys,Beauties, and Spirit with all the glorious Angels,bleffed Spirits,
Chrift himfelfjthe Head ofall,& the Father in Chrift? This is the State of the
Body of a Saint, as it is a Member of Chrift. Bur while a Saint lives in this
world, his Body is partly the Member of this Heavenly Husband, the Lord
Jefus, and partly the Member of a Harlot, this World, and the Flefh; in as
much as a Saint here below hath his life, and conversation divided between
the pure Spirit of Chrift, and the Whorilh Spirit of this world. O fwcet, O
beautiful, O precious, and blefled Death ! By Death is the joyful, and glorious
reparation
[4591
Separation made in the Body of a Saint, between the precious, and the vile,
between the heavenly Bridegroom,theLord Jefus, 2ndtheHellifliAdulterer,this
World. Now it ceafeth for ever to be in any degree any more the Member of
the Harlot, to be in a Carnal, or worldly Spirit. Now it's for ever fingly, en*
tirelv gathered up into the Spirit, Body, and Bofom of Jefas Chrift. O ] how
pure, how fhining, in what Angelical, in what Spiritual, in what Divine a
form, and fulnefs of -unexpreiSble reft, beauty, and delight is the Body of a
Saint in the very moment of Death, when, like fine Go'd purged from its
dro(s,or a Heavenly Sun, that hath call: up its cloud, it now comes forth out
of theWhoriihSpirit of theFlefh,and thisWorld,a fingle, and pureMember in
the pure, and divine Body of our Lord Jefiis? Thefe are the three things con-
tained in tl - Membe. fhip of the Body of a Believer in Chrift 5 Union^ Com-
munion, ai i y. >p>rtion.
From iihisl Qjall raifea threefold fhort exhortation.
i. Set a value upon the new Birth, upon the Regeneration. Content not
your (elves with being once born. By your firft Birth you have Souls, and
Bodies Members of this world. By the Spirit of this world they are Bapti-
zed into the Body, and Society of DarkneG, Corruption, Death, Wrath, the
whole Company of wicked Spirits, and Devils. Give your felves no reft till
you are born again. By the new Birth, which is from above, you have new
Souls, and new Bodies, which are Members one of another, Fellow- members
of Chrift. Your Souls, and your Bodies both are by that one, Eternal Spirit
Baptized into one Spiritual, Immortal, and glorious Body with the Spirits of
all juft men made evangelically perfect by the Blood, and Spirit of Chrift :
with all the Holy Angels, with Chrift, and the Father. Prefs into the Fel-
lowfhip of this myftery. Here you (hall fee it indeed to be true, that Grace
is Glory begun in your Souls, and Bodies both • that when you believe, a
Spirit of Glory refts upon your whole Perfon by your Union with Chrift.
2. Poflefs thisVefielof your Bodies in holinefs. For (b you fhall poflefs it
in honour. Poflefs it, converfe with it in a Spiritual Principle. So you ihall
enjoy it, and year felves in it, as a Member of Chrift. You (hall fee, feel, en-
joy within your felves in this Body., the Spirit, the Life, the Immortality, the
Joy, the Glory of the whole Body oF Chrift, the(bciety of all things Hea-
venly, Blefled and Eternal, to wake, and to deep, to walk, and lie down, to
live, and to dye with you. This is the true Church-fellowffiip, a Fellowftiip
in our Souls, and in our Bodies by a Spiritual Principle, and Life with the
Church, and Aflembly of the firft-born, with all things in their firft born
State, in one Spiritual, and Heavenly Body in Chrift.
3. How amiable, and lovely doth this make death to the Saints ? This is
the chief end I aim at in my di(cour(e, and the point to which I bring it. With
what a beautiful, and (mil ing Face doth Death now look forth* even in the
Body of a Saint, in which he hath been wont generally to appear fo grim to
N n n 2 the
U6o]
the holieft Perfons ? Thy Body, O Believer, Co far as thou ftandeft in a Spiri-
tual Principle, is a Fellow-member with thy Sjulinthe Body of Chrift; It is
a Jewel, the work of a faithful, and curious workmm the moft holy Spirit;
as Solomon in the Canticles ipeakeih. or the Spoufe of Chrift. But here the
mixture of the flefhly, and carnal Principle is as Dull, and D'rt, which cove-
reth, and fullyeth this coftly Jewel. With what a fweet, purcluftre of Im-
mortality, and ofc Heavenly Glory doth it fparkle, and mine forth, ravifhing
thine own, and all fpiritual Eyes, and Hearts in the moment of Death, when
the bleiled hand of E)eath clean wipes oft the dull, and (lain of the carnal
Principle, and brings it forth entirely into its Spiritual Principle, that now it
ftands tingly, as a Spiritual Member in the Spiritual Body of Chrift ?
The Lord Jefus faith ; if thine Eye be tingle, thine whole Body fhall be
light, as when a Candle enlightens a Room, in this life O Saints, we have a
double Eye, and have a double fight. The mixture of the Spiritual, and
Carnal Principle is the double, and divided Eye. O welcome Death, receive it
with open embraces. Now is your Eye (ingle.. Now is the carnal Principle
caft out for ever.Nowyou look forth with the open/and tingleEye of the tingle
Principle 01 the EternalSpirit.Now is your whole Body,nay,now is the whole
body of things filled to you withaHeaveniy light of Immortality ,&Glory .This
tingle Eye pours forth from the Unity oi the Spirit, as from the Fountain ot
bleiled Light thorowyour whole Souls, and Bodies, thorow all things round
about them a L'ght of Glory, as when a Candle enlightneth a Room.
Away of cleanting Pearls, whent hey have any fpot, ot cloud upon them
is to thruft them down the throat of a Pigeon into its Crop, where the heat
of the Pigeon takes oft the ftain, and makes them perfectly white. This is the,
myftery of a Saints Death.The Heavenly Dove, the Holy Spirit in the feme-
moment takes a Saint entirely in Soul, and Body out of this Liie, out of the
Carnal Principle into himfelf,into his Bofbm of Love,by the Divine heat of
that-Love takes oft every fpot, or cloud of the flefh by confuming it both in
the Soul, and in the Body, and makes them both purely white, and mining
Pearls in the Heavenly Body of that one great#and only Pearl the Lord Jefus..
2. Theftcond relation, into which the Body of a Believer is taken at the
new birth,is that of aTemple to the HolyGhoft.There are 4. things proper to
a Temple. I. The Figure, 2. The Glory. 3. The Communion. 4. The
Defence.
1. Every thing in the Tabernacle, and fo in the Temple to the lead:
things, and lowelt actions were divine Types of Spiritual Truths, and Hea-
venly Excellencies in the Perfbn of the Lord Jefus. So it is (aid, that all
things were made, and ordered according to the pattern in theMxmt, which
pattern in the Mount was Chrift in Glory. O Saints ! This Tabernacle, and.
Temple were Types fir It of Chrift, then of .you, whole Souls, and Bodies
fcoih are the true, and living Temples of God. The Body of a Saint is a.
more
more excellent Temple, in as much as Solomons Temple was a fhadow only
of this. Ir is a Living, Divine, and Immortal Temple. It is therefore in the
whole a far more excellent, more rich, more glorious3and delightful Image oF
the God-Head in its entire form. It is in every parr, and point of it a moffc
lively, a mod beautiful, a mod pleafant figure of fame particular My fiery,
and Glory in the God-Head. /
All the parts of your Bodies themfelves,the loweft, and lead, (even to a hair
of your Heads, every thing that befals you in every part of your Body In the
meaneft, and (lighted: circumftance,is formed exactly by the Divine Wiidom,
and Power,according to the Divine Will,to anfwer the Pattern in the Mount,
to be the holy figure of an eternal Glory in Chrift, We read Pfal. xc;. 9. £-
very thing in his. Temple f peaks Glory. Every thing in thy Body, O Be'iever,
fb far as thou art a Believer, fpeaks Glory. For this is his Temple. O live
alwaies in the Spirit, that thou maiftalwaies be in thy Body, as in the Temple,
that there thou maift fee, underftand, and enjoy the Glory in every thing !
x. The Temple oF Godis filled with the Glory of God. There is a
Propriety in Malachy, concerning the times of the Gofpel, that he fliall come
into his Temple. You,0 Sa:nts are the Temple, which is here Prophefied o£
Jefus Chrift, as God in the Qlory.of the Father* in the Third Perfbn, the
Holy Ghoft, comes into you, into your Bodies alio, and fills them with his
Glory. The fame word in Hebrew fignifieth a Temple, and a Pallace. The
name of a Temple in Greek, fignifieth an Habitation, or dwelling place. It is
a note of a learned Divine, that the Temple had Tables, and a Throne,, and .a
State in it, which, was the Golden Mercy Seat called in the Gofpel,the Throne
x)f Grace, to fignifie that the Temple of God was his Pallace, as he is the
great King. The Eternal Spirit is prefent in the Body of a Believer, as in his
Pallace. He keeps hisCcurt there. There is hisThrone, with all the bleffed
Angels, and all the Heavenly Company, waiting round about it.
It is called his refting-place. Arife, .faith David to God, thou,, and the
Ark of thy ftrength into thy refting-place. God fhineth forth in his Temple,
filleth it with his Glory within, rearing upon it, and overfhadowing it with,
hisGlory without. In the 50 Tjal at the beginning the Pfalmifl [peaking of
* the Temple faith ; God fhineth from Sion> the perfection of Beauty. What
aperfe&ion of Beauty then, what a Divine Pallace,, how full of Glory
'"within, how encompafTed with a clear, & lhining Glory round about is that
Body of a Saint, which is the living,eternal Temple of the Holy Ghoft ? In
what Majefty doth this Eternal Spirit appear here upon its Throne of Love ? >
In the midft of what Divine Pleafures, and Delights doth it reft for ever
here. What a Court does it keep here with all its Train of Angels, and hea-
venly Attendants, waiting round about its Throne^s in another Heaven? OBe-
lieyers,honor your Bodies.For thefe,fbfar as you ftand in a Spiritual Principle,
are as another Heaven, the Heaven of Heavens,the Pallace of the great King-,
which he fills with his Glory, where he heeps MsCourr,& fits upon his Throne.
1> ThV c
[462]
3- The Saints have communion with God in his Temple. In the Temple
was the Golden Mercy-Sear. There, faith God, will I commune with thee.
This was overfpread with Chembimsof Glory, as St. PW calls them. Thefe
Cherubims covered this Golden Mercy-Seat with their Wings, and fb made
the State, or Glory about the Throne. This is therefore called the lecret of
the moft high, and the fhadow or. the Almighty, where a Saint is faid to dwell,
and to lodge. Hear, O ye Saints, what glorious things are fpoken of your
Bodies; be Spiritual, and behold in thefe Temples the Golden Mercy-Seat,
which is the glorified Perion of Chri(t,and the Cherubims of Glory covering
it with their Wings, and God here upon this Golden Mercy-Seat, the glori-
fied Bofbm of Ctirift from between the Wings of the Cherubims, ready al-
waies to commune with you, yea taking you up upon this Golden Mercy-
Seat, within the Wings of the Cherubims, to commune freely with him at all
feafbnsin this fecret of eternal fafety, reft, love, joy, and glory.
This Temple is the Body of a Saint while he liveth below ; but now it
is in too great a degree covered with a cloud of Fiefh,filled with the fmoak of
the Spirit of this world, that a Saint too rarely enters into this Temple of
the holy Ghoftin his own Body, and more rarely teeth with any degree of
clea'mefs the Glory, or heareth the voice of the blefled Spirit there. What
joy is it to think, in what a purely facred, and Divine Temple, in what a clear,
and mining Pallace of the eternal King, in what open, and unftaincd, unvai-
led vifionsof Divine Glory, in what a fecret, in what a prefence of gWious
Angels, and Eternal Spirits, in themidftof what fvveet., over (had o wings, dear
encompaffings, naked outfhinings of the Eternal Spirit, in what moft blefled,
mod: ravifliing Communion of Eternal Light, Life,and Love with this Spirit,
in what fight, and embraces, with what kifles of incomprehenfible Beauties, in
the found of what words, what falutations, what wooings, what txpreifions of
thehighefl Loves, and Joys from the Eternal Spirit a Saint finds himfelf even
in his own proper Body in the very moment of his Death, when departing out
of rhisLife at once he departs for ever out of the Flefhly Image,and theSpirit of
this World ?
4. The Divine Prefence, and Glory was the defence of the Temple, Efa.
4. 5. There is a Propriety concerning the times of the Gofpel exprefled by
figures taken from the ftate of things under the Law : And the Lord will
create upon every dwelling place of Mount Sion, and upon her Aflemblies a
Cloud, and fmoak by day, and the mining of a flaming fire by nighr. For
upon all the Glory fhall be a defence, or a covering. When the firft Temple
was to be deftroyed,the Prophet Ezekiel law the Glory removing off from it}
afterwards, when the fecond Temple was near its end, a voice was heard in it
laving ; Let us be gone from hence, which was underftood to be the voice of
God, and of his holy Angels with all thofe invifible companies, and Minift-
ers, which made up the Glory of the Divine Prefence, as Nobles, Officers,
and Guards make up the Court of a King.
O Saints
U6j?
O Saints! why do you fear for your Bodies hidden Confpirac'es, or open
force, difeafes, the fury of the Elements, the malice of Men, or Devils? Thefe
Bodies of yours are the Temples of the Holy Ghoft. Here are the Holy At
femblics -of all the Heavenly Company in the unity of the Spirit, whole
Temples your Bodies are. Of thefe it is Prophefied, to the^e it is rromifed,
that God will create upon them a cloud, and a fmoakbyday, the (Lining of a
flaming fire by night. Upon thefe the Glory is a defence, or a covering God
himfelf -with all his holy Ones, his Angels, his Watchmen, his mmiilring
Spirits is this Cloud, this Glory, which is the defence, and covering uportyouc
whole Perfons your Bodies, as well as your Souls : both have together with
Ghrift a hidden Life, afecure Life, in this fecret of God within this covering
of this Divine Cloud, Flame, and Glory. From off thefe Temples of your
Bodies this Glory never removes. From within thefe Temples or your Bodies
this heavenly Company never departs j for as much as the union in the Spirit of
Grace under the Gofpei is Eternal.
Thus the Bodies alio of Believers in tins Life are the Temples of the Bo-
ly Ghoft. All things in them here are divine Figures of a divine Glorv. Xhev
are filled and covered with the Glory itfelf. They are the feats of the Irceic
Communion with this Glory, being the Temples of the God of God?, and
io the Pallaces of the King of Kings. All this is true of them here, as they
ftand in a Spiritual Principle, and in union with Chrift by the new birth.
But this Life is a mixt State. We ftand partly in a Spiritual, partly in a
Flefhly Principle. Thefe Temples of our Bodies are covered with a corrupt
Flefh, that we can hardly difcern their Spiritual Beauties. They are too fre-
quently in roo great a part filled with a fmoak of Hell, the fmoak of the
Spirit of this world, that a Believer can rarely enter into this Temple of his
Body tq behold, and converfe with the Glory there.
This is the precious, the blefled work of Death in a Believer. It breaketh
the union, it maketh a feparation not between Ghrift, and a Believer, not be-
tween the Soul, and Body of a Believer, as they are joyr.ed together in
Chrift by the band, and unify of the Eternal Spirit, and make one Spiritual
Man, or Perfbn in Chrift -but between the precious, and the vile.betweenthe
Carnal and Spiritual Principle of a Saint both in Soul and Body.
Now in the moment of Death the Soul, and Body of a Saint come forth
immediately, clear, and fhining Temples of the Spirit , the fmoak, and c'o ids
of the Fkfhiy Principles, and of this worldly Image being for ever driven a-
way from within them, and from without.
Thus you underftand St. Pauls iwcet, and bleifed fenfe of Death, when he
fpeaketh of the Body, and faith, i Covin. 5*. 1. x. That, wejhalhwt be found
naked, but be cloathul upon from above wv.h a budding of God Eternal in the
Heavens, which [hall [wallow up mortality in life. Ocr Spiritual Body, which
we have in this life by our new Birth, as we ftand in cur Spiritual Principle is
this Divine Building fprung from a Divine Root, of a Divine Nature, or Sub-
lines
[464]
(lance, of a Divine Form, and Workmanfhip. This is ever in Heaven, being
infeparably united to Chrifl:, and being ever in the Spirit. This is Eternal
when we die, this cads oft the Cloud of corrupt, and cu r fed Fie fh. This
fprings forth out of its Spiritual Principle, as out of Heaven, and the Bofbm
of God. This refts upon us, takes us in, cloaths us entirely, univerfaJly with
itfelf. Thus we are never found naked not for any one the Icaft moment. Ail
that lire, all thofe objects, entertainments, and joys, which we poifrfled before
in the Cloud, in the Captivity of a mortal Image, yea the very Image of
mortality itfelf, befides innumerable new and unconceivable Gloried are
all the very fame things prefent with us in this Heavenly Budding ; this Hea-
venly Bogy j but after a new, and more excellent manner. We have cur plea-
iant things a hundred-fold more pleafaot. We have our unpleafant things
with an unmixed, pure, ai;d perfedb pleafantnefs, as they (land within in the
Divine Myltery, and Love. Thus defirable, and delightful is death to a Saint,
which now indeed is no more Death, but the flood, the Fountain of pure
Light, Eternal Life, the Divine Love breaking forth in his Soul, and Body,
and fwaliowing up every thing of Mortality into itfelf.
Give me leave here to take occafion to ftir you up to the love, and purfuic
of Spirituality in Religion, by a (hort exhortation.
1 . Underiiand your lols. How many precious, and glorious truths of the
Gofpel ? What Heavenly, and Divine growths in Grace ? How many fweer,
unexprelhble confblations, and joys in life, and in death are we unacquainted
With, are weuncapable of for want of the Spirit, and Spirituality? I have
many things to fpeak unto you, faith out Lord Jefus to his Difciples before
his LKath; but ye cannot bear them now. Why ? Hitherto they knew Chrift
after the Fiefh only. The Spirit was not come, which was to lead them into
al! truths, and to be their eminent comtorter. I could not fpeak unto you, as
to Spiritual, but as to Carnal, iaith St. Taut to the Corinthians, who yet were
pulled up with a conceit of their knowledge.
z.. Conlider the danger from the want of Spirituality. St. Paul faith in
one place, that what the Law fpeaketh, it fpeaketh to thofe that are under the
Law. The Law in Scripture is called the Letter, wh'.ch is the Figure, and
image only: The Gofpel the Spirit, which is the Life, and Truth- This then
is the dreadful curie, which the Law pronour.ceth upon thofe, who live, and
worfliip God in the oldnefs of the Letter ; not in the newnels of the Spirit :
that their Eves, their Ears, their Hearts fhall be clcfed, made fat, and hard-
ned, that feeing 1 hey fhaU not fee, hearing they fhal! not understand, that
they flwll be taught line upon line, precept upon precept, here a little, and
there a lit cl e, that they may fall backward, and periih, and never rife more j
becaufe, vvhenChrift was prefentedto them in the Spirit of Life, and Gioiy
to be their reft, and refrefhing for ever, they would not obey the heavenly
Call. O dreadful danger / O deadly curfe/ Hear this O Profoflbrs ; O Belie-
vers,
vers, who are 'Carnal, and not Spiritual ! Tremb1e and fear to be eternally
imprifoned in the dark Image, and killing Letter, being for ever excluded
from the marvellous light or God,f rem the Eternal Life, and from the raofl
glorious truth itfelf of all Heavenly, and Divine ThirgSj to wander perpetual-
ly in a barren Wildernefs of Graves, and of fiery Serpents, never to enter m*
to the reft of God, nor the refreshing of the Eternal Spirit. O Siiiy Men,
and (illy Women, that are ever learning, ever hearing Sermons, ever praying,
ever reading the Scriptures, ever founding forth the name of ChriJi:, and Gpd-
yet at the end of one, ten, or twenty years, (rill laden with ths fame di veri-
ty of Lufts,and PaiTions, ftill moving forward, and backward upon the lame
Carnal, and literal fenle of things, never coming to the knowledge of the
Truth, as the Truth is in Jefus, as the Spirit is Truth !
g . See the advantages of Spirituality, as they are laid together, z Ccr'm.
3. At the latter end.
1. Liberty, Where the Sprit of the Lord is, thtre is Liberty ; a pure free-
dom from the iervhude of hellifh Lulls, and pa{Iions;a pleafant heedomfrom
fears, cares, confinements ; from the Law, Death, and Wrath ; a Divine Free-
dom from the vale of the Flefh, the Lav/, the Letter of things, from every
Earthly, Created, Darkning, Dividing Principle, Life, and Image ; the liber-
ty of a free accek into the purity, power . reft, joys, glories, immortality, infi-
nitenefs of the Spirit, and of the Divine Nature.
t. A clear dllcovery, evidence, and fea I of the new Birth in you. We
y/ith cpen Face behoU 1 he Glory of the Lord. The open face there ( as ap-
pears clearly by the context of the words ) is the Spiritual, and Heavenly
Man within us unvaiied, appearing evidently with the Seal oi his own Sp'ri-
tual Beauties, and Glorias upon it, in the opennefs, and freedom of a Spiri-
tual, and Divine Li^ht. Where are doubts, where are fears now concerning
our condition? they are fkd away, and vanifh, as the Shadows of the night
before the Sun rifing, and fhining rorth with open face.
3. A clear vihon of the Lord jefus in Glory withimthy (elf. We all with
cpen face, as in a glafi* beholding the Glory of the Lord, faith St. P&tl, It is
in Greek beholding, as in a Louking-glais, where the Face, that is feen, is the
Face of him who fees, reflccled upon itfelf. O bxfled State of a Spiritual
Saint ! The Spiritual Man in him is a Divine, and living Looking-g'afsh in
which, while he beholds the face of the Lord jefas in Glory; he fees his own
Face, and the glorious form of his own Heavenly Perfon refie.::ed upon hfelf.
The Perfon which fees, the Heavenly Perfon which is (fen, and the Gia(s,are
all one Spirit. All thefe dwell together, fee, poflefs, and enjoy one another in
the fame Life, and Image.
4. Spirituality brings a lively, and lovely growth in all Grace. We are
changed, faith St. laul, into the likenefs of the fame Image from Glory to
Glory. Thefe words import three excellencies in the growth of a Spiii-
O o o tit-.d
[466 ]
tiiril Perfon. i . It Is continual, which is implied in that expreflion from Glory
to Glory. One degree of growth immediately follows another. The Kingdom
of Heaven, which is the State of Spirituality5and in the Holy Ghoft, is compa-
red to Corn, which grows by day, and by night, in Winter, and in Summer.
It is growing every moment, till it be ripe for the Harveft. i. Spirituality
growethby great increafes. Here the name of Glory is put upon the growths
oi Grace in a Spiritual State from Glory to Glory. In mother place St. Paul
exprefteth it by the increafes of God, that is, (wife, great, glorious, divine in-
creafes, as by the immediate fpringings of the Godhead, and bearing the like*
nc(s of God in Glory. 3. Spirituality.makes the Glorified Perfon of Chrift the
Pattern, the Meafure, the Mark, and End of its growth. So faith St. Paul,
BeBshhng the Glory of the Lord, -we are changed into the likenefs of the (am e
Image. A Spiritual Perfon hath the Lord Jefus cloathed with a Spiritual Glo-
ry ever in his eye ; is continually taking him into his Heart,continually bring-
ing him forth into his whole Perfon and Lite, with an increaiingcleameG and
fulnefs. As the Object is to the FccU'ty, and to the Scul; fo is Jefus Chrift to
a Spiritual Perfon, his Pattern, his Object, his Food, his Feaft, which fpreads
itfeif quite thorow his Perfon and Lire, which all throughout turns into Life*
Strength, Beauty, Cheer fulriefs, and Joy to him.
5*. A fpiritual perfon in a fweet and fealing manner fees the Spirit himfelf
pre fen ting the Lord Jefus to him within himfelf in a fpiritual Glory ; feels the
Spirit himfelf fpringing up immediately within him in all fights of Chrift, in
ail his changes, and growths into Chrift. He fees, and feels this Spirit to be Je-
fus Chrift himfelf. He fees and feels this Spirit, and this Jefus to be in himfelf,
and one Spirit with himfelf. So the verfe forementioned runs ; We all with
open face, beholding, as in a Looking-glafs, the Glory of the Lord, are changed in-
to the likenefs of the fame Image, from Glory to Glory, as by the Spirit of ths
Lord, or, according to the Greek, by the Lord that Spirit.
Thefe are the fweet and blefled Advantages of a Spiritual State. I will add
fbme few and fhort Directions to this State.
1 . Look to the New Birth in You. See that you be born, again, that you
be born from above, that you be born of the Spirit ; that this which is born
in you, be Spirit. Jefus Chrift faith, That which is born of the Spirit, ts Spirit.
This only is the New Birth. Newnefs is only in the Eternal Spring,the Spirit.
1. Take rare of your Union with Chrift, that it be a Spiritual Union; that
you be united to Chrift, as he is rifen from the Dead, and in Glory, as he is a
Spirit, the King and Bridegroom of Spirits; that you be united to Chrift in
the Spiritual Man; that your Union be a Spiritual Marriage ; that you be
one Spirit in the Unity of the Eternal Spirit, which is Love.
3. Pray for the Spirit, fbr,a Spiritual Underftanding,for the Know'eJge of
things in the Spirit, as they are Spirit and Life, and fo alone Truth. Suck in
the Spirit by day, and by night, from the lips of Chrift, from the kifles of
his mouth.. 4. Die
[4671
4. Die to every thing of the Flefh, that you may live fn the Spirit. Bear
about in your Bodies the dying of the Lord Jefus, that the Lire alio of the
Lord Jefus, according to the Spirit, may be manifefted in your mortal Bodies.
A> the young Phoenix is faid to fpring new and freih out of the Ames of the
Old One; lb doth the Spirit in the newnefs of an Heavenly and Immortal
Glory fpring out of the Grace of Chrift.
5-. Live purely, live in Love. Thefe two, Purity and Love, are the princi-
pal fruits of theSpirit,by which the Spirit himfelf is drawn down, and held in
our Hearts, being fed, and delighted with them. Every kind and degree of
impurity and enmity quencheth the Spirit.andmaketh him to withdraw him-
felf into Heaven again.The Scripture &ith9The Flejh lufieth agamfi the Spirit,
to brino- forth its own Beauties, Delights and Fruits all over the Spirit of Man
in the place of the Eternal Spirit. The Scripture faith alio, Thai the Flejb
envyeth againfi the Spirit: The Fiefh hath an envy, and an envious malice to
fee the Spirit with its Eternal Gloriesjoys and Fruits to flourifh in the SouL
6. Laftly ; Take heed of thinking that you know enough. He that thinks
he knows any thing, knows nothing as he ought to know it, faith St. Paul. He
that thinks he knows anything, knows things only after the Letter, which is
a knowledge of fhadows only, and a fnadow of knowledge. This is that know-
ledge, which pufYeth up, which fwels a man with a windy conceit of know-
ledge. But that knowledge which is from the Spirit, as its Fountain, and in
mat ail niS KllOWlCUyc 13, uui as iucu^ul ui Liiu iiJgui, a n^iiL lijumig ill A
dark place, not the day-ftar, and the Sun itfelf rifen upon him. This man
thinks himfelf at beft,as a door-keeper only, or fas the Hebrew word ijgniti-
cth ) one ftanding at the threfhold of the Houfeof God, who looketh in at a
di (lance, and hath only a weak glimmering profpect- of the Glories there,
but is not yet entered into the Light or thofe Glories to behold them, as they
are to know them, as he ought to know them, and is to know them. He
therefore, as a new born Babe from the Womb of the Spirit, keeps his Eye
ever fixed with wonder, and pleafure upon the light ot the Spirit, and ever
thirds to drink in more, and more the fweet milk of this Light.
The Subject, of our difcourfe hath been the paflage ob" a Saint by Death,
not only in his Soul, but in his Body alfb, into a State of purity, pleafure,
perfection, and immortality, One of the objections ugainft this was taken
from common fenfe, to which Death prefents the Bodies of theholieft Perfbns
livelefs, <maftly, difTolving to duft. We have anfwered this objection by a
diflin&ion between a twofold fenfe, Carnal, and Spiritual. But this objection
was enforced from the Body of Chrift,wh!ch was a rueful, and bloody fpe&a-
cle in Death, which lay three days in the filence, darknefs, and reftraint of the
Grave. It is neceflary therefore to fay fbmething, particularly to the State of
O o o z Chrifts
U68]
Chriils Body in Death, by the application of this diftinction to that alfo.
I ilia.Il ground this difcourfe upon that Scripture, Luke iz, 5*0. They are
the words of Chrill : 1 have a Baptifm to be Baptized with, and how ami
flreightned till it be over. This Baptifm is generally, and as I humbly con-
ceive, rightly, interpreted to be the (offerings of Chrifl at his Death. The
Baptifm ot Chrifl, and the accompiifhmeni of. that Baptifm were both at the
time o; his Death. The fenfe ot this Baptifm before it came, was an imtx-
preilibieftreightning^or affliction, and oppreihon to the Soul of Chriil. He
cries out, how am 1 ilreightned?
The words thus opened, afford this obfervation : The Lord Jefus had his
greatefl trouble, and his greater! Triumph at the time of his Death. Then
was this bloody Baptifm; and then was the bleiled accompiifnment of this
Baptifm. 1 (hail open this in (even Propofitioos, whereof 5 let forth the trou-
ble, the other two the Triumph of Chriil at his Death.
1. Propof. It was the moil glorious, and eternal Perfbn of God himfelf
in two Nature?, Divine, and Humane, which was our Jefus.
a.Propof.God in his own Perfbn, as the Divine Nature lived in our Nature
hereon Earth, flood at once in a twofold Principle, one Natural, and Tempo-
rary- the other Supernatural/and Eternal.
3. Pfopoi'. As this Eternal Perfbn our Jefus with his God-Head in the Hu-
mane Nature, flood in a Natural, and Temporary Principle, he flood under
the curfe, receiving, and feeling all the flings, and bitternefs of the curfe to
the utmoft extremity.
4. Propof This our Jefus, as he at the fame time with his Divine Na-
ture in his Humanity, flood in a Supernatural, and Eternal Principle, he in
his Human'ty comprehended his Humanity itfeif, in its natural Principle, to-
gether with the natural Principle itfeif, the Curtail the flings, and bitternefs
oi the Curfe, in a light of Divine Glory, in a life of Divine Love, as lb ma-
ny varieties of pure Love, Joy, and Glory with Immortality.
5. Propof. The Curfe with the flings, and fenfe of it upon the Natural,
and Temporary Principle^ s alfo the conflict between the Natural,and Tem-
porary, the Supernatural, and Eternal Principle in the Lord Jefus through
Lis whole Perfbn, as it lived in a Humane Soul, and Body, were highefl at his
Death.
Thefe are the five Propofitions, which fet forth the trouble of Chrifl at
his Death. In the other two followeth his Triumph.
6. Propof. This Eternal Perfonour Jefus with his God-Head in his whole
Humanity both Soul, and Body, in the moment of Death by dying, went
entirely forth from, the Natural, or Temporary Principle., and (0 from under
the Curfe.
7. Propof This fame Jefus in his whole Perfbn with his whole Soul, and
Body, in the moment of Death by dying went fotth entiiely into the {impli-
cit/,
[4*93
city, and finglenefs of his Supernatural, the Eternal Pri-iciple, and fo into a
State of pure Eternity, unmixt Joy, and Glory.
Ifhali briefly open thefe Propofitions in their order.
I. Propof It was the mod glorious, and eternal Perfbn of God himfelf in
two Natures^ Divine, and Humane, which was our Jefus, Jchn i. i^.lhe
Word was made Flefl). The fecond Perfbn in the Trinity, from which the o-
ther two Perfbns, the Father and the Spirit are inseparable : the eternal, and
eiTential Son of God, which hath thefuinrfs of the God-Head in himfelf, in
its moft exprefs Image, and greateft Glory, he in bis own Perfbn, in this Eter-
nal Perfbn, and Sonfrrp, w« made Fltfh. This Eternal Perfbn, this EiTential
Son of God was that Fiefh. This Fiefh was that Perfon, that Son, which had
the Father, and the spirit infeparably with himfelf, and was eftentialjy cne
with them.
OChrlftians, ftudy this union of the two Natures Divine, and Humane in
one only D!vine,Unchangeable,and Eternal Perfbn, which is the moft glorious,
and Ever- blefted God. This is the deep and rich ground of the Chriftian Re-
ligion, out of which, as the true ground of the Heavenly Paradife, the Gcd-
Headitfelf makes to fpring all the precious myfteries of the Gofpel, all E-
vangelical Truths, Graces, and Joys in their moft Spiritual Beauty, Sweet-
nefs, and Life.Unclerftand this : Pray for the under'unding of this,for a fight,
fenfe, and feeling of it within your own Spirits, that it is God, God himfelf
in his own only Divine, -unchangeable, undivided Perfbn, in your own Form,
in your own Nature, in> your own Perfbns, and Spirit?, which is your jefiis,
your Saviour, Redeemer, Husband, and King, your Ranfom, Atonement,
-rand Righteoufhefs, your Beauty, your Life, your joy, your Root, Branch,
Flower, and Fruit. This union between the Divine, and Humane Nature in
one Perfon in our Lord Jefus, is the Original, and Reafbn of the union be-
tween you, and this Jefus, which is God in Perfbn, to which Perfbn, thorow
this union, you aifb are immediately, eternally united in one Spirit, in one
myftica! Perfbn, which is Chrift, as St. Vattl fpeaketh , as there is one Body,
and many Members, fo is Chrift.
A Spiritual knowledge of this union of two Natures in one Perfbn, and
that God himfelf is this Perfbn, will fweeten all fufterings of life to you, and
perfume the Grave. Open the Eyes or your Spirits, and behold with joy,
and wonder the goin-7 of your Gcd, and King in the Sanctuary of this
Earthly Body. It was the ever-glorious, and immutable Perfon of God in the
moft high, and holy Trinity, which made itfelf Fiefn in the Womb of the
Virgin, which was that Fleih, which in that Fiefh eat, drank, flepr, talked,
and walked upon the Face of. this Earth, which palled under all the clouds,
thorowall the ftorms of life here, which hung upon theCrofs, dyed, and lay
down in the Grave. O with wha: a Divine, and delightful Glory hath th-'s
Divine prefence, and Perfon filled, and death eel thisFkfh, this Earth, all the.
natu-
9 f 470 1
natural artiom:,and pailions of this Flefh, on this Earth, Clouds, Storms, the
Cro(s, Death, and the Grave to the Spiritual Eyes of Believers ? What living
P.ants of Paradife; how bfautiful, how laden with moil pleafant, and ln>
morral Fruits are all theft ipringingup out of this Root, this Divine, and E-
ternal Perfon ? What Jewels are they of irxomprehenfible virtue ; fweetnefs
and luflre hanging upon thisPerfon?
Sec your kivesO all ye Saints, even the lowed, and the leafl, conformed
to this Image: It is the immortal Seed, and Son of God in you, it is your
Jefti?, the moil glorious Rerfcn of God himfelf in this Seed in. you, which is
made partaker or. Flefh, and Blood, which walks on Earth, and a£h all the
parts of the natural Life here, which paiuth thorow ali the C!our'?,and Storms
of liie,which fuffers,dies,and lies in theGrave.TheSpoife faith of Chrift he is a
bundle of Myrrh ; he fiball lye all night between my Breads. Thus the Hu-
mane Nature of Chrift frith to the Divine Nature. Thus the Earthly Nature
faith to the Heavenly Nature, to the Divine Seed, to the Lord Jefus, to the
Divine Nature in the Lord Jefus : thou art my bundle of Myrrh, thou Heft
all the n'ght of this life, and death between1 my naked Breafts. What cor-
ruption can I fee in the Grave itfelf? What Divine Sweetnefs" breaths forth it-
felf in all States ? What Divine Treafuresof Life, and Immortality fill, and
overflow all ; while we thus lye moil intimately united, entirely wrapt up in
each other, in the moil fweet, and glorious Unity of one Divine, and Eternal
Spirit, one Myilical, Divine, and Eternal Perfbn ?
1. Propof God in his own Perfon, as the Divine Nature lived in our Na-
ture here on Earth, Hood at once in a twofold Principle , the one Natural
and Temporary 5 the other Spiritual, and Eternal.
The Lord Jefus wastruly,and really a man in every point like unto us,Gn-
only excepted, as the Scripture fpcaketh in the Epiflle to the Hebrews. Thus
he did bear in himfelf the Earthly, and Natural Image, he ilood in an earthly,
and natural Principle. He came forth from the Father into the World. So
was he made a Servant, and made under the Law.
But the Lord Jefus was in Perfon the Eternal Son of God. In this Perfbn a-
lone did the Humane Nature nf Chrift, with its Natural Principle, and Fiefhly
Form in this world fubfifl. The fecond Perfon in the Trinity was the Glori-
ous and Invifible Root, which, through the Divine Nature fen: forth, fuftai-
ncd, lived, and appeared in the fporlefs Flefh of the Lord Jefus. Thus the
Manhood of Chril! in its Earthly State flood in a natural Principle, accor-
ding to its proper effence,and created Form ; but in a Supernatural, and Eter-
nal Principle according to its Perianal fiabfiftence in the Eternal Word.
How patient fliould we be of Life ; nay with what delight, and wonder
fhould we pals the time of our Pilgrimage here, if with a Spiritual Eye we
beheld the Lord Jefus in Flefh, and fiw our life in flefh a coniormity to his ?
What a Divine Spectacle, what a my fiery of Divinity, how full of Sweet-
nefs,
C 47O
nefs, Beauty, and Glory doth the Life of Chrift in Fkfli appear,' wllen k is
rightly feen ? The Natural Spirit of this world with its natural Image in its
full compafs flood in the midftof the Lights, Immortalities, Glories of that
Divine Perfbn which is the Brightnefs of Glory ,the Sea of all Sweetnefies, and
Loves,Eterni ty itfelf,God himfelf.This'was theEternalPrincip!e,which brought
it forth from itfeif, which bears it up in its own Bofdm, which a£b it, falls it,
comprehends if,as itfek,one Perfon with itfeif, itfelr Perfbrially in a Divine,
and Myfterious Figure, in themidft of all its Divine, and Subftarifiai Glories.
2. Propof As this Eternal Perfbn our Jefus with his God-Head in the
Humane Nature, flood in a Natural, and Temporary Principle, he flood un-
der the Curie, receiving, and feeling all the flings,and bitternefs of the Curfe
to the utmoft extremity. The Scripture faith he was made a Curfe for us.
Although together with the Natural Principle, he took not the Corruption,
yet he took the Curfe. You that read, or hear this, prepare yourfelves to re-
ceive a Relation of Divine Love, which will at once break your hearts, and
make them whole again : That God, who is Bleffednefs itfeif, the pureffc.
Light of Life, Joy, and Glory in Perfon, cloaths himfelf with Flefh, even
with the Fiefhly Spirit, and Principle, that he may make himfelf a Curfe for
your fakes,in your ilead.Thus he receives immediately into his ownPerfon,in-
to his ownBreafi:,andHeart,all the flings of theCurfe,of Separation,of Lofs, of
Shame,ofPain,ofGuilt,of Grief,of Horrour, Amazement, Death. All thefe flings
he receives into himfelf, as' they are dipt all over in the moft unmixt, and fier-
ceft Poifon of the Divine Wrath. All thefe flings he felt at once, enveno-
med with Wrath in the tendereff, and molt fenfible manner, with the
quickeft,and fharpell: fenfe. Never wasmever can there be flich a fling, fucha
fenfe of any fling in the Spirit of Man, or Devil, or any Creature. Do we
hear all this, and that all this was from love to us, and are we not by afym-
pathy of love wounded with a fenfe of thofe flings, which thus ftuck in our
Saviours Heart ? Do we not feel our hearts wounded with a fenfe of thofe
Sins of ours, which fixed thofe flings there ? But doth not this fenfe alfo fall
like drops of precious Balfom upon our Hearts to heal thofe wounds immedi-
ately, or to turn them into Fountains of Love, and Joy, when we hear, that
it was Love, and infinite Love in the Heart of God himfelf, which took thefe
flings out of our low, and wretched Perfons,to fix them in that moil: High,
and Glorious Perfon, which is Eternal Love, and Life itfeif? He was made
Sin for us, that is, a Sacrifice for Sin in a flame of Wrath in our ffcead, that
we might be made the Righteoufhefs of God in him, to afcend in the Bofom
of his glorified Perfbn in a pure flame of Love, Delighr,and Glory above all
Heavens.
4. Propof This our Jefus, as he at the fame time with his Divine Nature
in his Humanity, flood in a fupernatural, and eternal Principle, lie in his
Humanity comprehended his Humanity itfeif in its natural Principle, toge-
ther
.ther with the natural Principle itftlf, the Curfe, all the (lings, and b'tternefs
pf the Curie in a Light of Divine Glory, in a Lire of Divine Love, as (o
many varieties q£ pure Love, Joy, and G'ory with immortality. Our Jefus,
at ihefime time in his natural Principle, and in his Flefh was encompafled
with a blackntls of darknels, and was (illed with the biuernefs of the Curie •
ar the fame time in his fupernarural Principle * die Eternal Spirit, even in
the natural Principle in the FLfhon the mid ft of the darkneiTes^ bitternefles
he Ciw rhem aU, he con ver fed with them, he tailed thcm,feafted upon them,
uij >ycd them, and himlelf in them, as the Light, and Sweetnefi of Heavenly
] /)ve, as Roles, and Ltilies, the Hony, and the Hony-comb in the Paradife of
Go ', as the delicacies of Eternity, and a banquet of" Wine in the Kingdom
of God. For he received, he faw, he reliifhed them in the wiH of his Fa-
ther, and the will of his Father in them. Thus he fpeakcth of them, when
he cometh fir ft into the World, lccmero do thy Wdl,0 God. All things,
which he met with in the World, and in F!eJh were to him the pure, and en-
tire Wiy,of Goi alone prefen ting itfeif in lb many various Forms, where the
Subftance, and the Forms both were the fame Will, like a Feaft in fevcral
Dimes/.vherethe Meat, and the Difhestoo arealike delicate food. So Chrift
himfcir exprefied it, Jolm^.. It is my Meat, and Drink (a Divine Meat, and
a Divine Drink ) to do the Will of my Father. All the fufferings, and pa:T-
pns of Chrift, were an active accomplifhment ; an active enrerta'i»ment
of the Will of the Father, of that Will, of that fuprcam Wil1, which is
the pti e Pour ta.n, Mcalre, EiTence, perfocfion of all Good, LovelineG,
L')ve5S'-veetneir, and joy.
The fufferings of our Lord Jefus appeared to him in a Spiritual Light, as
Heavenly Beauties cloathing his Perfbn, making it fo much the more lovely
in the Eye of his Father the trueft Judge of lovelinefs, and Beauty. My Fa-
ther Icves mey faith jefus Chrift, becauje I lay down my Life for my Sheep.
How fweet, and c car a fenfe hath the Lord Jefus of the Curie, and of D.ath,
when he had thisien'eof them, that they made him lovely to his Father, at-
tracted his Fathers Heart to him, and made him more in love with him.
The blacktil Cloud,, that refteih upon Chrift, discovered itfeif to his Spiri-
tual Eye to he in truth a Glory furroundinghim. All the griefs of his Heart
appeared to be Jewe's of G'ory. and Immortality hanging in his Bofbm. For,
faith Chr'.ft, when he was now to (lifter ; now is the Son of Man Glorified ;
andagain, h •• futh, the Father is Glorified in the Son. O ! how d fferent is ;h?
truth of things in the Spirit from the outward appearance in the Fkft ?
When Jefus Chrift was (pit upon, Scourged, Crucified, as this World gives,
forms, and name? of thing3,then in the fenfe, and language of Heaven of
Eternity, of the Eternal, and Spiritual Principle in himlelf, he was glorified;
all thefe were as fo many frefh L'ghts of Glory, in which his Perfbn fhines
forth ro itfeif, ^nd to the Father, in which the Fathers Perfbn fhines forth in
hii>Pufon,as in a new Heaven with new,and increafir beauties. O you,
U7j]
O you, that are Followers of Chrift, what a myftery of Spiritual Joy, and
Heavenly Glory is there in the life of a Saint,if this be to be a Saint, to walk
on Earth as Chrift walked, that is,in a Spiritual Principle,in the midft of the
Natural Princip!e,and Flelhly Image of things governing,comprehending,fee-
ing, handling,relliming all in the Divine Light,Beau:y, and Sv/eetnefs of the
Eternal Spirit ? When the blacked Coud of melancholy refts upon thy Spi-
rir when the fharpeft Sword of Grief pierceth thy Heart, retire into thy
Spiritual Principle, there thou (halt be, as on Mount Tabor, the Mount of
Transfiguration, where the Face of thy God (hall be as a pleafant Sun of
Toy, and Glory (hining forth in its ft rength within thee, and the whole [mage
of things in thee, and round about thee, as a Garment of Light all weaved,
and wrought wichthe frtfheft, and pureft Beams of this Sun in all living,
and immortal Figures of the higheft Joys, and Glories.
c. Propofi The Curfe with theftings, and (enfe of k upon the Natural,
and Temporary Principle,--, alfb the conflict between the Natural,and Tem-
porary ; th Supernatuial, and Eternal Principle in the Lord Jefus thorow
his whole Perl 5rf, as it lived in a Hnnane Soul, and Body, were higheft at his
Death. The Lord Jefus faith, the Prince of this World cometh : This is your
hour, and the power, or principality of Darknefs. The Devil came now to
make his two iaft, and moil furious ailaults upon the Lord Jefus in the Gar-
den, and upon the Crois. He therefore c mes with all the powers of Darknefs,
and Ltgions of Devils, with all the blacked, and moftdnadful Furniture, and
force of \V rath from Hell below, from Earth, and Heaven above, as the
Frinceof this World, and the Prince of Darknefs. Th B ei was fb fore
againft the Lord Jefus, that he himlelf, who was the WiHom, and Power ot
God was am ized. He, who was the eternal delights of his Father day by
day cries out, My Soul u very for r owfu! even unto Death ; The word in Greek
is Tndhvm which fignitieth an excefs ot fbrrow, and a furrounJing forrow.
All things round about the Lord Jefus wee hung with a blackriefi of Dark-
nefs, and amazing horrourV, that he himfelf, who bears up the weight of all
thing?, cou-d hardly fuftain the weight of his own fears, and forrows, or
fuftain hitiifelf in Life under them. He fa1 Is beneath them to the ground. His
whole Perf)n isfopreft, and oppreft with ffiem, that through the agony of
his Spirits, the boiling blood is drained forth through all the parts of his
Body.He cries to his Father thrice: Angels are fen: from Heaven to ftrengthen
him, and comfort him.
But after this, the conflict upon the Crofs was yet (harper. Now the Prince
of Darknefs grows defperate, knowing that this is his laft effort, and that new
at once he fights for his Kingdom,Liberty,and Life, that his whole Ki .'/dom
of Darknefs, and hisPerfon too depend upon this one'Fight.TheEa -< ke,
the rending of the Rock?, the total Ec'ipfe ot the Sun, and the Uriiverfal
Darknefi upon the face of the whole Earth were Types of what Chrift th*
P p p -inc<
C 474 1
Prince of Glory, and the Devil the Prince of Darknefs fuftered in this laft
Conflict. ; the like to which never was before, nor (hall ever be. The whole
frame of things fhook, and trembled under the Feet of the Lord Jefus, and
round about him. The Rocks,all the fupports of his Soul, all the Foundati-
ons, and Pillars of his ftrength, and life were rent in pieces, and diflolved.
The face of the Creature, the face of Heaven, the face of h's Father were
all covered with a thick, a threatning, and an amazing Darkr.efs^as in a dread-
ful Temped above the courfe, and force of nature. The Lord of Life, in
whom all things fubfift, is now finking, and ready to give up all for loft.
How deeply was his Heart pierced, how cruelly wounded, how were every
glympfe of Light, every drop of Comfort intercepted, and wifh-held, when
he cried out ; My God, my God, why haft thou forjaken me ? What potent in-
chantment from Hell v/as this, what power of Darknefs, what infufion of
Wrath, what reparation ten thoufand times more bitter than Death, which
fo wrought, that he, who is God himfclf,feems divided from himfelf, and to-
tally delerted by all the power, and fweet lights of the God-Head ?
Thus you fee In this 5-th Proportion the trouble of Chrift at its height:
In-the two following Proportions, you fhall fee, that notwithstanding this
dreadful ftorm in the evening, and latefthour of his life, this beautiful Sun in
his dying moment, as in the clofe itfelf of the day ; cafts up its cloud, comes
forth Triumphantly, and no night follows.
Before we pafi to the other Propofitions, let us make a few fliort obferva-
tions upon thefe.
1. See how dreadful, and hateful an evil Sin is by the effects of It in the
Perfonof God himfelf, our Lord Jefus. Let not that be a light thing to us,
which lay with fo great weight upon him, neither let us be fecure in our
Lulls, Vanities, Covetoufnefs, Sloath, playing with thefe, which were fb many
Serpents in the Bofbm of Chrift, and mot deadly flings into his Heart. Can
we (land under thofe things, which had almoft funk the Son ot God info
defpair, and Eternal Darknefs ? It is true God brings good out of the evil of
Sin, order out of Its difbrder, and reconciles all into a beautiful Harmony of
Divine Love, and Joy. But how ? by how dear a price ? by how precious an
atonement ? by how cofr.lv, how cruel, how bloody a Sacrifice ? by how vio-
lent a conflict between all the powers of light, and darknefs at once ? by how
dreadful a dillolution of the whole frame of things, with the blackeft Tem-
ped of Divine Wrath from above ? by what horrours of Death in its uglieft
fhape, with its moft vene mo us flings j and all this in the Perfon of God him-
felf, our Jefus?
2.. Be good Soldiers of the Lord Jefus. Endure hardfhips. Endure the
fight of Suffering?. Think not ftrange to have the Clouds blackefl, and the
Storm greateft with Thunders, and Lightnings round about you in your la-
teft hour, in old agt, and death. Thus you bear the Crofs of Chrift. Thus
you
[ 475" 1
you fight under the Banner of Love. A Husband in Bloods art thou to me,
faith the Wife of Mojes to him, concerning the Circumcifion. Jefus Chrift:
hath been a Husband in Blood to thee, O differing Saint. Now art thou alfb
indeed a Sifter, and aSpoufe to him in Blood. This Life is the Seafbn of fuffe-
ring. Chrift fuffered here. Can you not fuffer with Chrift one hour, the fhorc
Seafon of this fleeting Life ? Think how glorious in the Eyes of all the Holy
Angels, and of the BleiTed Saints of Chrift, and the Father you flrall come in-
to Heaven ? How dear to the Bofbm, and Embraces of them all, when you
come mod covered with Duft, and Blood, when you come immediately out of
thegreateft fufferings \ v/hen you come fo much the lovelier, by how much the
liker you are to Chrift ; when Chrift, and the Father have been fo much the
more glorified in you j when they in their Glories have Co much the more
clearly, eminently mined forth in your Perfbns, and refted upon them, by how
much the more extream your fufferings have been ? When the Father hath
thus accomplifhed his will in you, what a Feaft of Eternal Pleafures, what a
Crown of EternalGlories will he make this will of his to you, how will he ac-
complifh your will in himfelf to the utmoft height of all delights,& bleflednefs?
3. See here a threefold comfort againft fufferings, and Death.
1 . He, who hath conquered them is your Captain the Lord Jefus. We
read Heb. z. That the Captain of our Salvation, being to bring many Sons
to Glory, was made perfect through Sufferings. There are four things in
that word Verfeff. 1. There was a perfection of fufferings in all kinds, and
degrees. Nothing of any evil of fufferings in the evil of it was abfent, or
could be added, z. Jefus Chrift perfectly endured thefe fufferings in the fenfe
of them, in the continuance under them, in preflures, and oppreflions by
them. 3. He was a perfect Conqueror over them. 4. To be made perfect,
fignifieth an initiation in Sufferings, as in Sacred, and Divine Myfteries. So
Chrift was at once in his Sufferings the Prieft, the Altar, the Fire, the Sacri-
fice, the Temple, the God. This Jefus, thus a perfect, and a Divine Conque-
ror over all Sufferings, whoholdeth all evil of Sin, and Sorrow, as Captives,
in Chains of Eternal Goodnefs, pure Love, Light, and Joy, He leads you
upon Sufferings ^ he goes before you into them ; he turns them all into Holy,
and Heavenly Myfteries of Divine Life, and Love, and makes you in the
midft of them, as Priefts, like Aaron in his Prieftly Robes, and Ornaments,
and Anointings in the Temple of the Eternal Spirit.
z. You, O Saints, have nothing to do in your greateft Sufferings, that you
may be Conquerors over them, but to abide in the Lord Jefus. He himfelf in
his dying difcourfes, thus comforts his EUfciples in the Gofpel of St. John ; In
the World you (halt have trouble 3 but in me you Jhall have peace, be of good
chear, I have overcome the World. Stand (till, be ftedfaft, and unmoved in the
Lord Jefus y fb fhall you never have any other fight of your Enemies, or
Troubles, but fuch as the Children of Ifrael had on this fide of the Red Sea,
P p p z when
[476]
when they came forth with their Timbrels, and Dances. You mall fee them
drown'd in the Sea of your Saviours Blood, in a Sea of Glory in his Victo-
ry, never to appear more in any melaiKholy fhape. When thine Enemies en-
compafs thee on every hdc, like mighty Floods, with greateft force and fury,
lie down upon thy glorified Saviours Bofbm, as the Bed of Love, have It's
high praifes in ihy mouth, fing aloud of his Love, his Lovelinefs, his Victo-
ry in his Death, his Refurrection, and return in the Spirit. So (hale thou fee
all the powers of Darknefs, Death, and Hell under thy Feet, bound in Gol-
den Chains of Love, Immortality, and Glory.
3. Look forth now with a Spiritual Eye, and fee, that Sufferings, and
Death are a name only, and empty fhadows without any fubflance. The
things themfelves are for ever deftroyed by the Death of Chrift, and buryed
in his Grave, never to rife more. A good Woman, a Martyr, being reproved
for going with joy to the Fire, when Chrift was fad at the approach of Death,
anfwered : My Saviour was fad \t hat I might be joyful. Sufferings, and Death
are now to Saints, like Snakes, out of whom the Lord Jefus hath taken the
Sting, that we may take them into our Bofbm?;, and make them our fbft, 2nd
fhining Play-fellows. They are become now in the Blood, and Spirit of Chrift
like Vipers in Wine, which have loft their Poyfbn, and are high Cordials ;
like Bees they have fhot their flings into the Lord Jefus, and loft them there.
They have Hony now without any fling for thee to fuck forth, and feed
upon.
6. Propof This Eternal Perfbn,our Jefus with his God-Head in his whole
Humanity both Soul, and Body in the moment of Death by dying, went en-
tirely forth from the Natural, or Temporary Principle, and fo from under the
Curfe. I fhall open this by four Scriptfures.
1. Scrip. Heb. 1 o. 1 9,2o.The Lord Jefus is faid to have confecrated a new,
and living way for us to enter into the holiefl through the Vail, that is, his
Flefh, Math, 27. 50, 51. You fhalifee, that as Jefus Chrift yielded up the
Ghoft, immediately the Vail of the Temple was rent in twain from the top to
the bottom. The Temple was a Figure of the Perfbn of Chrift, as the. Vail
was of this Flefh. How particularly, and emphatically is it exprefled, that the
Vail was rent from the top to the bottom, to its utmoft extent in the Perfbn of
Chrift ? The Flefh was as a Vail lying upon the Divine Beauties upon the E-
ternalPer'on,and theHeavenly Image in theSoui,£'Body of Chrift.TheFiefh of
Chrift was a dividing Vaihfeparating between theLordJefus,cV the nakedBeau-
ties,the nakedBofbm of his Father keeping his Soul5and Body,his bleffed Perfbn,
and Divine Nature, as they fubfifted in his Soul, and Body out of theholieft,
out of the pure, and open Glories of the God-Head. As the Lord Jefus dies,
in that fame moment this Vail is rent from the top to the bottom, from the
the foigheft part of his Soul, and Spirit to the loweftparr, and appearance in
the Body. Now the Holieft, the Heavenly Image, the pure, and naked Glo-
mes
[4771
ries of the Erernal Perfbn, of the God-Head were opened, and difcovered
thorow his whole Soul, and Body. His Soul, and Body both entered into the
Holieft, into this Heavenly Image, into thefe pure Glories in the unity of ihe
Eternal Spirit.
x. Scrip. John 19. 30. When the Lord Jefus was now breathing his
Jaft, he formed his laft breath into thefe words, it isfimjhed. As he (pake thofe
words, he bowed his Head, and gave up the Ghoft. What was that, which
was finifhed with the life of Chrift? Not the work of our redemption. Ma-
ny great, and principal parts of that remained ftilt behind, the RefurrecHon
of the Lord Jefus, his Afcenfion, his Interceflion, his return in the Spirit at
the pouring forth of that his. laft Appearance, his Judgment, and Kingdom.
What then was that which was finifhed with the finifhing of the life of
ChrifPThe days of his abode in the Flefh without the Vail ; his Humiliation,
his Sufferings, the State of Nature, the Curfe, the Wrath of the Father
were now finifhed j.the Spirit, and Image of this world, the hour, and power
of Darknefs, the bloody Fight with the Prince of Darknefs, the Prince of
this World v/ere now at an end, as the life of Chrift ended.
O you, who are followers of Chrift, and predeftinated to be conformed to
hira in your Lives, and in your Deaths, meet Death with Joy, with the fhout
of thofe, who cry out for victory. Now is your Warfare accomplished ,now
is your Captivity in theFiefh'y Spirit, and Image at an end. You mail dwell
now no more in M?JJ:ek, at a diftance from the Divine Glory, nor fojournin
the Tents of Kedar9 in the Land of Darknefs. The Vail of the Flefh is now
rent from the top to the bottom thorow your whole Soul, and Body. In both,
as youfeemto flefhly fenfes to enter into the fhade of Death, you in that mo-
ment enter into the Kingdom of Light, the Glorious Pallace of your Fa-
ther, the Divine Beauties, and Joys of the Heavenly Image. You have now
fought the good Fight, and finifhed it. Henceforth from this moment it is,
that the Crown of Righteoufhefs, the Crown of Life, and Immortality hath
been laid up for you to be fet upon your Heads, and worn by you, which
God fhall now give you from his own.prefence, from his own hand., in this
day of Glory, which now breaketh, and rifeth upon you.
3. Scrip. Cd'.-f. 2. iy. The Apoftle fpeaking of Chrift faith thus; and
having fpoiled Principalities, and Powers, he made a fhow oi them openly,
and triumphed over them in ir^that is,.his Crofs, which was mentioned in the
latter end of the foregoing Verfe.
There are three parts in-tW Scripture, which is a glorious defcription of
the Victory of our Lord Jefus. 1 . The Subject of his Victory. 2. The Victo-
ry itfelf. 3. The Seat of his Victory,
1 . The Subject of Chrifts Victory are Principalities, and Powers. The
firft word ^pX^flgriifieth Principles. The fecond word )J&ieu9 fignifieth Do-
minions, Principalities, and a power of ruling. By thefe names the Angels
are.
[473 ]
are exprefled, as they are the Invifible Springs, out of which all vifible
things continually flow ', as they are the Supream Glories, Virtues, Powers,
among things created, to which this prefent world is fubjecled, by which it is
enlivened, eniightned, formed, a&ed, and ruled. Thus the Victory ofChrift:
extendeth itfelt over the whole Creation the whole frame of Nature in its
Heavenly, Angelical, and unfeen part j in that which is Earthly, and vifible ;
in the Fountain-Glories, and flowing Streams j in the Princes on high, and
their Principalities beneath.
2. The Victory itfelf is expreft in three fteps. i. The Spoil, i. The
Show. 3. The Triumph.
1 . The Spoil. He fpoiled Principalities, and Powers. The word fignifi -
eth to uncloath. The Lord Jefus, as a conquering Prince, uncloathed the
Invifible Princes of this World of all Power, Principality, and Appea-
rance, by which means the whole Creation, and the frame of Nature 3 which
flood by thefe Powers, in thefe Appearances, according to their nrft, and na-
tural State, were diffolved, fell into the depths of Darknefs, and confufion,
dlfappearing for ever.
x. The Show. Our Victorious Saviour brought forth all the Principles,
Powers, and Appearances of Nature, into the open light of the Eternal Spi-
rit. There he led them as Captives through the Streets of the Heavenly Jeru-
falem, ihowing them, as the fubje&s, and marks of his Victory to all the In-
numerable, and Glorious Inhabitants of that Blefled City of the great King.
3. The Triumph. He Triumphed over them. All natural Powers, Glo-
ries, Lives, and Images lay beneath the Feet of the Lord Jefus, as his Foot-
ftoolj while he fat down upon a Throne of Glory, cloathed all over with
Garments of Glory, and wearing a Crown of Glory upon his Head. Thefe
are the three Parts of Chrifts Victory.
3. The Seat of Chrifts Victory was his Crofs. He Triumphed on it. Hear
this all ye, that are one Seed, one Spirit with the Lord Jefus, that are made
conformable to his Death in your Lives, and Deaths. Hear this ; let it be
written upon your Hearts in Characters of Glory with a living Beam from
that bright Sun, the Face of our Lord Jefus, as he mines in the Eternal
Glory of his moll: BlefTed Victory, and Triumph. It was upon his Crofs, it
was upon his Crofs,that the Lord Jefus fpoiled, made a Show of, Triumphed
over the Principalities, and Powers of this World.
OurBlefTed Saviour, in dying, by dying, in that very moment, by that
very acl:, diflolves, and defaceth at once the whole frame of Nature, and of
the firft Creation. He taketh away from it all Power of being, fubfifting,
acting, or appearing. He blotteth out every natural Image, and form of
Light, or Darknefs ; Life or Death , Beauty, or Deformity j Shame, or Glo-
ry • Grief, or Joy for ever. You have this excellently painted out in a clear
Vrophefy, TJalm, 73. 10, As a Dream, when one awflketh 3 O Lord, when
thou
C 4791
thou awakefty thoufhalt defpife their Image. The word Image fignifaeth a Sha-
dow. The Eternal Word, the Heavenly Image, our Lord Jefus was in this
Creation, as under the Vaitof Darknefs, and Night:; as in afleep. He bring-
eth forth, and beareth up all rhe Power?, and Forms of Nature, as a D earn
in this deep, and as (hadowy Images in this Dream. By dying he awakes out of
this deep, he fets an end to this Dream. The wholes frame of Nature with
all Forms, and Images of things within thevaft compafs of it either Vitible,
or Invifible, break up , fly away , and vanifh, as a Dream,, as the,
(hadowy Images in a Dream, when a Man awaketh. : .
But neither are they quite loft. They only change their Principle, and
Appearance. In the fame dying moment doth the Lord Jefus, who is thatE-
ternal, and Eflential Image, in whom they all fubfili:,appear,and pals thorow
their feveral changes, carry them with himfelf into the Divine Light, and Life
of the Eternal Spirit. There are they feen again, as the Fruits of his Conqueft,
fpoiled of all their own Life, Light, and Form, having put on a new Life,
Light, and Form according to the Will of the Conqueror, to (how forth his
Power and Glory, to make them pleafant, and Eternal Spe&acles of his. Di-
vine Triumph to all the Inhabitants of Heaven, and Eternity.
Now, before he is taken down from the Crofs, even upon the Crofs itfelf,
the Lord Jefus, as he gives up his Spirit with his laft breath, Triumphs in his
Soul, and Body too, whole proper Seat the Crofs was: In both, cloathed with
Triumphal Robes of an immortal Beauty, and Bleffednefs, he rides forth in
the Gloriouj Chariot of the Heavenly Image, and of the Eternal Spirit. All.
the Powers, and Forms of Nature, of Life, and Death, the Crofs itfelf, and
the Crucifiers, as Captives follow his Chariot, bound in the Golde.i Chains
of Divine Light, and Love, making up the delight, and Glory of his Tri-
umph.
This alfo doth the Tfdmift clearly Prophefy of, P/i/. 68. 18. Thou haft ■
afcended up on high, thou haft led Captivity Captive. The defcent of our ,
Lord Jefiis was hnifhed with his Lire. He begins his d.Ccent upon his Crofs the
hrft moment of his Death. This World, with ail its Powers, and Principali-
ties, the life of this World, the Crofs itfelf, and Death, which had fo long cap-
tivated the Lord Jefuj with all the Powers, Beauties, Joys, and Glories of his
Heavenly Image, binding them in Chains of Darknefs within the Dungeon of
this Earthly Image, whofe light is darknefs , are now themfelves in the Per-
lonof our Lord Jefus, in his Soul, audBady, together with his Captivity it-
felf, carry ed up, as he afcends, and made Captives to that Heavenly Image,
which they held Captive. Here, in this Pallace of the Spirit, and of Eter-
nity, where Darknefs itfelf fhines, as the Light, they are feen, as the Captives
of the Lord Jefus, bound in Chains of Glory, fpecTtacles to all the Holy An-
gels, and Blefled Spirits, in which the Beauties of Chrifts Victory, and Tri-
umph, as fo many ravilhing Wonders of an Incomprehensible, of a Myfteri-
ous
[4So]
ous Power, Wifdom, Love, Glory, Divinity, fubduing all things entirely to
themfelves, eternally fhine.
This honour have all the Saints in their Deaths, by the vertue of their Sa-
viours Death, by vertue of their fellowfhip with him, and his fellowship with
them mutually in their (everal Deaths, all in each Death dying together.
Where now is the Melancholy of Death, and of the Grave ? It is (wallowed
up into the Divine Pomp, and Pleafure of a mod Glorious Victory, and
Triumph. O Saint ! What feareft thou in Death ? Or thou, who feareft not
to be dead why feareft thou to die ? If thou rejoiced in the Glory of thy de-
parted Soul, why mourneft thou over thy Body, as left behind in a naked,
and loathiome Prifbn ? The a£t of dying to both is the gaining of a Glorious
Victory over the Life, and Death ; the Powers, and Principalities of this
whole World. The paflage itfelf out of this Life is a Glorious Triumph to
thy Soul, and Body both^, which, with all the Triumphal Ornaments of the
Light of Life, and Immortality, ride forth in the Chariot of the Heavenly
Image, and the Eternal Spirit over the Spirit^ and all the forms of this Crea-
tion, which lie conquered under your Feet.
In the very moment of your dying, all the Powers, and Appearances of
Nature, which rule in the Kingdoms of Senfe, and Reafon, are loft for ever ;
lo that their place, where once they reigned in your Perfons, know- them no
more. You fit down upon the Throne of Chrift, and the Father together
with them. All the Births, Images, and changes of time are Swallowed up
into the bright, the beautiful, the mod delightful depths of Eternity, the un-
fathomable depths of pureft Light, Love3 and Joy immediately : as Trium-
phant Conquerors, and Kings, you are cncompaiTed with the ravifhing ap-
plaufes, and fhouts of innumerable Angels, of Immortal, and 'Glorious Spi-
rits, fpringing up, and mining forth in all the places of this World, where its
Light, or Darknefs, Life, or Death feemed before to ftand. You fee all thefe
with a Heavenly Muiick, and Songs of Triumph, fetting Garlands, and
Crowns of Victory on your Heads immed!ately,as you pafs out of the Light
of this Life, you fee your felves received, your Souls, and your Bodies both,
with the moft delicious kifles into the Eternal Embraces of the Father, and
of Chrift, in that Unity of the Spirit, which is the unfathomable center of
all Lights, Loves, and Joys, of all beautiful, and blifsful Spirits created, and
uncreated. All now for ever are filling full your Joys in themfelves, and ful-
filling their Joys in you.
4. Scrip. Heb. 1. 14. That he by dying might deftroy him, who had the
power of Death, that is, the Devil, and fet them ^ree^ who all their life time
were fubjedl: to bondage by the fear of Death. The word Power, in this
place fignifieth properly a Prince with a Principality, or Dominion. This
whole world is the Principality of the Devil. For the Devil is called in
Scripture the Prince of this world, All Fiefh, every thing of (Mature, and of
this
U3<]
this Creation is comprehended under that name, as it Is diftinguiihed from,
and oppofed to the Spirit, and the new Creation in the Spirit, the Kingdom
of God in the Holy Ghoft, and is the Principality of the Devil, All Dark-
nefs every fhadow, every evil of Sin, or Suffering • of Corruption, and the
Curfe j of Shame, Deformity, Pain, Grief, and Wrath,' as all theft are ex-
prefled in the Scripture, and in common Language, with every other kind or
degree of Evil, by Darknefs, are the Principality of the Devil- For the De-
vil is called the Prince of Darknefs. Death is the Devils Principality, who in
this Scripture is called the Power, or Prince of Death. All this then hath Jefus
Chrift by dying deftroyed in his own Perfon, this World ; the Principles, and
Forms of Nature ; the Life, and Images of FJefh ; every Darknefs inward, or
outward, of mind, or fenfe ; Death itfelf. For all thefe lie within the Princi-
pality of the Devil, and are his Region,his Kingdom ; without the bounds of
this Dominion all things are Light, Life, Love, foy, Immortality, Spirit, and
Truth.
As it is Jefus, who dies again in the Death of every Saint ; as the Death of
every Saint is the Death of Chrift a£ted over again in the fimilitude, by the
vertue of his Death : fo doth every Saint, as he is one Spirit with Chrift, after
the like manner, by dying deftroy the Principality, the Kingdom of the De-
vil in his Perfon alfb. For this is (aid to be the end of Chrift in his Death,
that he might free all the Saints from the fear of Death. O Believers .' Let
your Saviour gain his end upon you, an end of moft tender Love. Be no
more in bondage to the fear of Death. Let the Lord Jefus fee the feed of his
Death fpringing up in your Deaths, a Glorious, and Divine Seed of Life, and
Immortality fpringing up in the place of Death, and fwallowing it up into
Viclory. Lay afide now for ever thofe melancholy, and delufive Imaginations
of Death, as a feparation of thofe tendereft Bofom-Friends, Soul, and Body •
a feparation from your deareft Relations, and entertainments, the delights of
your Eyes; an extinguifhing of the fweet Light of Life ; a difmal fojkude,
a perpetual Darknefs • the Confinement of the Body to the nakednefs, cold-
ne^ ftreightnefs, and horrourof the Grave ; Duft, Stones, and Bones cove-
ring it, and ratling over it ; Worms feeding upon it ; the Soul naked, and a-
lone taking its flight through a vaft diftance of empty air, and fpace to ano-
ther place. Thefe are the Forms, and Appearances of Death to the Dead on-
ly. Thofe, who follow Jefus Chrift in that living, and mining way, in which
he went thorow Death, meet with none of thefe appalling, and affrightfui
Apparitions. Let the Dead bury their Dead> faith Jefus Chrift to .his Difciples
but follow thcu me.
Underftand this, O Believers, that all Shadows, all Forms of Darknefs, and
of Death are from below, Earthly, Senfual, Devilifh, from the Earth, from
the Natural Soul, and from the Devil, as St. James fpeaks. All this Imao-e
and fenfe of things is that Kingdom of the Devil, which together with the
CLq q Kbj
King himfelf, which the Lord Jefus by dying, in himfelf, in thee, hath ever-
Uftingly ckftroyed in his own Perfbn, in his own Death, and in thine by the
vcrtue oi his own. As an Inchxmtment, (b is this whole Frame, and Form of
things diiTolved, fo doth it vanifli at the going forth of thy laft breath. If
thou feek now for the region of Shadows, and the Land of Darknefs thou
findeftit no more for ever, as he that would feek for the Night, the Nightly
Shades, and Forms of things when the Sun is once rifen. Let thy Soul, and
Body both then rejoice together, and reft in this affurance, that in their de-
parture out of this Life, in the paiTageof Death they (hall meet with nothing
of lofs, nothing uncouth, nothing unpleafant, nothing of Darknefs, of Di-
vifion, of Death, of the Devil ; but the moft beautiful, and blefled Face, the
moft dear, and delightful Embraces of theLord Jefus.as a Glorious Lover,as a
Heavenly Bridegroom immediately prefenting himfelf, immediately receiving
them. In the fame moment do all things here difappear, and all things appear
again, as they are reconciled into a moft ravifhing Harmony of Divine
Beauty, and Love: As they are gathered up into their Head, into their firft
Glory, the'r Eternal Unity in the Glorified Perfbn of Chrift.
7. Propof. This fame Jefus in his whole Perfbn, with his whole Soul,
and Body, in the moment of Death, by dying went forth entirely into the
iimplicity, and finglenefsof his Supernatural, and t Eternal Principle, and fb
into a State of pure Eternity, unmixt Joy, and Glory.
T fhall endeavour to explain, and confirm this Proportion by the fuller ope-
ning of a Scripture, which I have often touched.
Yfalm. 1 6. 9, 10. 11. Thus we read : Threfore my heart is glad, my Glo-
ry rejoiceth, my Flefo aljojhall reft in hope. For thou wilt not leave my Soul in
Hell '^neither wilt thoufuffer thy Holy One to fee corruption. TJjou wtit'Jkew me
the path of Life \ in thy pre fence is the fulnefs of Joy, at thy Right Hand are
Tleafures for evermore. This is a Prophefy of Chrift in his Death. Davids as
a Prophet, fpeaketh concerning Chrift, and in the Perfbn of Chrift. So St.
Teter interpreteth, and applieth this Scripture. Acls z. if.
This then is the Triumph of Chrift in Death, over Death, which Tri-
umph confifteth of four Parts. 1. The Subject. 2. The Triumph. 3. The
Ground. 4. The manner of the Triumph.
1. The Subject of Chrifts Triumph. This is threefold. 1. The Soul.
2. The Glory. 3. TheFlelhof the Lord Jefiis.
1 . The Soul. This feemeth to be that unfeen, and principal part of the
Natural Man, which in our common language is oppofed to the Body, as the
Vifibleand inferiour part.
2. The Glory hath a twofold acceprion. Davids Harp, and his
Tongue, were his Glory upon two accounts ; both, as he was a fweet
Singer, a moft skilful Mufitian j and alfo as he was the fweet Singer of ljrael,
as his Harp, and Tongue recorded the Praifes of God, and made all things
round
round about him to refound the perfections and loves of the Lord Jefus. Thus
the Tongue of Chrift was his Glory, as he is the fweet Preacher in Jert/fa-
Jalem, the Heavenly Interpreter, one of a thoufand, who fheweth to Man
his Righteoufhefs, and his reft. But again this Glory in David was the Spiri*
ttxcXyj^a the birth of the Spirit, the Seed of God, the Life of Chrift, Chrift
in David. This O-iory hi ewia M^s tne Spiritual Man, the Heavenly Image,
the Divine Nature,the God-Head. Forlo net/. *. .. jc/;,, Chrift is (aid to be
thebrigbtnefs of the Glory of God, as he is the exprefs Image or tib bu^.
fbn, and Subftance.
3. The Flefh of Chrift is his Body, as it is diftinguifhed from the Soul,
and is covered with a Vail of Flefh, under which Vail it contains within it-
felf thofe other two, the Soul, and the Glory. This is the threefold Subject
of the Triumph ;the Natural Body, the Natural Soul, the Eternal Spirit, as
It inhabiteth in thefe.
z. The Triumph itfelf is expreft in thofe four words ; Gladnefs, Joy, Reft,
and Hope. Gladnefs is the fame with Joy. The State or Bleflednefs in Hea-
ven, and Eternity is expreffed by Joy. The Lord Jefus faith to the Good^and
Faithful Servant , Enter thou into thy Mafiers Joy. St. Peter calls the Blefled-
nefs which we have here in believing, and loving the Lord Jefcs, which is
Heaven upon Earth ; a Joy Glorious, and unfpeakable. As our Lord Jefus
dyed, the Humane Soul of Chrift before imprifbned in a Flefhly Body, went
forth to be comprehended, and fwallowed up in that Joy, which it could not
take in, nor comprehend, becaufe it was boundlefs, and infinite. His Divine
Nature, which in this Humane Soul, together with it, had been vailed by an
Earthly Body now breaks forth and fhines out into the freedom,and full liberty
of its own unconfined delights, andunvailed Glories. My Soul, faith Chrift,
is glad, and my Glory rejoiceth.
The Triumph of Chrift in his Body, and his Flefh is fet forth by Reft,
and Hope, which two words import Life, Senfe, a Sweetnefs, and fulnefi of
Life, and Senfe with Immortality.
The Sabbath in the beginning of the Creation, as it figureth the perfecti-
on of a Sanctified, and blefled State in Chrift, and in Heaven, is expreffed by
Reft, the name Sabbath fignifieth Reft.
The Land of Canaan, as it was a Land of Rivers, and Springs, and floods
of Water; as it was a Land flowing with Miik, and Hony, and fo a Type of
that good Land, that rlourlming Land of the Spirit, and of Eternity, where
the Fountains, and full floods are of all Divine Goodnefs, and Truth, is ex-
preffed by Reft. Jojlraa, who gave the Land of Canaan to the Jews, is faid
to give them Reft.
q q x
[484]
end, the chief good, which the Lord Jefus, which the Gofpel, which Faith
bringeth us to in an immediate, entire, eternal Union with God ; all this the
Holy Ghcft txprciTeth by Reft. Ctmetowe, and I will give you Reft ^ faith
the Lord Jefas. He that believeth, enter eth into Reft% faith the Epiftle to the
Httrews. Thus-the Body, and Flefh of Chrift reft: in Death. Thefe a*- *,~
words, as he dies, in his Song of Death ; Mr «¥ "5* ^oiorejt m bofe.
The Hebrew jw^ <- *^pe. ugniheth two things. Confidence, and Hope.
ojuncence implies a double certainty. 1. A certainty in the object, which
is the good in pro(pe<f>, or in poffeflion j hoped for, or already enjoyed. 2.
The certainty of the Subject, which is a Iweet, a deep, a clear Senfe, and Seal
upon the Soul of the certainty of the object, of the certainty of that Good,
which it hath in fruition, or expectation. This tv/ofold Certainty maketh
that confidence, or aflurance which compleateth, or crowneth the Souls Reft.
In this confidence doththeFlefh of the Lord Jefus reft in Death. It hath no
more for ever any Conflicts, or Allarms. It is overfpread with a fweet, and
clear Heaven. It breaths in a gentle, and delicious air, where there is na
ftorm, no rain, nor cloud. It is in a State of immutable joys,where there is no
Death, no Shadow of Death, no trouble, no tear, no fhadow of fear, or any
fuch thing. All things fing an eternal requiem, and reft to id
As the Flefh of the Lord Jefus refteth in Confidence ; fb it refteth alfo in
Hope. Hope is good in profpecTr, or in progrefs, At our firft converfion the
Eternal day breaketh upon us. While we live on Earth in a State of Grace
we have fweet, and clear (breaks of the Light of Life appearing thorow our
Spirits, which ftiil grow clearer, and brighter unto a perfect day. But all this
while there are dark, and black (hades of the Night, Sins, and Sufferings
every where mingled with the pure Light of this blefled Day. At Death it
is perfect Day. The fhadows of the Night are perfectly drunk up into the
rifing Light, that now they appear no more in dark Forms, but are teen only,
as by a lovely temperature with the Light, they make beautiful, and pleafant
colours of Saffron, and of Roles. In the Refurre&ion the body of the Sun,
the Eternal Sun, the Lord Jefus, in the Glory of his God-Head arifeth upon
Soul, and Body both, and is nakedly feen, nakedly enjoyed, without the Vaii
of any dark, and nightly fhade, or any Floury, Spicy, or morning (hade.
From the Refiirreclion to the utmoft point of the afcention, this Divine Sun
is rifing higher, and higher in Glory upon us, till he comes to that Noon-fted
of Eternity, and of the God-Head, where there is no more any afcenr, or
defcent, where the Unity is entire, where God is one, and that one God is all
in all In the Confidence, and full aflurance of this Hope doth the Flefh of
our dying Saviour, and of every dying Saint reft.
Object. But you may fay, we have formerly leemed to affirm according to
the Language of the Scripture, that the days of Chrift on Earth before his
Death, were alone the days of his Flefh 3 that the Flefh of Chrift was a Vail
upoiv
[485]
upon his Body, which was rent in Death ; that it was not the fubflance of his
Body, nor its true, proper, and natural Form ; but a darkning, and dividing
Form' in which the Body of Chrifl: appeared, and with which it was cloathed
in the ^rot*of £»lku Nature, in the State of his Humiliation, iir his Earthly
State. This State ended, this Form was put off in Death. How then had the
Flefh of Chrift a part in his Triumph ?How did the Flefh of Chrifl reft in
Hope?
Anf. In a Garden of Flowers by night, the Flowers are feen in dusky, and
dark Forms, while the fhades of the night lie upon them, as Vails upon their
Beauties. When the bright day rifeth upon this Garden, the Flowers appear
in their naked, and mining Beauties, in their proper and lovely Figures: their
dark appearances, together with their darkning vails the fhades of the nighr,.
are drunk up, and transformed into the brightnefs of the Rofy morning. The
Body of the Lord Jefus, and of all his holy Ones, are the immortal Flowers,
Flowers of the Heavenly Paradife. Their Flefhly Form is the {hadow of the
night upon them, their dim, and dusky appearance thorow this Shadovv.Death
is the lovely, and rofy Morning of the Eternal Day rifing upon them. The
Spirit of Glory, and of God is the brightnefs of this Day. The Flefh is now
changed into Spirit, the dusky appearance thorow the Vail of Flefh into a
Spiritual, and Heavenly brightnefs. In this brightnefs thefe bodies, of which
we fpake, (hine forth in their naked, native ihapes, and Beauties, from all
parts they fhed a Divine Luflre, they breath a pure fweetnefs of Divine Joys,
like the Flowers of the Spring in a fair morning. Thus the Flefh of Chrifl
refleth in Death.
3. The ground of this Triumph is the infeparable union between the
God-Head, and the v/hole Humanity of Chrifl living, or dying. Thefe are
the words of the Lord Jefus by his Spirit in the mouth of David: Thou
wilt not leave my. Soul in Hell. Expofitors agree , that the word Hell fignifi-
eth not a place of torments according to the common acception, but the
State of Soul, and Body in Death. The Greek word, by which it is rende-
red in the New Teflament is <?M* which by its notation fignifieth the State of
things Invifible, or the Invifible State of things.
It is alfo well known that the Soul in the language of the Old Teftament
is not ufed to exprefs only one part of a Man, but the whole Perfbn.
It is a Maxim in Divinity laid down by all learned, and holy Men, that
when the Natural Union between the Soul, and Body of our Lord Jefus cea-
(ed in Death, the Supernatural, and Hypoflatical, or Perfbnal Union between
the Divine, or Humane Nature in both parts of it remained inviolable, and
entire. Thus it is frequently (aid, that although the Soul of Chrifl was fepa-
rated from his Body in the Grave, yet the God-Head was never fepara- ed
from either. Ofweet and fure truth ! A Spring of Holy, Heavenly, and Im-
mortal Joys in Life, and in Death. This Truth rightly underftood is ■ ablef-
fed
US6]
led Light, which difcovereth to us a Divinity in our Life here, Immortality
in Death, and Heaven in the Grave. This Divine Truth is the rich ground
of our dearSaviours Glorious Triumph over Death in Death.
There was a twofold band or Union between the Soul, a(ld d0<j~ ^r
Chrift while he lived in Fltfh,one Natural, the other Supernatural.
i . The Natural Union was that compofition of Soul, and Body, by which
he became a Natural Man, and had the true Forms, Subilance, and Eilence
of a Man, fprung trom the Gril Adam. This band of union Was broken in
Death,by which means the Natural Man now was no more for ever according
•to its Natural State, and Principle, but vanifhed like a lhadow, breaking up
into the Light of a Spiritual Glory.
i. The Supernatural Union is that of the fecond Perfon in the Trinity,
which is the Eternal God; who at the Incarnation of Chrift made himfelf
Fit in, that is,a compleat Man, h.mfelf fuhiifting,as thefmg'e, and undivided
Perfon in this Man, in both parts of this Man, in Soul, and in Body, giving
in like manner a perfbnai iubuftence to them in himfelf, that the Divinity,and
the Humanity in its Soul, and in its Body both were all one fimple individual,
indlvifible Perfon. This is that, which Divines call the Hypoftatical, or Per-
ianal Union in Chrift, which remained firm,- and altogether unimpaired in
Death itfelf.
See now the beautiful, and delightful confluences of this Union. The
Soul, and Body of Chrift continued immediately, intimately, fweetly, trium-
phantly unittd upon the Crofs, in the Grave, were both one Immortal, Glo-
rious Perfon, by the Heavenly, and Perfonal Union in, and with the Eternal
Word. Soul, and Body were feparated inrefpeel: to their Natural Union, and
Compofition. All the Relations, and Delights of both; all the precious Trea-
sures, all the clear Images, and Lights of Life with the fwett life itfelf vani-
shed, and fled away, fo far as they' were founded upon the Natural Union,
the band being broken, which tyed them all togeihcr in one, at the diflbluti-
on of this Union. But all thefe ftill dwelt together undivided, ftiil poftefTed,
and enjoyed one another after the moft intimate manner without allay, or in-
terruption in theUnexprefiible, and Glorious Unity of the Eternal Word the
Second Perfon in the Trinity. This Unity was a Divine Band, an undivided
Center, a living Spring, an unfathomable depth of Love l( ries where
they lay perpetually enfolded in the warm embraces each of other, covered
with all the fweeteft Lights, and Beauties even upon the bitter Crofs, and in
the cold Grave never to be divorced from each other. Separation f was
here only a 'various, and delightful form of embracing in the Unit} of this
Ettrnal Perfon.
4. In the fourth, and laft place follows the manner of the Triumph.
This hath three parts.
1. The Triumph over Corruption, cxpreft in thefe words; Thnftalt not
frfftr thy hoi/ One to fee Corrupt tort. 2. The
U»7l
^. The Triumph of Life, Thou wilt fljew toe the path of Liji 9
g, A Triumph in the Pleafures of Life, In thy Prejence isfulnefs ofJoyyat
thy Right Hand Pleafures for evermore.
i. The flrft part in the manner of the Triumph is the Triumph over
Corruption. Thou wilt notfuffsr thyHolyOne to feeCorrup >t ion .The Triumphant
Perfbn here is the holy one of God,the holy Son of God,the pure §eed,Birth,
and Image of God, Jefus Chrift in his Divine, and Humane Nature, as he is
in both the Holy One of God, the Holy Birth, and Son of God, Jefus Chr.ft
in himfelf ; Jefus Chrift in David, David In Jefus Chrift, Jefus Chrift in the
Holy Soul, and Holy Body of every Member of Chrift, as they are the Spi-
ritual Births, and Spiritual Temples of the Holy Spirit. This is the Perfbn,
which Triumphs in Death.
That which he Triumphs over is Corruption.There is a complication of
four Eyils in Corruption, i. Divifion,or Diffblution, which is the chief, and-
the Root of the other Evils. 2. Darknefs increafmg. 3. Deformity over—
fpreading 4. Decay, which is a tendency to a deftrudTion of B/mg, or to a
contrariety in Being, to all the good of Being. Over all thefe Evils of Cor-
ruption Jefus Chrift Triumpheth, as he dyeth.
1. Jefus Chrift Triumpheth over Divifion, or DhTolution in Death. The
Eternal Unity of his Divine Perfbn was at once, as a Root, and a Band to
both his Natures, to both parts of his Humane Nature, to all the Powers,
and parts of his Soul, and Body, to the feveral Elements in his Body, to all
Perfections of Glory, Grace, and Nature in all Powers, and Parts of the
Humane Soul, and Body. All were, as an Immortal Nofegay, or a Myfteri-
ous Knot of Divine Flowers ever infeparably united in this Band, ever unfa-
dingly flourifhing in this Root of the Hypoftatical Union, or the Divine U-
nity of the Eternal Perfbn, which was indiiToluble in Death itfelf. Yea thofe
Separations, which are Natural, and neceflary in Death, were themfelves
Flowers of the Heavenly, and Earthly Paradife bound up with this Heaven-
ly Band in this ever-fair, ever-fragrant Nofegay.
z. JefusChrift dying,Triumpheth over the gloomy horrours of the increa-
sing darknefs, which arifeth from the hateful Womb of Darknefs in the
dreaded vaults of Death. The Divine Nature, which is infeparable from the
Humane Nature, the Perfbnal Unity, which is really, and fubftantially one
with the Divine Nature, which gives afubfiftence in itfelf to the Humane Na-
ture, and makes it in its Perfbnal fubfiftence one with the Divine; this is a
brightnefs of Glory fhining in the Grave, this is a Golden Candleftick, in
which all the feven Lamps of God burn continually by day, and by night
before the Throne of God, and make the vaults of Death themfelves a Tem-
ple of Gold, and Chriftal filled with the fweet Beams of the Heavenly, Eter-
nal Sun. All things,even Death , and the darknefs of Death are as precious
Stbnes fet together in the rich Jewel of this Perfon, or Hypoftatical Union,
where
.where no one Stone contracts the lead degree of dimnefs, but all in the
midnight of I>adi k(eh ever fparkie with the fweeteft, and cleared water
of Eternal Lire.
3. The deformity of Death, as it fprings up out of the Corruption in
Death, is the fabje&of our dying, and dead Saviours Triumph. The Hea-
venly Image of the God-Head, which is the fupream Beauty the Arche-type,
and firft Pattern of all Beauties upon the Mount of Eternity, is the Perlon
of Chrift, in which the Divine, and Humane Nature with all its changes of
Life, and Death ftand, and fubfift together. Can any thing be deformed in
Beauty it felf? Can any thing be Unlovely, where the higheft, and pureft
Lovelinefs mines thorow all, and over all ? What muft the Harmony, what
muft the amiablenefs, and agreeablenefs be ; how exacr, and ravifhing, as in
Heaven itfelf there, where the Supream Unity, the moll Sacred Unity of one
of the mod: bleiTed Perfons in the All-glorious Trinity, diffufeth itfelf thorow
all the variety of things, Divine, and Humane, of Soul, and of Body, bind-
ing up all by itfelf immediately into the mod perfect, and Divine Order, and
gathering up all into one moil perfect, and Divine Perfon in itfelf? How
High, and Glorious is the Triumph of Divine Beauty over the deformity of
Death, when thus the Eternal Beauty itfelf dies, dreffing itielf up in the
Forms of Death, and giving to Death its own moft lovely Face, which en-
flames the higheft Angels, and Godhimfelf with Eternal, and Infinite Loves?
In the place of Deformity, what potent, what attractive charms of Loveli-
nefs hath this Death to ravilh Souls into the bofom of it, which are thus to
die by a Fellowship with the Lord Jefus, as he dies ?
4, The laftEvil in theCorruption of Death is the decay ,which is a Tenden-
cy to aNothingneG, aPrivation,the definition of the being of things, or to a
contrariety to all good in Being.This is that darkCave,that bottomlefs Pit, out
of which, like the fmoakof Hell, like gaflly, black, and flaming apparitions
from Hell, the deepeft, and darkefl Melancholy, the moft di final Horrours,
and the moft horrid Imaginations from the fenfe,and fear of Death iflue forth,
and cover the face of the Soul, as pitchy, and ftormy Clouds cover the Face
of Heaven. How does the dying Soul dread to be call forth into the utter-
nioft Darknefs to be difpoffeft of itfelf together with all things ? To be end-
lefly finking in an abyfs, or bottomlefs deep of a vaft emptinefs, and a cheer-
Tefs, formlefs fhade ? to be no more s or to be in the midft of all the wounds,
and torments that Being is capable of ?to beconfaming fo, as ever to wifh
k as the only medicine of ones evil, and ever to fear it, as thegreateft of all
Evils, as the moftincomprehenfible Evil, to be no more ?
How fweet, and delightful was the Triumph of our Lord Jefus over this
Monfter, which (lands wiJh fb grim,and frightful a look in the Gate of Death?
O Corruption ! O Decay ! O Deftructions ! where is your Yiclory ? Jefus
Chrift comes into the empty, and obfeure (hades of Death with the fulnefs
of
[ 4S9 1
of the Godhead with all the Lights of the Divine Nature, of Angelical, and
created Glories, of Heaven, and Eternity, with their full fplendours. ftniiiag
together all at once in the Unity of his Divine Perfbn. This Perfbn, which is
the Fulness, that filleth all in all, which is the Brightnefs that ihineth eternal})*
in the Divine Eflence, now filleth the whole (pace or Death, now enlighteneth
it thorough-out, now become th the ftage, and Scene of Death, ftpporting in
on his delicious Boibm,boundingit with his bright, and bllfsful Beams. Where
is the empanels, where is the (hade, where is the bottomlels Pit of Dread, <!<
decay in Death ? They are all (wallowed up into (hining, full, & fubftantia!
Glorys in this Triumph of our Saviour over Death.Thefe are the Evils of Cor-
ruption in Death , over which Chrift triumphs.
See now the height of this Triumph. Thou iv'dt notjujftr thy Hclj One to
fee Coirnpkn. Jeius Chrift pafleth 16 triumphantly through the Regions of
Death, that Corruption lofeth not onely its force, but its appearance -rx hjg
prefence. Jefus Chrifl feeks for the place of Corruption, and finds it no more.
Thou, O God, wilt not fufter thy Holy One to fee Corruption, The God-
head itfeif, the Divine Perfbn of Chrifl, the Divine Nature inseparable from
that Pnibn goes before the Lord Jefus,as a Guide, when he pafleth through
this wafte Wildernefs. It cometh behind him, as a Rearward or Glory, h
encompaileth him on every fide with itshigheil Brightnefies,and Bk-fiedneifes.
Ir fuffereth him to fee nothing but Itfelf on every fide of him. The living, £c
Alining Glorys of his God-head are Light,and Eyes to his dead Body in the
Grave. With thefe,and with thefe alone his Divine Perfon now looketh forth
thorough his Body in the Grave, thorough the Grave, to the utmoft bounds
of the Regions of Death. In this Light, to thefe Eyes all things nenrathand,
and afar oft throughout, are a (Lining Profpecl of Living Beauties to Eter-
nity. This Divine Light, and thefe Divine Eyes, are a Divine Flame, which
in a moment, in the twinkling ot an Eye break up all Shades of ohfeurity,
fill all (pace with their own Brightness, transform all Shapes even Corrup-
tion, and Death into the fame Divine Forms with themfelves to the utmofl
bound of things. Thus God fuffereth not his Holy One to fee Corruption.
%. The fecond part is the manner of the Triumph : the Triumph of Life
is expreffed in thole words ; Thou (halt {Imv me the Vath pfjjfe. There
are here two remarkable Triumphs over Death, i . Life in Death , i. The
fight, and Triumphant fenfe of this Life.
i. Life in Death is declared by the Path of Life, wh'ch is made for the
Lord Jefus thorough Death. Ncahw:th his dear Relations, and ail kinds of
Creatures kept drv, and Me in the Ark, while the fountains or the great Deep
were broken up from below, and the windows o; heaven were opened from
above to cover all things with a Flood of Waters • the Children of Ifcael in
the Land o£Gofljen9 where there was L:ght, and Rivers of Water, while dark--
nefs ':.;;supon the whole Land of£g^f,and the Ravelin it were turned into
R r r Blood;
[ 49P 3
Bloodj the Ce en of ]fr del pafiirig in a dry p^h thorough the Red Sea
which overwhelmed the Etfniaw King With bis whole Army ; the Three
Children with the hmiiitudeoi the (on of God walking in the midftofthe Hery
furnace, which burnt their bands only, and devoured their enemies, which cad
them in; all theft were Figures of Jcfus Cbrift paflingina Path of life thorow
Death.The Lord Jefus himfelf in his Heavenly,& divine fojrm,ashe is the Eflen-
tial Image of his Father is hisown \Vav>and Life thorough Death .This is the
Fountain of Life, and Eternity idelf. This hath all Liv< s b . up in one -
thofe innumerable Beams, which pour forth t! ,ugh oil thi, ^s
in its EtTentia* Image (lands in every part, and point of the Humane Nature
of Chrifr dying, or dead. Thus itfjands in every (rep*, and po:nr of its Wav
through Death. Thus it makes itall,as a Fountain and F ood of Life. As the
Mil!
Path
rr
in
co
irO;u me luiiLiiuciauit ipiin^sui ljuc hi me jj^iuui ui iii i ineaver
which, is Eternity, and the Divine Etlenceit (elfin its own fubftantial Form
i.The Triumphant fighr,and ftnk of Life acompanys the Lord J^Cjs in this
Path of Life thorow Death ; as is Ggnified by thofe words Thou fnalr (hew
me, or make me to know the Path of Life. As a Princely Bridegroom leadin
his Royal Bride in his hand thorough delightful walks, when the fpring is j
its prime, makes her to oblerve all the delights in the Walk?, faying to her-
fee, how pleafmtly all things look ; how fweetiy Heaven and E.mh fmile
one upon another ; how lovely the leaves, and bloiloms are upon the Trees,
thegrafs, and the Flowers upon the ground ; how pleaftntly the birds {jng in
every buih; how pure, and fweet the air is ; how beautirul the year ;s now :
Thus God the Father leads Jelus ChrihSthus the Dwine Nature In the bright-
nefs of its Glory leaes the Humane Nature thorough the Pa h of Lite in
Death, as a heavenly Bridegroom its deareft Bride. He looks forth upon him
with a flaming eye or. Love, he faith to him ; behold a new and large prol^ecl:
of Divine L^hts, and all the Btauries of Lite in Death ; with what foicy
fweetnefs, and iiemcital perrumes the Spirit of Life, and Love, as the Air
of Paradife, and Heaven itfeif breaths upon all things here ! how do Heaven,
and Earth, the uncreated and the created Image of th'ngs reflect the f. me
Beauties.and fweetr.edes one upon another, like the Living Face, and rh Face
in aChryfhl Mirrour? How do all glories in their lovelytfT Forms, & richeft
Varieties, looking down from above, fprouring forth, aro b oilom in £ from
beneath, meet and kiG each other? How do Angels, how do Immortal and
fhining Spirits fpring, and ling every where ? How doth the Shade of Death
itfeif
L49*l
iift !f,mlngling ttfelf with all thcfe,farrounding this Divine L'ght,6c at the fente
time furrounded by it, give a folemn fwcetmng,and beightning to all, like the
Bafe ftrinp- to theMufick of a Lute, making IXath h felf 'another Heaven di-
ftin& from the Heaven alter Death, and contending with it lor delightful-
r.efs? Thus God the Father maketh Chrift to fee (he Path of Light in Death.
g. The third part in the manner of the Triumph, the Pleasure ; In thy
pretence are all pleafantncfles, and at thy right hand Pieafures for evermore.
Three pleafan things are here prcfented in one: i. The Seat of Plea-
fare: x. The Perfection ; 3. The Perpetuity of Pieafures.
r. The Seat of Pleafure is the Prefence, and right hand of God. The
Prefence in Hebrew is the Face of God. The Son or God, The Eternal
Word j the EfTcnt'al Form or God, and the Brightnefs of his Glory, is the
Face of God. Behold then art fair^ ray Beloved, yea then art V ieaj 'ant •, cur
Bed is great ; faith the fpoufe in the Canticles to Jefus Chrift. He is that E-
ternal Form, and naked face of the Godhead where all the Pleafantneiies of
the pureft Beauties, Loves, and Joys, fnft fpring, flburiih and feat them-
felves. I. s Cheeks therefore in the fame Book are (aid to be the Career,
beds of the mdff fragrant Spices, and perfumed Flowers, where the highefr
Beauties, and the higher! fweetnefies are born, and married one to another,
and bring forth an cndlefi race of Loves, and Delights. This Face of God,
in which all Loveiinefs, and Loves thus mine, and flame together is alio fet
With fo many eyes,", hich c manually behold,and rejoyce in their own Beauties
and Pleafantneiies. This Face,thisForm of God is the Perfbn, which fubhftsin
theHumanNatureofChriftbethSou! & Body, which in itfelf gives a fiibiiftence
to the whole Humanity of Chrift lining, and dying/Thus is it in the Grave
and in the dead Body of Chrift, the feat of ail Pleafantneiies, the Throne of
divine Beauty ,& of Love in Death.lt is alio as a thoufand never fleepingmever
flumbring eyes, in this blelfed Body, with which it uninterruptedly contem-
plates in it felf this Eternal face, and Form of God, this feat of Pleafantnefles,
which is its own Perfbn, its own felf in its perfona! Unity, and lubiif-ence.
The right hand oi God is the Godhead in the ftrength, at the heighth of
Love, Power, Majefty, and Glory, as it is above all heavens. Here are
Pleafurts in their proper fear, in their greateft force, and fulneis, as they trail*
fcend the joys themfclves of all created Heavens. Ac th:s right hand of God
is Jefus in theGrave.By this right hand of God,which hath all pieafures ever
attending it, was he pleafantly led thorough the Shadow of Death : In the
Bed o: Death this fight hand of the moft High embraced him,that he might
fweetly reft there in the mioft of all the Pieafures oi this Right Hand of his.
i. The Perfection of Pieafures is expreft by rhefe two names of Piealaot-
ntfles, and Pieafures. Pleafantneiies are the Objects of delight, or Pieafures in
the object. Pieafures are the Delights themfeives in the fruition^nd enjoyment
ofthofe objects, or Pieafures in their Sub'tecl:. The Subject, and the Objecl:
R r r z unking,
[49- I
• g, and mi/ :, and transforming themfelves varioufly by their va-
fious mixtures in their union into one mutual life, and Form of Beauty, and
Love, makePl re, and delight. You have here all Plea fan tnefles in the
Face of God, and Co all Pleafures at the Right Hand ofGod.
The Lord Jems eying, and in death beholds the Face of God. In this
tee he at once beholds all pleafant form ind Form? of Pieafantnefs, rhc plea-
ntnefs or all Forms among Men,& Angels in their fir ft & higheft Pattern?, to
which t. (IGIqj ious (pecFacles,and Spirits of Men,or Ange;s,are obfeure Sha-
dows and faint imitations. In this iace he beholdeth pleafant Forms, incompre-
henfible for variety, and Glory, which never <:aft any the leaft fhadow of
themfc . srecapableof being in the leaft degree imitated in the higK-
eft of created excellencies Death itfelf is a divine Marriage-bed, in which
Chi ift receives ail theft pleafant Forms into his Bofbm, as Lights of Glo-
ry flrlning thick thorow the Criftal Temple o" his pure, and lacred Body
in th s Night or 'his Divine Death. He be.reth in his dead Body the impref-
as, and Figures of them, all with the Heavenly fubitances themfelves in thefe
ions, and Figures like a feal of Gold hxed on Virgin-wax • his dying,
id Body is transformed into one Life, and Form with thofe Original
orms of Pleafantneiles, being embraced by them, as by a Divine flame,
lich makes it one pure flame of Pieafantnefs, and Pleafure with itfelf.
3. The Perpetuity of the Pleafure ; At thy right hand are Pleafures for
Vi ■■ Two things are here hgnihed. 1. The continuation ot Pleafures
>n of Chrift without any interruption : 2.. The endlefnefs of thofe
eafures. Chrift faith to his Father in one Place, thou ieadeft me by
thy right liar.- . The Lord Jems was ever led by the right hand or the Fa-
ther out or Heaven into the Virgins Womb, out ot the Womb into the
oomy Light o: this World, thorow this World, thorow Death, and the
Grave into Heaven again. Thus was this bleiled Peribn ever at the right
and of his Father, that is, at the right hard ard Fountain of Power, Majefty,
Love, Life, and Pleafures, in the Womb, on the earth, on the Crofs, in the
Grave. So was the Path of this righteous one a mining Light of divirePiea*
fures uninterrupted thorow all theft thick (hades of the blacked, darknef.
There is o:.e thing mere in the duration of Chrifts Pleafures fignified in
the laft YcrCc of this Pfalm above all this. T'he Lord faith to his Father, all
Pleafantnefles are in thy Face. Beho'd here in ore undivided point the full
circle of Eternity, ard that an Efemityof Pleafures ; The Face of God with
all Pleafant in it. Eternity inp'yes three things; 1. the Fu'nels of aM
ing, 2. the utmoft helghth of being j 3. the undividednefs. In this
Tin falls below Eternity, that it is a contracted, fuccefiive Shadow.
rTht Face of God, which is his Eilenti.il Image, and fubftantial Form, the
God- Head itfelf in the fecond Perfon in the Trinity, which is our Lord Jefus,
1: Eternity. This is that Perfbn, which was Man, was FJefh, hung on
the
U?jl
the Croft, and lay dead in the Grave. No more could the Lord Jefus be fe-
parated from the Face of his Father in any part of his Soul, or Body in any
feafon, either of Life, or of Death, than a perfbn can be Separated from itfelf,
or the Lord Jefus be divided from the Second Perfbn in the Trinity. Tho-
row every (late, thorow the molt cloudy days, and the moft tempeftuous
Nights the Face of God, the Son of Eternity went along with the Lord Jefas
fliining upon every Cloud, ard Storm, fliining thorough all, gijding all With
the Joys, and Glories of Heaven itfelf. In this Face, as in the undivided Cir-
cle of Eternity always, at once, in evtry moment, and caft of his eye he (aw,
poffeft, and enjoyed all p'eafantnefks. In this Face of his Father, which is
the Light pt Eternity, he law his own Face as he pafled thorow all changes t
Even then when he cried out, that he was forfaken by his Father, he beheld
this forfaking of him, himfelf thus forfaken in this Glafs the face of his Father
in the midft of all Pleafantneiles, one of the Pleafantneffes, one with a)l the
Pleafantneffes there. The Argels that take care of Children here below in
the midft of this their work on Earth, ever behold the Face of the Father
in Heaven. How much more is it true of that Perfbn who is the Face of the
Father, who is one Eflence and Subftance with the Father, who unites the
Humane Nature, to the Divine Nature in the Unity of this Perfbn? Shall
not he much more fee the face of his Father in Heaven, while he is on Earth,
or in the Grave, ferving the little Children of his Father, his younger Brethren,
as their good Angel? This Face^in which all Pleafantncftes are at their fulnefs,
at their heighth, was that Joy fet before Jefus Chrift upon the Crofs, for which
lie endured the Crofs, and defpifed the fhame.
I mail now conclude this dilcourfe of our dying, and dead Saviour, of his
facred Body living, and immortal in Death with thofe four thi gs which
were too wonderful for Solomon ; the way of a Ship upon the Sea : of an
Eagle in the Air ; of a Serpent upon a ftone,or a rock ; of a man with a maid,.
or, as it is in Hebrew, in a maid. The moft learned Jews teach us to un-
derlland this, as the Myftery of the Mefliah. The moft learned of she
Chriftian Divines give us fuch a Glofs as this upon it, whi'c they make this
place from the authority or the Jews themfelves to prove againft them, that
the MeiTiah was to be born of a Virgin, i . The Man in the Maid is the Hea-
venly Man in Womb of the Virgin. i.The Ship upon the Sea is the Humane
Nature in its Union with the Divine Nature,Sailing along in its courfc of time,
and life here below upon the Sea of. Eternity. 3. The ferpent upon the Srone or
the Rock, is the deep, and Glorious wonder of Death in the Perfon of
Chrift, who is the Rock of Eternal Life, and God himfelf, who lives
for ever. 4. The Eagle in the Air is the Humane Nature rifen , ard
afcending in the Spirit to the right hand of the father above all Heaven
to the utmoft heighths of all Joys, and Glories of the Divine Nature, and
Eternity.
Be f j re
C494 1
Before 1 leave this Subject, I will point cut one life and Application of It.
When a Voice came with Thunder to the Lord Jefus, declaring Love and
Glory from on high upon him ; Jefus Chr'il faith to h , T- is Voice
came not for my fake, but for yours. In like manner ,th< e glorious things
.are fpoken oFChriit. in his life, and in his death, not for himft i y, but for
all his Saints. Chrift, and all the Saints, are ont • feed, to
all the Saints in Chilli', to Chriit in hir.i If, and in a 1 1 the
Promifes made.
All thofe plcafant things which we have fpoken of Jefus Chrift, and of his
holy Body, in Death, are true of him, as his Humane ] is J to i he
Divine Nature in one Divihe arid Eternal Perfbn, which is the moft High
God. The dime things are true in us alio, who believe in him, by that Myfti-
cal Union, which joyneth us to the Lord Jefus in one myftical Perfon and in
the Unity of that Spirt, which is alfb the moft high God,o:.c with the Fa-
ther, and the Son.
While we live, as Saints by the Faith of the Lord Jefus, we live n
Chrift livcth in us, we live, and we are Spiritual on\yt as we are Spirits, the
Birth of the Eternal Spirit, and one Spirit With the Lord Jefus in his Rcfur-
rccYion from the Dead : All th ngs in Heaven and on Earth, of Soul, and
of Body, of Life, and of Death are Spirit, and Life to us.
It is true, that while we live on Earth, a flefhly Spirit, a fleihiy Image, in
which Satan hath his Throne^have a part in us, not as our .rue felves, but
as our difguifes, ourdifeafes, our enemy, as evil Dreams in our Deep. Theft
oker-! prevail over the Spiritual Man in us, and captivate us to many {infill
Lufts, fears, and Griefs. But dill the Spiritual man in itfelf, which is our
true fclf, puts them under its feet, and makes them Captives to the Light,
Lave, and Immortality ot the Spirit. The Spirit in us is like the Sun,
which, when we think it under a Cloud, or eclipfed by the Moon, is fo only
to cur Earthly Light, but in truth, and to itfelf it is upon its own Throne
or L:ght triumphantly above the Clouds, and the Moon, comprehending
them in the brightnefs of its own Glory.
But befidcs this, in the moment of Death this flefhly Spirit, and Image is
for ever caft out of all power, and rule in a Saint, and is entirely fubdued
to that pure, and Heavenly Spirit, which is the true Saint, which now with-
out any interpofing vail or interrupting interval ; erpetually fi es the glorious
ace or J (us Chrift iq it felf,which is one Spirit with him, and the Glorias
Face of the Father in jefus Chrift.
Yea one advantage of unexpn : Joy, and G! >vy hath thedeath ofa
Sfiii I above the death or Chrift. The Death of Ghriii had all the flings of
Dv th in it, beyond what any creature ever felt, orcan feel, the guilt ofS n,
the curft o the Law; the Wrath of the Father; all the P. /vers of Hell
t! ; :e, and rig?. All theR [lings are taken out oi thedeath of a
Sai fc
r
"9>")
Saint. Chrift is rifen, all the Powers of evil fubdued, captivated, and chatfg-
ed into myfteries of eternal Lighr,and Love in the Glorified Perion ofChriif,
by the Virtue of. his RefurrecTion. A Believer living, and dying /lands in
the Refurreclion or Chrift, is rifen with him, in him. A Believer is married
to Chrift as he is rifen from the Dead. His Life, his Death thoroughout all
things of them both, are Divine Fruits of this marriagcbed, brought forth
in the Bofbm of God, to God.
Break forth then, O ye Saints, into tinging, both living, and dying, tune
. your laft breath to this long of the Lamb, and fay like him j 7 have fit my
glorified Jefus^ my Heavenly Bridegrotm and the Father m him t-efcre me,
My glorified J ejus, my hleav.nly Bridegroom, and the Father in him is at my
right hand\ therefore flail I not be greatly moved. Therefore doih n;y Soul
rejoyce in Death, my Body alio fweetly reffs in the Grave, as in a Marriage?
bed, in the roidff. of ail Divine delights, as Flowers of Paradife ftrewed upon
it. It refts in the Bofom of my glorified jefus my hope. This fweet, and
fure hope is he, that will never leave my Soul in the (late of Death , nor fuf-
fer his Holy One, his fpoufe, this Soul, or this Body, which he hath efpcuftdj
as chaff. Virgins to himfelf, to fee Corruption. No, no; my Bride-grocm, with
all his Lights of Glory, and the Father of lights in him, will accompany this
Darling-Soul, and Darling-Body, his pair of Doves, which are to him as his
two eyesj through Death, and the Grave. There will he, filling ail drug*
round about rne with his Alining Beau:ies, make me to fee the Path of Li:ev
cV Immortality, all cempofed of innumerah1? Angels of Giory,orthe innume-
rable Glories of the Godhead, as the Milky way in Heaven is (aid to be
compofed with innumerable Stars thick fir. Thorow all the (hades of Death
fhall ltbehoid all \ leafantneiles in his Face, mining forth upon me with a fitfih
Glory, as a new Sun turning tbofe Shades into a flowry, and perfumed Ar-
bour in the Heavenly Paradife, I fhall be continually at his right hand,
where pleafures are for evermore without mixture,interruption, or end. Thus
is his right hand, which is the heighth and Fountain of Life, and Pleafures,,
the beginning of my Life, my ftrength, and guide in my way, my ^nd In
Death.
We have fin' fhed the anfwers to the objection againff. the Immortality and
Glory of the B Ay of a Saint together with the 5bul in Death, which was
taken from the BoJy itfelf, and ftrengthencd by the particular confedera-
tion of the Body of Chri.fi: in Death, and in the Grave. We have finifhed
the diftincfion between the two B cdies, the Body of Death in a Saint, and
the proper Body of aSa nr, which is an inseparable Member in the Spiritual,
and Heavenly Body o; Chr.ft, and the T. mple of the Holy Ghcfb, ss the.
Soul is.
We come now to the lad .objection, taken from the refurreclion of the
Body at the lafl day, which feetns tot ithout any fenfe, if our Bodies be-
come Glorious and Immortal at our Death*. This
This Objection is .mfwered by the eiftinction of three eminent fteps, or de-
gress in the refurre&ion from the Dead. I fh-j.ll take my ground, upon
iich 1 (hall build this aniwer, and diftincHon from 5;. fobnCbMf.it.
*&, iy thefe are the words of our Lord Jefus in that place, I am the Refur-
reStien^ and tic Life. He^that livep, and believes in me,fl>alt never die. He
■.t belkves in me, though he were dead, yet jhall he live. The Lord jefus is
In re comforting Martha mourning over her dtdd Brother: He propounds to
her the comfort, and Joy of his Refuxrection. Thy Brother, faith he, fiiall rife
again. That, which would have been a prefent, and powerful Joy looked
upon with a Spiritual eye in a Light of Glory, becomes to Martha ?. faint,
and far diftant joy, while fhe looks upon the Refurrection a great way off, at
the end of the World. So fhe anfwereth the Lord Jefus : Tea, Lord I know\
that my Brother jhall rife again at the la ft D*iy. The Lord Jefus fcatrereth
thisCloud of Fltih by fli'ning out upon Martha in the Brightness and Glory
or his Heavenly, and Divine Pcrfon,as that Invifibie and Eternal Sun, which is
at once the Fountain, and Trealury of all Lights, Lives, and Forms o[ things
in a Rate of Perfection, and unchangeablenefs. The Lord, as he fliineth out
upon her annointeth the eyes of her mind with his Spirit, and the Light of his
appearance,to fee him,as he is in the rulnefs of Glory ,as the fulnefs ot'the Glo-
of God, and of all things dwelleth in him, as he is the lame, and all things
in him arc the fame ycfterday, to day, and for ever. 7, faith he, am the Rc~
(nrrettion #»d the Life.The latter of theie is the caufcyand demonftration of the
former. It will not feem ftrange to him, who feeth the Lord Jefus to be the
Life ol all things, & all things in their moll exact diftin&ion to be living per-
fectly, and Eternally in him, in the vail, and unbounded Circle of the Unity
<>: his Perfon, and Spirit, as in a fecrct Paracffe, a Field of Light, and blifs
above the Heavens, and yet invifibly prefent every where *, that he fhould
at his Pleafure bring forth things, which hare difappeared here by Death, in-
t j new appearances, as RefurrecYtons from the Dead, and prefent them again
to our eye in the fame Form?, in which they before converted with them, not
a^ Phantafms, or as empty Apparition?, but real, and SubllanriaL Thus to
Ma ' inlightned by this Spiritual Viiion of Chrift, it was eafie t o under-
hand ,that Jefus Cbrift could give her Brother Lazarus again out of his Grave.,
living, into her Armseven at that prefent time.
Having thus cleared my ground for my enfuing difcourfe by :he opening
of the word?, I proceed to my diftin&ian of a threefold eminent degree in the
Rciurrc-iion from the Dead.
I. The fir ft eminent ftep, or degree in the Refurrection from the dead is
Regeneration, which fignifieth a new birth, a fecond birth, to be born again
of God, after the Death of that Lire which we receive from him by our firft
Generation^ as Sons of God by the Creation.
%. The Second eminent ftep,or degree in the Refmvection from the Dead
is the Natural Death. 3. The
(497)
g.The laft eminent ftep, and degree is the Refurre&ion of the Dead at
the laft day.
i.I fhall begin with the firft of the(c,that the difference between thefe dree
Refurre&ions may more clearly appear. I (hall lay it down in the form of a
Doctrine.
Doch Regeneration is a Refurre&ion from the Dead. St Paul clearly fo
exprefleth it Epb. 5. ^.14, wherefore, he faith, Awake thou, that feepeft, and
arife from the Dead, and Chrift jhall give thee Light. Behold three things
here. 1. A Sleep, x. The Awakening from this Sleep. 3. The came of Awaken-
ing.
1. Here is a deep ; Thou that fleepeft. Every man in his Natural ftate is a
divine Spirit, an Immortal Soul , an Image of God, a Son of God in a deep
Sleep. The Natural Sleep is defined to be a perfect ligation, or binding up
"of all the fenfes outward, or inward. But this is an unnatural Sleep, into
which we are cad by the Enchantments, and Power of the Devil. It is the
Sleep of Sin. O man., all thy fenfes and faculties, outward and inward,
which were true, pure, and divine, in the Similitude of God, wbilft they were
awake, and at liberty, were continually feafted with divine Objects, they
poiTefied, and enjoyed a Paradife in themfelves. But how are they now fallen
afleep, how are they bound up ? Thou now no more feeft, heareft, tafteff,
feeleit, underfunded, enjoy eft any fwcet beam of truth, any thing of the
Harmonious Mufick, of the delicate Relifh, of the fbft Embraces, of the im-
mutable, all- fatisfying Reality, and Subftance of pure Love, pure Light, pure
Beauty, pure Joy, pure Goodnefs, Every thing pleafant. every thing Real,
every thing Divine is to thee, as if it were not at all: Yetis not thy Deep
quiet. All this, which thou feemeft to thy fejf, to hear, to fee, to underftand,
to converfe with by any of thy fenfes, or faculties, is a Dream in thy deep, a
delufive, a defiling, a melancholy Dream, where falfe, and filthy fhowcs
of Pleafures are mingled with tumultuous difquiets, confufions, torments
fears, and Horrours.
This Sleep is the Sleep of Death, not a Natural, and momentany Death,
which is a meer ceffation of Life with a reft from all its troubles, bur a living
Death, the fecond Death, a Hellifh Death, the Death of damned Sprits. Thus
are Sleep and Death joyned here ; .Awake thou that fleepeft, and ft end up from
the Dead. This Sleep is a true Death, and this Death is truely a Sleep, a liv-
ing Death, or an unquiet Sleep full of evil Dreams.
a. The fecond thing is the Awakening. The Awakening out of this Sleep
is alfb a RefarrecYion from the Dead. Awake thcu that fleepeft, andftand up
from the Dead. This is the Regeneration, or new Birth, by which ihe foul
is raifed up from the Sleep, and Death of Sin into the Light of Life, and
Immortality*
3. The third thing is the caufe of this Awakening; And Chrift fti.ill give
S IT tiee
T498 ]
thee Light, And, here fignifies, as much as, For, by a common Hebraifni
Thus you are to read it, Awake thou that flee'peft, andffand up frcrn the
Dead, for Chrift flball give thee Light. This will be plain, i£ you look to rhac
Scripture, from which this is taken IJaia. 60. 1 . v. Arife,flh?ie , for thy Light
zs come, and the Glory 0f the Lord is rifen upon thee. St. Paul applies this to
the Lord Jefus, and a Sinner in the work of Converlion, or Regeneration,
Poor Sinner, thou deepen: in a dark and miry Dungeon, of Senfuolity, Luft
J^afiion, Ignorance, Unbelief, Defpair, like Peter lice ping in Prifon, bound
with two Souldiers on each fide him: lb thou fleepeft in the dark Prifon of
thefltfh, and this World, in the mid ft of Devils, with whom thou art chain-
ed, and bound. Thou Heft dead in this dead Image of thing.;, as in a Grave
of Corruption, and Rottennefs. Behold the Lord Jefus full of the Beauties
of Holinefs, full of the unfearchable Riches of Divine Lovethineth upon thee
with a Light of Glory. He, who is the Light and Glory of God, of Hea-
ven, of Eternity, as he (hineth upon thee, giveth thee Light, infuftth this
L;ght of Glory into thee, by giving himfelf to thee, by infufing himfelf into
thee, by fpringing up himfeli: within thee, as he fhineth from without upon
thee. Thus he awakens thee. Thus awakened5 ftand up from the Dead. For
Chrift giveth thee Light.
The work of Regeneration, which is a true Refurre£Hon from Death to
Life, will be more clearly underftood by considering it in theft four Circum-
fbnees ; i.The Life, which is raifed again; x. The Death,out of which this
Life is railed; 3. The Refurre&ion itfelf ; 4. The way of this Refurre*
clion.
1 . The life which is raifed again is twofold; i.One Life is that of Paradife
at the beginning of Time. We had an earthly head in Paradife, in whom
we all ftood^ and fubfifted together in the Garden of Eden, or of Divine Plea*
lures. There we were clothed with a Divine Image,and enjoyed a Divine
Life. We were made in the fimilitude of God, and lived a life like to that
of God himfelf St. Paul fpeaks of this Life, Rom. 7. 9. 1/. For I was plvvc
without the Law once, I know that this Scripture, is generally applied to the
convincing, and the condemning Power of the Law. So St. Paul is under-
ftood here to fpeak of that Life of Pleafure, and farisfa&ion to his own decei-
ved mind, and fenfes, which he enjoyed in fin before he felt the work of
the Law upon his Heart convincing him of the Evil of Sin. But whoever
well confiders this Scripture will very plainly fee, that it cannot bear this
fenfe. For 1 . The (cope of this place is to fhew that which is expreiTed at
the 5-th.Verfe, Th >at the Motions of 'Sin are by the Lav) which work in our
Members to bring forth fruit unto Death. 1. The objection which is made
•it the 7 th. verfe, what Jliall we fay then, is the Law fin ? can have no ground
in any other fenfe than this, that Sin itfelf takes life from the Law. 3. St.
faul exprefly proceeds in his reafbning by theft fteps verfe 8th. 9th. Sin tak-
ing. I
C499]
inl occafion by the Commandment, wrought in me all manner ofconctipifcence«
He proves that by this Argument • for without the Law fin was dead. The
force of the connection makes it clear, that the death of fin here meant, is not
the death in Sin wkh ftupidity and fecurity, bur a Life free from the power
and pollution of Sin. This is explained and illuftrated by another Argument \
Fori was alive without the Law once. While all things flood in the fimpli-
city and unity of the Divine Image undivided, the Light, and the Darknefs
no where appearing as two, but as one in one Divine Spirit, in one Divine
Harmony. There was nothing from which fin could take life. Now St. Paul
lived now as he,fo we lived, and all Mankind, according to our feveral pro-
perties, and diftinct. Perfbns in Paradife,toe;ether with Adam & in Adamjwho
was the Earthly Head, and collective Body of us all, like Chriil in Heaven.
a. The other Life, which is raifed again in the Regeneration, is the Life of
Heaven in Eternity. Before, and above our Earthly Head, We had a Head
in Heaven, in Eternity, the Lord Jefus, in whole Image and Similitude Adam
was Created to be a Figure of him. In this heavenly and eternal Head had
we a Heavenly and Eternal Life. Our Heavenly Life in Eternity is as the
Light. Our Earthly Life inParadife as the Shadow to this Light. O thou,
whoart now as a Dunghil covered with, and competed of the moil loathfom
pollutions and defilements of Sin, who art withered in all thy Beauties, Hopes
and Comforts ; who art funk deeper! into defpair ; who art now no more a
Man, but a Worm, the worn: of Worms, the feed of the Serpent; See from
whence thou art fallen, what once thou wert ; what Lives, v/hat Joys, what
Glories lie buried in thee ? Thou wert once a beautiful Prince, like the
'Morning Star : Thou wert once the Perfection of Eeauty, and Pieafantnefs
in the Figure, in Paradife, in Adam : Thou wert onceihe Perfection of Beau-
ty in the Life itfelf, in Heaven, in Eternity, in the Lord Jefus. Whither are
theft Beauties now fled ? How do theft Beautiful Lives now lie as in the
Grave covered with the Darknefs of Death? The Pfalmifl faith to the Lord,
That the Saints fit j the Daft of S ion, tind take Pleafure in the Stones thereof,
O all you, who hear, and read this ; In your (elves, in each other fee, pity,
take Pleafure in the Ruins of the Divine Life,of the Divine Image, of Para-
dift, of Heaven with all their Beauties, Joys, and Glories. See the Lord Je-
fus from Heaven looking upon them with an eye of pity, and delight. Let
this be a Beam of hope to you fhining from his face into the midft of the
Darknefs of your Guilt, Defilements, and defpair that by him theft beautiful,
and bleffed Lives may rife again.
x, The Death out of which this Life is raifed, is that of Sin, and of the
Curfe for Sin. Efh. 1. 1. v. St. Paul faith, we were dead in Sin. Hear, and
read this, O man, with fighs, and tears, with trembling, and terrour. Thy
Life it felf is now a Death, and a curfed Death fuch a Death, as makes the dif-
ference between an Angel in Glory, and a Devil in Hell. The corruption of
S f f z the
(yco)
the belt thing? is v/orft. The fall of the highefl: and greateft things makes the.
greateft, and moft dreadful Ruine. The Divine Life is dead; the Divine Image
is fallen in thee. Thou art dead in Sin. Sin lived, and I died, faith St. Paul
in the forementioned place. A Life of Darknefs, (hame, Difbrder, deformity,
enmity, the Life and Image of Hell, and Devils are fprungup in thee,and are
become a Grave of hate and horrour which hath fwailoweJ up the Life, the
Image of Love, Beauty, and Joy ,of Heaven, of Angels, of God into acurfed
Victory in thee. All the flings and terroursof the hrir. death in the feparatlon
of the Soul, and Body, are all the fecret burnings of this Hellim fire of the
Death in Sin now quite containing the broken Relitks of the Divine Light,
and fweetnefs in the Flefh, and enlarging itfelf into the fecond Death, as into
an eternal Flame of Wrath, and torment.
Lcolc up, oh man! lee this whole World of thefe Heavens, and this Earthy
as a Charnel-houfe, or a dark Vault for the Dead. See thy feif in this Body,
as a melancholy Coffin in the midfl: of this Vault, where thine own Divine
Life and Image, with ten thoufand blefled Lives, the Life of Chrift, of Pa-
radife, of Heaven, lie dead and buried. See this place in which now thou
nrc, the fmoaky porch, and gloomy entrance into Hell, like a cloudy Even-
ing to that difmal Night. See thy felf walking here as a wretched Ghoft
and Shade in the midfl: of the Dead, in the midif of curfed Apparitions from
below, and thy felf together with all thefe, ready every moment to vanifh
into everlafting Darknefs, and Flames. This is the Death, out of which
the Divine Life is raifed in the firfl Refurre£lion or the Regeneration.
3. The R.efurre£tion of this Life, out of this Death, is to be declared in its
firft ftep, which is the Regeneration, or New-birth. The Divine Nature, which
lies hid at the bottom, and in the center of the Soul , lives there to itfelf with
ifs He<3venly,and Earthly Image, as in the Secret of its own twofold Paradife,
whereof one was never yet revealed in any Creature until Chrift ; the other
with drew ItCdf hither from the fight of the Soul at the Fall. This Divine
Nature, as to the Soul itfelf, whofe Root it is, of whofe Being it is the only
Life, and Truth, lies flain by the Life of Sin, and buried in its own Ruines
beneath the Darknefs, and ConfuGon of the Corrupt, the FiehVy, and the
Hellifh Image.
This Divine Nature in the moment of Regeneration, or Converfion is
new-born in the Soul, or, which is the fame, the Soul is new-born into the
Divine Nature, and comes forth with a new, aud Divine Being, into a new,
and Divine World.
This change is called a Birth, becaufethe Divine Nature, as the Seed of
God fown in the Soul, difFufeth itfelf thorough the Soul, rhangeth the Soul
into one Nature, and Lite with itfelf, fo bringeth forth itfelf in the fouh and
the Suul together with itfelf, in its own Divine Life, a::d Llkenefs.
The Erernal Spirit is the Fajher of this Birth, which fendeth iorth this holy
Seed,
Seed. This Spirit is alfb the Mother. For in the naked Bofom of the Eternal
Spirit at once the Seed of God is fbwn in the foul, and the Soul is (own, as a
new Seed lent forth immediately from God, wrupc up in the Seed of God
The Spirit alfb itfelf is this Seed. Fur io the Lord Jefus faith, ^chn 3. That
which is born of the S fir it is S fir it.
This New birth is laid to be from above ; becaufe it is immediately from-
God ' the Birth of God, as he is in the Simplicity of his Godhead uncloathed
of every Vail, infinitely tranfcending all created powtrs^nc perfections. This
Birth is expreffed by being born again, as a fecond B.rth. For mu.i was rirfl
born unto a Divine Light, and Image in Paradife, where he alfo dyed to this
Life and Image, unto which he is now born a Gcond time, That was a Sha-
dow onely : This the Shadow, and the ;:uo franc-, both in Union.
This Birth is alio called a Refurrecrion, and istruelyfo upon this account.
That fame Divine Perfon, in his own proper,and individual Exiftency, which
died in Paradife, which ever fiuce hath lien (lain, and buried in the corrupt,
finful Perfon fprung up in its place, as in a Grave,now rifeth again. As it ri£
eth, itcalleth oft' this curled, and Heliiih perfon as a Body riling to Glory
cafteth off the form of a dead Carcals, of Rottennefs, and duff, recovering,
its own proper place, and right.
But there is a threefold difference, between this Divine Nature in itsfirfl
Life in Paradife, and its firlt Refurrecrion in its Regeneration, or New-birth,
1. In Paradife the Divine Nature fprung up,and appeared in a Earthy Image
and in an Earthy Perfon, only as in a lovely ihadow of itfelf. The Heavenly
Perfon, the Heavenly Image, although it were the Root, the Truth, the Life,
rhe Fulnefs of this Shadow, yet it lay concealed beneath it, as a Vail, or as
the Fruit lies hid in the Bloffom. By Sin the BlolTom falls to make way for
this Fruit. In the new birth, out of the Ruins of the Earthy Perfon, and the
Earthy Image, as the rending of the Vail, the Divine Nature fprings up, and
iihines forth in its own Heavenly Perfon, and Image. Thus that which was
(own by the Fall a Heavenly and Divine Shadow rifeth again by the new
birch a Heavenly, and Divine Subftance, which is the Shadow in its Life, and
Tru-h.
The Holy Scriptures declare this Glorio-.* Myitery; 1 Epift. John $\c.
where we read, That there are three [which bear reco-'d in Heaven, the Fa-
ther, the Word, andth? Sfirit, A little after v/e read, That he, who believeih
hath the record in himfelf. If a Believer hath the Record within himfelf, he
hathalfo within himfelf thofe who bear the Record, For a Record, or Tefti-
mony hath all its authority, and force from rhe Perfons of th e Witnefles, as it
is given bv them, and cometh forth out of their mouths. Behold then here
in the moment of believing, God himfelf in the three Perfons in their Heaven-
ly Image, which is the Heaven of Heavens, bringing forth the Divine Na-
ture, as their own proper Birth, and Child in an Heavenly Perfon, and in
their
■w
[502]
their" own Heavenly Image, in which they themfelves* dwell together with
him, giving their Testimony to him, in which he believes.
1. Thrift which was the Beauty, and the beautiful Inhabitant of Paradife,
was the P vine Nature in the Earthly Image, and in an Earthy Per fon, which
ftood fingly in a (hadowjr Joy, and Glory. The Heavenly Perfrn, and the
Heaven' , Image, v/hich were the Life itfelf were hidden, and Vailed beneath
this SI v. )W ; like the Glory of a Flower in its fe::J beneath the Earth, when
the P. begins mil to appear ; or like the ripe fruit hid in the Bloflbnj.
In 5 New birth that Divine Perfon, and Form, which died in the Shadow,
frifetl gain in the bleffed life, and mod beautiful Truth of the Eternal Sub-
Ihmce. As the Accorn, which was firft an Oak,being fown inthe Ground, and
dying, fprings up again into a fair, and flouriihing tree. Bat there is this dif-
ference the Accorn is not the lame Oak which at firft it was, but oniy ano-
ther of the fame kind. But here the Shadow in its new birth rifeth again in
that Individual Perfon ,and proper Eficnce of Glory, out of v/hich it fir ft de-
fended. As Jefus Chrift faith,/ came forth from God into the wnld\ again, 1
leav? the •world, and go to the Father. So Saith this new-born Child of God, I
v/as before the World, with my Elder Brother in the bofom of the Father, I
was with the Father in the bofom of my Eider Brother, one Spirit,one Hea-
venly Image, one Brightness of Glory together with him. Itrarr.e forth trmt)
this Glory into a Shadowy fimilitude o" ft, into an Earthly Paradife. From
thence I fell by fin into that Death which is my Life in this prefent evil
World. Again through the Death of Chrift by the Refurrection of the new
Birth I leave both this living Death in the World,& that Shadowy Life of Pa-
radife,& return to my firft Glory with JefusChrift in the bofom of the Father.
Moreover that Earthly Image, and fhadowy Paradife are not loft. Thefe
alfo rife again in their Regeneration. They arife again the fame Individuals,
but in a far different Form, and in a far differing manner of fubfifting. The
Earthly man of the firft Paradife is born anew, fubfifting in the Perfon of the
Heavenly Man, as the Humanity or Chrift fubfifted in his Divine, and Eter-
nal Perfon. The Earthy Man fprings up in the bofbm of the Heavenly Man.
Jt is no more row, as at the firft, a vail on the Sun-like Face and Spiritual
Beauties of the Heavenly Pattern, and Original. But it is to it, as the frefheft
Beams,and the moft Flowry Light of the Sunihine is to the Sun. It Flows im-
mediately from the naaked Form, and fulnefs of the Heavenly Glory, it, is
tranfparent to it, filled and covered With it. The Earthly Paradife now rlou-
rifheth in the mid ft of the Heavenly Paradife, which fhineth all through it,
bringing it forth, as one Perfon, and one Spirit with itfelf.
This is the new Heaven, and the new Earth, the Heavenly Man, and the
Heavenly Paradife newly, and nakedly difcovered, fo as it never before was
In this Creation ; The earthly man alfb, and the earthly Paradife, brought
forth into a new ftatc, and Glory by their Union, and fellowfhip with the
Heavenly
Heavenly Man, and the Heavenly Paradife, as a Bride adorned by the pre-
tence of her Bridegroom coming forth like the Sun. Thus Jefus Chrifr. makes
all things new in the new Creature ; and brings forth the new Creature toge-
ther with himfelf in himfelf, as St. P^w/fpeaks x Corin. c. £, v. If any man be
in Chrift he is a new Creature, or a new Creation. For behold, faith Chrift, I
make all things new.
This new birth, and Refurre&ion of the Heaven^, and earthly Glories
united in one Perfbn in a S^infis excellently reprefented in that forementio-
ned place o£ St. John. 1 Epift, c.j.v. Having (aid, Time are three that
hear record in Heaven, the Father, the Word* and ths Spirit ^ he adds, There
4ive three that bear record en Earth ; and faith he, thefe three agree in one. The
firfl three were one Heavenly Spirit, and Image. The laft three agree in
cne Earthly Image with themfelves, and in one Heavenly Spirit v/ith the
Heavenly Image and the Heavenly three. A Believer, as is before noted, is
faid to have fheRecord, or Teftlmony of thefe \V itnefies in himfelf He hath
then alfbthe Witneues in himfelf 5 for thefe VVitnefies feftifying of themfelves
to the Soul are in their own unvailed perfons,and Divine prefence, the Teili-
mony, the Truth of the Teft imony, the Authority, the Witnefles all in one.
The fecond Trinity of Witnefies is 1. the Water. 2. The Blood. 3. The
Spirit.
1. The Water is the natural or Earthly Image wafht as by a Baptifm of
Water from its filth, like a piece of Gold fallen into the dirt. The firff. Cre-
ation is expreft by Water. It was a pure, and clear Sea of finefl: ChriftaL
The Face of God fhining forth upon this Sea of Chryflal at once filled it
with the fweet Light of his Beams, and figured his Beauties upon it, which
Light and Figure, were the Light of Paradife.and the Life of the firftman in
it. Sin by a mixture of Earth with this pure Water polluteth it,troubleth it,,
chanceth the Light into Darknefs, and the Beautiful Figure of the Divine
Glory into Confuiion. J he clear,and fweet calm is now changed into a black
and foul TcmpeuVTbe new birth feparating the dark, & defiling Earth from
the clear, & pure Flood, gives a Refurreclion to the Divine Light,*he Divine
Form, the Earthly man in its purities, and the fir ft Paradife in its Beauties.
2. The Blood is the fecond Witnefs joyned together with the Water*
This is the Earthly Image heightened with a more excellent warning than
that of Water, which is this of the precious Blood of God himfelf. This
Blood taketh away by the vertue ofChrifts Death the darknefs of rhe vail,
which interpoftrh between the naked Glories of the Heavenly Image, and the
Earthly Image, keeping it in the frate of a fhadow only. New this moil pre-
cious Blood as a rich Flood of Divine Light, and Life breaks in freely, and
fully upon the Earthly Image in its new birth, that it is no more the iLadow
to that Heavenly fubftance, but the face in the Glafs anfwering to the li-
ving face of the (upream, and Eternal Beauty. Thus the Earthly Man and
the
t
(y>40
rheEarthlyParadifereturner.lv and rifeth again in the Regeneration not try
Water only, but by Blood, not as the fhadowy Similitude of a concealed
Beauty, but the fhining brightnefs of a pre(ent,and unclouded Giory. This
is the fecond Witnefs on Earth. The Spirit is the laft of the three YVitnefles
-in the Earthly Image. This giveth his Teftimony joyntiy in both Images,
the Heavenly and the Earthly. This Spirit is the fame in both • the Mo-
ther, which bringeth both forth from its own Eternal Womb • the Life
which dwells in both j the Glory, which fits, and cloaths them both ■ the
Love which Eternally (ports in both, which fills both with pureft,& perpetual
Pleifures inthemfelveSjSc in each other.This Spirit is that band of perfection
which by its 'Heavenly ,& entire Unity males the heavenly & the earthly Image
both one Spirrt,onc Life,one Glory, one DivmcPerion, one new man inCbrift
Jefusjin whofe bofom they lie,mutually infolding eich other in mod beautiful
and moft delightful Embraces. Thus now is the Earthly man,and the Earthly
Paradiie rifen again in the Regeneration,not dngie,but as a glorious Br.de to
the Heavenly Image A' the Heavenly Paradife,having her Bridegroom in her
arms,and being clalped fad in his. This is the fecond difference between the
Soul in its Earthly Paradi(e,and in the firft Refurrection,when it is new born
ro a life of Grace in the place of that Life of pure nature.
3. You have feen two differences between the Life in the (late of pure
nature in Paradife, and the Refurrecfion of this Life unto a ftare of Grace in
the Regeneration, or new birth. In thete two differences this Life as it is
rifen again excelleth it(elf, as it was in its pure, and primitive (late for the
kind, and nature of it, after a wonderful manner, by an acceilion of the mod:
Heavenly, and higheft Glory together with Immortality.
But this third difference will ihewus this Life in the Refurre&ion as it is a
Lite of Grace for its prefent (late and degrees on Earth far inferiour unto it-
felf as it was purely natural in the firft Paradife.
1. The Life of Grace in the Regeneration, or Reiurrection is imperfect
in degree. while it is on Earth, it is in its Infancy,in its Childhood, under age,
under Guardians, under the Tutorfhip of Angels, as St. Paul /peaks. It is
a Life of Faith, not of clear,and compleat Fruition. It is a dying Life,a Life
bearing the Image cf ChriiFs Death, and not yet brought forth entirely into
the Rc(urreCt ion from the Dead. It is a Life fubjeel: to many weaknelles by
reaibn of its Infant-date, and Childhood. It is a Lite in Growth, and (o
not arrived to its perfect. Stature*
^> The Life of Grace in this firft RefurrccYion is imperfect, for its date.
The Spiritual or Heavenly Man in a Believer is joyned in the fame Perfjn
with the Old Man, which is curfed, aud corrupt with the Child of the Curie,
and Corruption. The Heavenly Image, and the Earthly Image new-born,
Heaven itfelf, and the fir ft Paradiie rifen again, are truly in a Sainton Earth,
do compofe the true Nature^ EiTence5 and Peifon of a Saint. But there arc
ioynecj
Yoyned too-ether with thefe In the fame outward Perfbn the Earthly Image, as
it is corrupt:, and the Hellifli Image, the Earthly or flefhly Image, as it is
fallen and the Hellifli Image, in which infeparably do refide the univerfel
Corruption and Curfe, all the powers of Darknels, Death and Hell. Thus
are all the Purities, SweetnefTes, Glories of Paradife or Heaven in a Saint
m'xed, and Vailed, that they can never appear intire or in their own proper
Form, but imperfe.SUy, darkly, and Enigmatically, as St Paul fpeaks, or, as
thofe men, that were (ken walking in the forms of Trees, by him, whole
eyes Jelus Chrift had touched the firft time only. Thus the Spiritual Man
in a Saint, though it have Heaven, and Paradife united in itfelf, yet in this
firft ftep of its refurre&ion, it hath within the fame outward perfon a con-
tinual interchangeable War, and Fight with the Earth, an 1 with Hell, the
Fle(h,and the Devil. Sometimes it is made a Captive cad into Chains of dark-
nefs laid low with all its Glories in a deep, and miery dungeon, where no
fpark of DivineLight appears ; when it is aConquerour it is in the field dill
where its fweetnefs, and Glory are vailed, and dained, as with the dull of the
Earth, as witji the fmoke of the Fight and of Hell, as with the Blood of its
Wounds, in the midft of thefe it is ever alarmed to new Fights. This
is the (late of a Saint in the firft dep of the Refurre&ion, which is the new
Birth or the Life of Grace on Earth.
Objection. Some that are truly Saints, may now fay to us, Alas how are
we excluded from the new birth, If they, who are new born, have Heaven,
and Paradife in an Heavenly Form brought forth within them, and they
themftlves, are after an Heavenly manner brought forth into thefe, as by a
Refurre£Hon from the dead? Haw far are we from difcerning any thing Co
fweet, fo great, fb Glorious in our felves ?
Anf. I fliall give five anfwers to this Objection to comfort the lowed of
the Saints, who lead of all feem to themfelves to be fuch.
i . The Lord jefus lay in the Womb, was laid an Infant in the Manger,
flept as a man, had all the Light ofHeaven,Vifible, or invifible withdrawn
from him, being deferted by the God-head itfelf in refpeclf'to any fenfible
prefence, alTidance, or enjoyment of it, died on the Crofs, was (hut up a dead
Corps in the Grave. Yet in the Womb, in the Manger, in his fleep, m his
Defertion,on the Crofs, in the Grave, had he Heaven, ana Paradife with their
divined fweetnefTes,and fulneiTes in himfelf, he himfelf was after the fweeteft,
fulleft, and Divined manner in Paradife, and Heaven. For he himfelf in
his own Perfbn is the Light, the Life, and Truth of both. All this was un-
changeably true of him even in his Flefh, and in his natural man, when to
T t t him
(jo6)
him in his Flefh, and in his natural man nothing of this appeared, or Teemed
to be at all. Thus may it be with thee, O doubting, and mourning Chrifti-
an, who weepeft for that life of the Spirit, which hath Heaven, and Paradife
in it by having Jefus Chrift rifen from the dead in it. Thou refufcft to be
comforted, becaufe thefe are not, or rather appear not in thee. But confi-
der this, and be comforted. Caft thy eye upon thy Pattern the Lord Jefus,
and then fay; Chrift with Heaven and Paradife may be in me. I may be
in Heaven, and in Paradife by being in Chrift, though this appear not to
me. Chrift may be in me, I may be in Chrift in the Womb, or in the
Manger, in a deep fleep, or a defertion upon the Crofs, or in the Grave.
But in Truth by all thefe, Heaven and Paradife with all their Divine (lore,
and furniture,rifc up in me fb much the more Glorioufly, by how much the
more Chrift is formed in me, and I am conformed to Chrift.
x.^w/JefusChrift in theGofpel compareth thcKingdom of Heaven,or ofGod,
to a feed of wheat fown in the field,which cometh up firft in theBlade,then in
the Stalk,then in the Ear,and laftly in the Ripe Corn in the Ear. Why doft
thou (igh, O Believer, and fay, that thou haft nothing of Chrift, of Heaven,
of Paradife rifen from the dead, and new-born in thee, becaufe they (hine not
forth in thee, and ihey take not thee in to fee them, to be feen by them, to
converfe with them in their Spiritual, proper, eternal Forms, and Glories ?
It may be true, that they may not yet befprungup in thee like the ripe corn
in the ear in the Ripenefs, and maturity of their own Spirituality ,and of the
Heavenly Image. Yet may they flourifh in the Ear, that is, in a high and
fweet Figure of Spirituality according to the pureft letter of the Gofpel^
which may have the Spirit itfelf for a hidden life in it,and ready to reveal it-
felf, as the perfect Fruit. But fuppofe thou haft not attained to this, yet fing
for Joy ; the Spring and the Summer Seafbn are come; Harveft is not far oft;
if the Kingdom of God, which is Chrift, Heaven, Paradife all in one, and all
in a Heavenly Glory be come up in thee into a Green and Living ftalk.
Perhaps thou art yet fubjecl: to the Miniftryof the Law. Rejoyce in this,ifit
Spring from the Seed of Promife, if it flourifh by the Virtue, and Life of
this Seed forming itfelf into this ftalk, although it lie vailed there. This li-
ving Sralk, this living Miniftry of the Law, hath not only an outward Glo-
ry, and Luftreupon it, but the inward Glory of the Spiritual Kingdom with-
in it, which fends forth this outward Life, and Luftre, which will itfelf alfo
in its proper feafbn fprout forth from it.
Doft thou fall (hort of this alfb, doft thou fee nothing in thy (elf of Letter
or Spirit, of Law or Gofpel, in any clearnefs of Life, or Power, by which
thoucanft make any comfortable Judgment of thy (elf; ATe not thefe mour-
nings of thine5 that fence, thofe impreflions, thofe defires, affedlions, endea-
vours^
Cf°7)
roars, the canfes and companions of thefe mournings,which come up fb thick
in the ground of thy Spirit by day, and by night, are not thefe that King-
dom of God, that Jefiis with Heaven, and Paradife In the midft of thee, be-
fore thine eyes,as in theBlade,or theHerb,which can hardly be difcerned, or
diftin^uifhed from common grafs, by common eyes ? In the mean time thou
like Mary complained, that Chrift is taken away from thee, when he ftandeth
before thee rifen from the dead, and talketh with thee though vailed under
the form of a Gardener.
But let it be that no green thing appears in the field of thy Souljit is naked,
cold, and hard, like the Earth in Winter. Yet mourn not as one without
hope. This naked ground may be a flourifhing field of Corn in the Sum-
mer time. This naked and hard heart of thine may in its proper Seafbn lot
tcn,and flourifh into an Heavenly Paradife by thelpringing up of Chrift in it.
For even now in this difconfblate & de(blate ftate,mayGod theFather,and the
Holy Angels from on high have their eye with Love, and delight upon it
from one end of the year to the other, as feeing Heaven and Paradife with all
their own Joys and Excellencies treafured up there in their ieed, which is
Chrift, fown in thee.
i.Anf. The Heavenly. Image in thee, who art born again, while thou
iiveft on Earth, is fubjecl: to various Clouds, and Storms. It is always in a
conjunction with the flefhly Image and the Spirit of the Devil. Thefe never
fufter it to (hlne forth clearly, and purely. Thefe often fb cloud it, and
captivate it, that it can fend forth no one fweet beam or fpark to enlighten
thee to any fenfible dilcovery of it, or warm thee with any fenfible comfort
in it. The Law of God, which is the Law of the Spirit of Life, in which
Spirit the Heaven, and Paradife of a Saint are feated, is within in the inward
man in the mind. But the Law of Sin, which is the Spirit of this World,
where Death, Hell and the Devil, have their place, and their Throne, isftill
manifeft and Powerful in thy Members^ in thy outward man. What won-
der then, if thine inward Man, like the Face of Heaven, and of an Heaven-
ly Paradife with the Lord Jefas in his Spiritual Glory fhining in them, as
the Sun in its purity and ftrength, be difcerned by thee very weakly, and un-
certainly, when they are to be feen thorough fo thick, fb polluted, fb trou-
bled an Air of the natural Spirit in thy Members ? Nay what wonder is it,
if from the Morning of thy Life to the Evening of it,fuch blacknefs of dark-
nefs cover the whole Face, of thefe beautiful, and Heavenly things in thee,
that they appear not at all to thee,although they conftantly fhine in the fame
Glory, and move in the fame order in themfelves, to themfelves within thee ;
when as fuch Powers of Darknefs have their feat in thine outward Man,
tho*ough which they are to appear.
T 1 1 % 4. Anf.
[ ?o8 ]
4. Anf. Thou perhaps, O afflicted Soul, with the eye of Senfe, and of
Rea(bn,by the Light oF thine own Spiritjookeft to fee the Kingdom of God
with its Joys, and Glories, and Glorious Inhabitants in thee. But thefe are
Spiritual things, and to be difcerned Spiritually. They are Spiritual Senfes,
which alone can take in the Divine fweetnefles, and Beauties of this Spiritual
Paradife, and Heaven. I: is the Light of the Spirit alone, in which the/
fhine forth and appear. It is the Breath of the Spirit alone, which makes
their Spices to flow forth, and give their fmells. Thou O dejected Soul.'
mayeft have thy Spiritual fenfes yet weak : Like a new-born Child thou may-
ell behold,and gaze upon the Light or the Heavenly Sun, and yet not under -
Hand, what that is, which thou feed, or that thou feeft any thing at all. A-
gain, the Spirit is free, he breaths, and gives his Lighr, where he pleafeth,
when he pleafeth, and in what degree he pleafeth. The Garden of God
rnav be in thee, thou may eft be in the midftor this Garden, and yet notaware
of it, becaufe it is either a dark Seafon., where nothing appears, or a twilight
of the Spirit only, where the Flowers, and Plants of this Garden appear^ like
ijtclc Clouds, or dark fpots undift'nguifhed.
5 Anf. There are three ways, by which the new Birth or the Refurrec~ri->
on from the dead evidenceth itfelf to the Soul. 1. The Seal of the Spirit.
2. The Witnefs of the Spirit. 3, A Spiritual InftincSr.
,1. The Seal of the Spirit is the cleared, and compleateft evidence. Of
this you read Epb. 1 .-v 13. Ton are Jeakd -with that Holy Spirit ofPromije.
The Spirit himfel;, in his own perfbn was the Promife5 and is the Seal. St.
fo::n 1 4-. i>. 2.0. Jefus Chrift in that Chapter promileth the Spiri;, which
he would fend down, when he was afcended? to be in them. He calleth this
Spirit the Spirit of Truth, and the Comforter. Together with the promife
of the Spirit he promifeth them, that he would come again to them, and that
they fhould fee him, and have Joy, and that none mould rake this Joy from
them; becaufe they fhould never more lofe the fight of him. He promi-
feth likewise, that at that day of the Spirit his Father, and himfelf would
Spi
I the coming of the Spirit isjjhis: I. The blefled Perfbn of the Holy Spirit
in the Trinity, is, the beautiful band of that fweet, and facrcd Union, in which
the two. other Perfons the Father, and the Son moft nakedly, moft entirely
at the urmoft helghth of their Beauties, and Loves, poflefs and enjoy each
other. The (..me Perfbn or the Spirit in the myftical, and Marriage Union
between Chriil, and the Soul, is that fweet, and facred Uqity, by the Virtue
of
C 509 ]
of which the Father, Chriil, and a Saint in the Parity, and .Perfection'
of all Heavenly fweetnefles, and excellencies behold, love, and take Piea-
fure in- each other, as one Spirit. By this you may lee how the Spirit is
the Promife, and the Seal and what this Seal of the Spirit means.
The Lord Jefus fully exprefleth it in the verfe mentioned : At that
day ye foa 'J know that 1 am in my Father, and you in me, and I in you%
This day is the day of the Spirit, the day of the Spirits coming i uo the
Soul, and appearing there. In the Revelation or this third Perfia the
Holy Spirit, when he mines forth in the Spirit of a Saint ; the Father,
Chrift, and a Saint are all feen together in one Glory, the Glory of the-
Father; in the Fellowfhip, and Unity of this Spirit, which is the Spirit-
of Glory. This Union, and this Vifion takes the Saint up into itfelf,
rixeth itfelf in a Saint, difplayeth itfeif there by the immediate Bright-
n efs, and Glory of that Heavenly Perfon, the Spirit himfelf which is
the Spivit of Truth. This is the Seal of the Spirit ; this is the Banner of
Love. Thus he lets himfelf as a Seal upon the Heart of his fpoufe,
thus he fpreads himfelf, as a Banner of Love over her head in his Ban^.
queting-houfe. How clearly in this Day, in this Vifion, and Uniry of
the Spirit doth theBeloved Spoufe of Chrifl feeHeaven and Paradife, ten
thousand Heavens and Paradi.es, new-born, and rifen within herfelf ;
herfelf new-bor% and rifen inro the midft of them, and enjoying them-
all?
Dofl: thou mourn, O dejected Soul, that thou haft not received this
Seal of the Spirit? Alas! how few have? How hath this Seal been with-
drawn, fince the Nations of the World received the mark of Anti-
Chrift ? Mourn thou together with all the Saint?, for the abfence of
the Heavenly Bridegroom in this Virion or. his Glory, and Seal of his
Love. But mourn not as without Hope. Prefs forward to this Day
of the Spirirand to theBrightnefs of the rifing of the Lord Jefi s together
with the Father upon thy Soul in the Perfon of the Spirit, which is the
Union of ail Loves, Joys9 and Glories, as all Lights are United in the
Sun. This Day hath already dawned, fbme few have feen the dawnings
of it, and rejoyced to fee it, when it hath (hone forth upon the tops of
their Spirits, as the Sun in the pleafant morning of a Summers-day gilds
the Tops of theMou t:.ins.
1. The Second Evidence is the Witnefsof the Spirit. Of this Paul
fpeaketh Rom. 8. tv. 16. The Sprit itfelf beareth Witness in our Spirit^
that we are the Children of God. This Witnefs ot the Spirit may be
more interrupted, and be accompanied in the Soul with lefs Glory, and
a lefs triumphant Joy ; yet is it clear, and frveer>and. fure_j although .the
clear-
*
ciearnefs, and the fweetnefs have their different degrees. The Wit-
nefs of the Spirit is as the Voice of God in the Soul received, and ecchoed
to by the Soul. The Seal of the Spirit is the Glorious Face of God un-
vailed in the Soul, and by the kifs of its mouth Uniting it to the Soul
fo that it ftamps its own Heavenly Image upon the Soul, and Ravifhing
the Soul into one Life, and Form of Glory with itfelf becomes its own
Reflection there, equally embracing, and embraced, enjoying, and en-
joyed in the Unity of the Spirit.
Thou, who feed not the Seal of the Spirit upon thy heart, open thy
Spiritual Ear, hearken unto the voice of the Spirit, hearken to the voice
of thine own Spirit. Thefe two by a fweet Confent, and Harmony may
teftifie together the Love of God in thee. Their voice may be low.
and not to be heard in the Tumult, and noife of thy Fears, and Doubts.
In the calranels, quietnefs, and reft of a meek, and reiigned^Spirit,hearken
diligently, and thoumayeft hear this low voice. Though this voice be
low, yet is it clear and fweet. The Love, and Peace, and Joy of the
Spirit, the Spirit of Love, Peace, and Joy himfeif are in this low voice
3 . The third Evidence is the Inftincl: of the Spirit, which feems to
be mentioned by St. Paul, as a lefs degree of Evidence going before that
of the Witnefs of the Spirit. Row. 8. i j. Te have received the Sprit
of Adoption 'whereby ye Cry Abba Father. The little Lamb newly yea-
ned, and come forth from the Dam in a great flock amongft many Lambs,
and Ews knoweth its own Dam, difcerneth its call from all others, run-
neth to it, keepeth by its fide, when it is in any fear, feeketh and fucketh
its Milk, and the nouriihment of its Life from it. This is the Inftinft of
Nature, which faileth not the Births of Nature. Thus every Child of
God hath much more a Spiritual, and Divine Inftincl:, which is infepara-
ble from the Divine Nature in it. The Spirit of God in it, when the Li^ht
of the Divine Nature is mod: obfcured, is a Spirit of Son-fh:p, or Child-
hood in the Sou! by (ecret Impreilions leading it, inclining, and carrying
it to God, as its Father, g;ving it a fecret fenfe, and difcerning of the
Voice of God, and of its Relation to God,as by the inftinct. of the Divine
Nature. Confider this, ye doubting, fearful, and diftrefled Saints; confider
this, and be comforted. Thou haft no clear fight of the Face of God.
Thou haft no clear Teftlmony of the Love of God in thy Spirit. Thou
haft nodiftincl understanding of thy Union with God, or of the Nature
of God, or O: the things of God. Thou haft no Evidences, by which
thou canft fatisfy thy own Reafon, thorow any difcourfe of Reafon. But
thou art inwardly carryed in thy deiires, and inclinations to God, to
jpleafe him, to be with him. Thy Soul fecretly hangs upon God, and
cle
cleaveth to him. Thou inwardly longed, and thirft-eft to fuck in from his
Breads the milk of Spiritual Life, Comfort, and Light. In the day oi:
thy fears, and diftrefs thine Eye looketh to God, thine Heart cryeth, and
hafteth to him. The call, the voice of God in his Providences, his
Word and the inward motions of his Spirit touch thine Heart, 'and turn
thy Bowels within thee. How often in the greateft doubts* and
diftrefles of thy Spirit doll thou figh forth to God the name of Father ?
Behold this is the inftincl: of the Divine Nature in thee. This is the
Spirit of Adoption, by which thou art a&ed, and by which thou cryefi:
Abba Father. Although thou underftandeft it no more, than the Lamb
underftandeth how, or why it is carry ed to its Dam, and drawn by its
bleatings* Go thy way then, and be no more troubled, give thy felf
up to the inftincl:, and leadings of this holy Spirit within thee. Thou
(halt certainly fee the time, when the obfeure fmoak of the Spiritual In-
ftincl: in thee will break up into a clear Light, and flame of a Joy un-
fpeakable, and Glorious, both in the Teftimonyof the Spirit heard within
thee, and the Sea! of the Spirit feen upon thee, either in this Life, or in
Eternity.
We read in the % of Chron. That Solomons Throne had a Foot-ftool
of Gold, and fix fteps up to the Throne. On each fide of thefe fteps
were two Lyons, that fupported every ftep. Thou, who haft the Throne
of the Divine Nature in the midftof the Spiritual Paradife, and Heaven
let up within thee in its obfeureft, and lowed: ftate, reft in peace, and joy
the Foot-ftool itfelf, and upon the loweft ftep of this Throne. For the
Foot-ftool itfelf, the loweft ftate is of Gold, of an incorruptible, and Di-
vine Nature, which will certainly in its proper time lift thee up to the
full height, and Glory of the Throne itfelf. The loweft ftep here, even
at the higheft, hath for its fupport, and guard, two Lyons. The Lord
Jefiis, the true Lyon of the Tribe <of judah in all the Varieties, and
Riches of his Spiritual Glories, multiplies his Pretence, and Appearance
round about thee, to fuftain, defend, and cherifh thee in thefe firft be-
ginnings of Grace in thee, in the midft of thy darknefs, and weaknefs af-
ter the fame manner, in the fame Heavenly Perfon of his, in the fame fuK
nefs of Love Power, and Glory, as he is with the higheft Saints.
When we began to fpeak of this firft ftep of the Refurre&ion, or new
Birth, we propounded four Heads to treat upon. I . The Life, which
is rifen. 1. The Death, out of which it rifeth. 5. The Refurre&i-
on itfelf. 4. The way of this Refarre&ion. We have finifhed our
difeourfe upon three of thefe. We are now to fpeak briefly of the laft.
4. The way of the Refurre&ion in the new birth is Jefus Chrift. He
fahb
filtVi of himfelf in the Go'fpei of St. John, I am tie Way. Jefus Chrift
is the way of this Rtfinrechon in fix Steps, i. He is the Price,
a. The Head. g. The Root. 4. The Pattern. 5-. The Com-
panion. 6\ The Life of this Refurreccion.
I. The Blood of Chrift is the Price of this Re fur recti on. jefus
• Chrift by his Blood hath doubly redeemed us from Death. 1. By Pur-
chafe giving his Life a Ranfom for us to the Divine Juft'ce. 2. By
Conqueft having by the efiufion of his Blood, and lofs of his Life gamed
-a perfect Victory over all the Powers of Darknefs.
%. The Lord Jefus above in Heaven is the Head of the Refurre£ticn
from the Dead. In the latter part of the hrft of Eph. we have Jt fus Chrift
glorloufly prefented unto us in his Refurre6tion, from the nethermoft part
of the Earth, and in his Afcent above all Heavens. Then the Apoftle
concludes that difcourfe and Chapter with this Blefled Confblation, that
God had given him in this Glory of the Refurre6tion from the Dead to
be the Head over all things to his Churrb. Thou who moumeft over
thy finv as the w or ft or Deaths, who doubteft, who defpaireft of Life,
raife thy (elf to a lively Hope. Look up, and (eethyfelf already rifen in
his Refurrecl:ion,already let down in HeavenlyPlaces together withChrift,
as a Glorious Spirit in that firft Spirit, the Head, and Fountain of them
ail, from which they are as Inieparable as the Beams in their upper ends
are from the Sun. Thus St. Vaul fpe'aks in the former part or the xd
Chap, of the Eph. upon that Divine Ground, which he had laid in the
end of the firft Chapter, That Chrift in. his Refuneclion frcm the Dead^
is the Head over all to his Church. -,
r
z. The Lord Jefus, as he is rifen fcom the Dead by his Spiritual Pre-
tence in our Hearts, is the root of the Refurre&ion, or new Birth in us.
1 Cor in- 1 5. Jefus Chrift, as he isthefecond Adam^ is faid to be aquick-
ning Spirit; and the living corner Stone precious, and tryed in his Death,
and precious in his Refjrredtion, out of which we grow up to be a Tem-
ple to God, that is, both a Spiritual Heaven, and a Spiritual Paradife.
Eph. 3. He is [aid to dwell in cur Hearts by Faith. The Lord Jefus is
that Spirit., which is the Root of all Spirits, natural, or fupernatural ; the
Root of all Life, Natural, and Spiritual ; Earthly or Heavenly \ Humane,
Angelical, or Divine. Doft thou feel the weight of Death heavy upon
thee ? haft thou no fenfe of any fpark of true Life in thee to fweeten ei-
ther Death, or Life to thee? Look up to thy Root at the bottom of thy
Spirit, thy Jefus, Abide in this Root, wait for this Root. Here are all
the
the Treafares of Spiritual Ljfe laid up. At the let time, in the proper
feafonthis Rootihall fpring,aad bud, and bloflbm, and bring forth it*s
heavenly Fruits repleni(hed with the Light, and fweetnefs of the Divine
Life and (breading themfelves thorow thy whole Soul . Thus (hall that
Life of God, which thou haft loft^ which in thy death retired itfelf hither
into its Root,rife again in thee, and thou be new-born into this Life. Thus
(hall Je/us Chrift, as an Heavenly Root in thy Heart, bring forth himfelf
unto the Life of Faith, which is his own Heavenly. Image in thee within
the Vail, the Cloud of Flelh. Thus doth he make thine heart from this
Root of Eternity to be an Heavenly Habitation, and dwelling place for
himfelf railed up new, and Eternal out of the Ruines of Death.
4, Our bleffed Saviour is the Pattern of the Refurre6tion to us. In
the 8th of the Rom, we are (aid to be predeftinated to be conformed to his.
Image. Epb. 1. God is fpoken of as working Faith, and (b bringing forth
the Spiritual Life in us according to that exceeding greatnefsot his Pow-
er, by which he raifed Chrift from the Dead. We read in the Gofpel,
that a mighty Angel came down from Heaven, and rolled away the Stone
from the mouth of the Grave, while the Watchmen about the Grave
were caft into a deep fleep, to make way for the rifing of Chrift. How
frequently doth the Soul, which feels the horrour of the Spiritual Death,
think its Refurre&ion to a Divine Life, to the Heavenly Graces,and fweec
Peaces of that Life, impoftible? Alafs ! the Flefh is as a Grave, in which
it is (hut up. Its Lufts, and Temptations are, as a mighty Stone rolled
upon the mouth of this Grave. Tempters vifible and invifible are, as
Watchmen round about the Grave, to keep thee there. But be not diG»
couraged at any ofthefe things, O thou difconfblate Soul I Look to thy
Pattern, the Lord Jefus ; as it was with him ; fo (hall it be with thee. A
fupernatural Power, a mighty Angel from Heaven (hall bind up thy
Tempters, thy Spiritual Enemies in chains of Darknefs, as in a deep deep;
fhall remove the great Stone, the moft powerful Lufts, and Temptations
from the mouth of thy Grave. God himfelf in his Power, in the great-
nefs of his Power, as it-excelleth, and tranfcendeth all Powers, all things,
all thoughts of men, or Angels; God himfelf in his Almightinefs, in the
infinitenefs of his Power, and God-head, God himfelf in the immediate
naked, moft potent, moft high, moft Glorious Appearances, and Operati-
ons of his God-head fhall come down upon thee, (hall arife, and (hine
in thee, and as. he rifeth, raife thee together with himfelf into the Light
of Life. Whil'ft thou lyeft in Sin, thy true Perfon, or Life lie together'
dead in thee, as to thee. But beneath thy Soul, at the bottom of it they
lie hid in God, who is the ground of every natural being, and the Trea-
U uu fury
fury of all Spiritual Beings. At the feafon of the new birth God diko*
covers himfelf in thySoul,as a glorious ground3out of which thy Life,and'-
thy Jefus fpring up together by degrees, like Twin-liilies, Rofes from the
fame ftalk or root, which is Chrift. Thus (halt thou rife from, the Dead
with a fliout of Heavenly Joys.
5. Chrift is the Companion in the Re fur region, St. Patd tells the Ga*
latiansyhe travels in birth again with them, till Chrift be formed in them,
We read I Ccrin. 6. He, that is joyned to the Lord is one Spirit. A faint
and Chrift are one Spirit by a Spiritual Marriage, which makes two Spi-
rits perfectly one, yet fb, that they remain perfectly, and diftinclly two
in one. When thou rifeft from the dead in Regeneration, thy Jefus rifeth
together with thee out of that Grave in thy Heart, into which thou haft
caft him by thy Sin ax the Fall, when thou in thy true Life, and Parar
dife in thee fell into the fame Grave together with him, Jefus Chrift, and
the Soul fpring up together in the firft Creation as Twins. For Sr. John
faith in his firft Chapter of his Gofpel, that without him, that is, in a fm»
gle ftate disjoyned from Chrift, was nothing made, that was made; Chrift
and the Soul, like two Twin-liliies, flourished together in Paradife. To-
gether they died by (he Fall. Many times fince thy birth into this world
have Jefus Chrift, and with him that Beautiful, and BlefTed Life, which
thou enjoyed'ft in Paradife, been rifing again into thy Heart into a moie
excelling Paradife, that in the Spirit* and in Heaven,which is Eternal. But
alafs ! thou haft ftlll thrown them back again into the fame Grave in tby
fltfh by the new wounds, which thy renewed Lufts, and Unbelief have
given them.Notwithftanding all this, when the fee time is come,no thing can
withftand the rifing in thee. Jefus Chrift, and thy Sou! are together born
anew in thee from the womb of Eternal Love, where they lay hid, and
wrapt up together in the Grave- itfelf. They now come up together in
one Spirit into one Spiritual Life, and Heavenly Image, in which Para-
dife alfo comes up. new and frelh together with them. By the fame irnme-
diate,and glorious operation, of the God-head they* break irrefiftibly forth
thorow the darkne&s of the night,, and fcatrers them, and breaks them
up, as it Chines thorow them. How bleffedis this Union and Fellowship I
Chrift and the Soul ever undivided,grow up. now together in the mutual
fight, in the mutual embraces of each other thorow every ftate and degree
cf the Regeneration, or Refurre&ion, Light, orParknefs ; Solaces or Suf-
ferings 5 Life, or Death. In all by the Heavenly Union they are mutually
a.Crown of rejoycing one to aaother.
6. Chrift.
Cf*t J
6. Chrlft is the Life of this Refarre&ion. So himfelf teftifieth in the'
n of St. John ; I am the Refar region, and the Life. How fure,how fweec
is thy Life, O Belie ver5 who art rifen from the Death of Sin, and bom
again to thine Heavenly Father ? Thy Life is fare. It is Chrift himfelf,the
Power, God, eternal Life itfelf, who is thy Life, the Life of thy Graces
here, the Living Hope of Glory in Heaven, the Life of God in thee
which never dies in the midftof Death. Thy Life is fweet, O Believer !
How unexprefSble is this pleafure to feel Jefus Chrift himfelf, the onry
delight of the Father in Eternity, the only Delight of all the Holy Angels,
and Glorified Saints in Heaven Springing up in thy Heart, flowing tho-
rowihy whole Soul, and Perfon, working in all5 acting all, as Life in
thee? '
Thus I have fintfhed this fourth Head, the way of the Refurre&ion in
its firft ftep5the Regeneration, or New-birth, and -the difcourfe itfelf upon
this iubjedL
vi n i s:
^mf^mt^mmmmrntm^m^m
■ II 1
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