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 B  2     I 
 
 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 
 
 . 
 
[733 
 
 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 
 
 : 
 
C74] 
 
 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. 
 
 % 
 
 C7J] 
 
 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 
 
[7«3 
 
 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 
 
T79J. 
 
 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 
 
[212] 
 
 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. 
 
[214] 
 
 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 
 
 [2^7 
 
 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*> 
 
[2?6] 
 
 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 extra&eth  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  dirc&eth  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  attra&eth,  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  expe&eth  ;  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 
 
E  R  R  A  T  A*  S. 
 
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