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 LIBRARY 
 
 
 
 OF THE 
 
 
 Theo 
 
 logical Seminar 
 
 PRINCETON, N.J. 
 
 y, 
 
 Case, 
 
 . Pjvisi 
 
 
 Slielf. 
 
 Sect i or, 
 
 
 Book,___ 
 
 No 
 
 
 
 
\ 
 
 M E D 1 T ATI e N S^' 
 
 AND 
 
 DISCOURSES 
 
 ON THE 
 
 GLORY of C H R I S t, 
 
 IN TWO PARTS: 
 
 I. In His Person,.Office, and 
 Grace: With the Diflfeienccs be 
 tween F A 1 T H and SIGHT. 
 
 Applied unto the Ufe of them that 
 believe. 
 
 IL The APPLICATION of 
 the fame MEDITATIONS 
 unto Unconverted SINNERS; 
 And SAINTS under Spiritual 
 "Decays. 
 
 : _^ 
 
 By the late Reverend JO HN OWEN, D. D. 
 
 EDINBURGH: 
 
 Printed by W i l L I A M Gray, and Sold at Ms 
 Houfe, at Magdalenh Chapel, within the Ccm- 
 gate Hezd. Mdccl. 
 
( 3 ) 
 
 The P U B L I S H £ R 
 
 T O T H E 
 
 READER. 
 
 Christian Reader, 
 
 THERE is here fet before you in this fmaU 
 Treatife, the moft glorious Subjeft of 
 Meditation and Contemplation, that e- 
 ver was fet before Men or Angels, no lefs than 
 the eternal Son of God in our Nature, now exalt- 
 ed at God's Right-hand, as the only Wonder of 
 Men and Angels, and wiH be their only Wonder 
 through all Eternity. O 1 what a bleffed 
 Sight is it by Faith to fee this Jefus who 
 was made a little lower than the Angels, now 
 crowned with Glory and Honour ! When he fiid 
 aCFumed our Nature, and made his Appearance in 
 this lower World, it was in a poor mean Dre<s ; 
 his Divine Glory was fo vailed with our Fleih, 
 that the Eyes of the Men of the World could fee 
 no Form nt>r Comelinefs in hlm^ he luas difpifed 
 and reje fled cf Men, Ifa. liii. 3.- when he came 
 to his own, his own would not receive him, John 
 i. II. they ftopped their Eyes, that they could 
 not behold his Glory, and their Ears that they 
 could not hear the good News he came to proclaim 
 to the World, even Peace and Good-will to Men : 
 As foon as he appeared in our Fiefh, a Company 
 of the heavenly Hoil came after him, and jg^ro- 
 claimed this Peace, and the Prince of Peace with 
 Joy and Singing, John ii. 13, 14. Ahrahtun C?.\v 
 his Days afar 01% and fejoic'd at tha Sight of jf : 
 a 2" Old 
 
4 The Publisher to the Reader. 
 
 .Old Simeon who had waited long, as foon as he 
 faw him, got him up in his Arms, and blejfTed 
 God for him, his Heart was To filled with Joy, 
 that he was content to go out of the World in* 
 flantly, for his Eyes had feen the Salvation of 
 God. O! did our Eyes by Faith fee this Glory 
 of Chrift, did we really believe what wonderful 
 Glory is lodged in him, and fhines in him, that 
 •fills all the Corners of the higher Houfe, and all 
 the Inhabitants there with \\ onder and Amaze- 
 ment ; O ! how would we long for the Cour- 
 tains of this Clay Tabernacle to be taken down, 
 that we may win in amongfl the Throng of Angels, ' 
 and the Spirits of juil Men now made perfeft, 
 that with them we may eternally fix our Eyes up- 
 on this worthy Lamb of God, and join them in 
 the Songs of Mofes and the Lamb for ever ; they 
 never weary of this new Song, and it will ay be 
 new to all Eternity, every Moment of Eternity 
 will afford new Wonders in this glorious Objeft, 
 that will add new Isotes to their Song for ever. 
 1 let us fix the Eye of Faith on this worthy 
 Lamb, and behold what Manner of Love flamed 
 in his Heart from everlafting to his poor Bride ; 
 he faw her afar off lying in the Arms of Hell and 
 Death, and longed for the Time to come, that he 
 might come down and efpoufe her to himfelf, the 
 Love he bore to her in his Heart made him chear- 
 fully to engage in this awful Work of our Re- 
 demption, the Love of his Heart made him give 
 to his eternal Father his Bond of Security for her, 
 which cofr him his Hearts Blood to fulfil the Bar- 
 gain : No fooner was our firfl Parents taken Cap- 
 tive by the Devil, and they fled to hide them- 
 felves in the Thickets of Paradife, through the 
 Afjprehenfion of God's Wrath ; but as foon 
 our Lord Jefus appeared in the Garden to them 
 in this woful Cafe, with an Olive-branch of Peace 
 
 in 
 
7!^^ Publisher fo /^f Reader, 5 
 
 in his Hand, and promifed that the Seed of th^ 
 Woman ftiould bruife the Head of the Serpe^it, 
 Gen, iii. 15. And the nearer that this gloriousi; 
 Sun of Righteoufnefs was to arife, the brighter 
 did the Beams appear ; and when the Fulnefs of 
 Time was come, O ! how chearfully did he lay 
 afide the Robes of his Glory, and vail'd him- 
 felf with our Flelh ! O ! let us by Faith behold 
 what Wonders he hath done, what wonderful 
 Mountains he came leaping over, Mountains of 
 the Gurfe of a broken Law, Mountains of the 
 Father's Wrath due to us for our Sins ; he took 
 upon him the Burden of our Sins, that would 
 have funk Millions of Worlds of Men and An- 
 gels down to everlailing Perdition, and would 
 never have payed the Icall Farthing of that Debt : 
 Our Redemption was precious, and would have 
 ceafed for ever, if this mighty One had not 
 engaged in our Quarrel. O ! let us with Won- 
 der behold this mighty Conqueror, himfelf alone 
 taking the Field of Battle againft the Powers of 
 Earth and Flell, when of the People there was 
 none with him, Ifa. Ixiii. i, 2, 3, 4. Did we be- 
 lieve how precious our Souls are, and the coftly 
 Price that was paid for them ; our dear Saviour 
 wedded through the deep Floods of God's Wrath, 
 that iie might redeem our Souls from the Jaws of 
 Death, and the Floods of eternal Wrath ; and 
 not only to redeem us from Wrath, but to pur- 
 chafe for us an exceeding, and an eternal Weight 
 of Glory, that he might bring us to his Father's 
 Houfe, for ever to behold his Glory. O ! that we 
 were continually taken up by Faith, in viewing 
 the Glory of this great Mvftery of our Salvation : 
 The holy Angels, though they have the lead 
 Share of this great Work, yet are continually pry- 
 ing into it, and the more they look, the more 
 "Wonders they fee. O ! how lamentable is it that 
 a 3 we, 
 
6 7*/^^ Publisher /5 //5^ R-EADERa i 
 
 •we, for whofe Sakes alone he payed this deaf 
 Price are Co little concerned about it ; mofl of Pro- 
 feiTors in our Day, can be whole Years, Months, 
 pays, without ever fpending an Hour in viewing 
 this Cilory of Chrift, Sabbath-days are burdenfome 
 Days to many in our Day ; inftead of beholding 
 the Glory of Chrifl, they fpend the Sabbath in 
 "walking in Fields and other Places, to divert 
 themfelves, a Sign they are wearied of Chrift, of 
 his Service and Work, faying, P//:^ef2 will the Sab- 
 bath be gone F Amos viii. 5. The Glory of Chrifl 
 gets little or no Room in the Hearts of this Ge- 
 neration. The Days hath been in Scotland when 
 Sabbaths and Ordinances were highly efteemed, 
 when ii w^ould have been a Wonder to have feen 
 fuch awfqi Abufe of Sabbaths, and the Ordinances 
 of the Gofpel ; it's lamentable to fee how deaf, 
 blind and dumb, both Magiflrates and Minifters 
 are, whofe "Work it is to fupprefs the Profanati- 
 on of the Lord's Day, the Cry of this Sin is great in 
 cur Land ; and though the Patience of God hath 
 born long with us, yet it will not bear always, 
 but dreadfulwill the Judgment of fuch Profaners of 
 theLord'sDaybe,A>^. xiii. 1 8 . when once his Wrath 
 begins to burn, blefl: are all they who flay on him. 
 Many are the BleiTings promifed to them that 
 keep holy the Sabbath. On the other Hand, ma- 
 ny are the Curfes and terrible Wrath, that will be 
 poured out upon all Profaners of his Name, his 
 Sabbathsand Ordinances,//^. Ivi. 3,4,5, 6,7. Many 
 are the Signs of the Lord's Anger againfl this Land 
 at this Day, and few are laying it to Heart. O 1 
 let us long for the Day, when our Lord Jefus 
 fhall yet once more pay a Vifit to this Land, and 
 pour out his Spirit upon Minifters and People of 
 all Ranks, and Ctt Watchmen upon Zkjis Walls, 
 that will not hold their Peace, Day nor Night, 
 Ibyt will fet th<? Trumpet to their Mouth, and cry 
 
 ' aloud 
 
7y&^ PUBLISHER /(? M^ Reader. 7 
 
 aloud, and fliew his People their Tranfgreffions^ 
 and the Houfe of Jacob their Sins, Ifa. Ixii. 6, 7. 
 and Iviii. I'. O! let us cry for the Day when 
 Miniflers of the Gofpel in this Land, will make it 
 their main Work, to preach Ghrifl, and fet forth 
 the Glory of Ghrifl : The Glory of Chriit is a Myf- ; 
 tery that will never be unfolded, it's but little we 
 can fee, or take up of it in this militant State, i 
 Cor. xiii. I2. The Leaves of the Book of this 
 great Myitery will never be unfolded, there will 
 ay be more and more to fee in it through Eternity : 
 Though the Glory of Chrift be the only Subject 
 of Gol pel-preaching, and the only Text of Go- 
 fpel-Minilters ; yet alas ! How little of it is to be 
 heard in cur Day, in the Pulpits of Scotland? 
 Dry Breafts they are indeed, when the Glory of 
 Chrifl is not to be heard of in preaching and pray- 
 ing. They that have got any real View of the 
 Glory of Chrift, will make it their main Bufmefs 
 to cry up Chrifl, and fet him forth to others, and 
 the Way of Salvation through him, they will fee 
 themfelves miferable without him, for there is no 
 Salvation in any other ; it's only through the Ver- 
 tue of this Glory of Ghrill, that we can fee the 
 Face of God, an abfolute God is a confuming Fircy 
 Heb. xii. 29. But though he be the meek Lamb 
 of God to dll who comply heartily with the Me- 
 thod of Salvation through him ; yet, he will be 
 like a roring Lion to all who will not hear his 
 Voice, but defpife his Counfel, and will have 
 none of his Reproof, Prov. i. 24, 25, 26, 27. 
 Did we but get a View of our own Mifery by Na- 
 ture, and the State of Wrath, that all Mankind 
 are in, while out of Chrift, and had the Faith of 
 the glorious Fulnefs that dwells in Chriil, an- 
 fwerable to all our Mifery ; O ! How would we 
 prize him, and value him with the Spoufe, Song 
 y, 10, 16. and with Mo/es, Lordjhew us thy Glo- 
 ' ry f 
 
8 The IPuSLisHER to the Reader, 
 
 ry ? They that have got but the leaft real View 
 of it, will ay be feeking more and more of it, and 
 will never be at Reft, till they be at the Fountain- 
 Head, within the Thre/hold of Glory, and fet 
 down at the Table above, where they (hall feafl 
 upon this Glory of Chrill:, and drink of thefe Ri^ 
 vers of Pleafures that proceed from beneath the 
 Throne of God and the Lamb for ever, where 
 the Vail of Mortality (hall be taken away, and 
 Faith turned into Sight, and Hope into Fruition, 
 where there Eyes fhail be bleft in beholding, and 
 their Arms in embracing this glorious Lamb 
 of God for ever, there they (hall not darkly fee 
 through the Glafs of Ordinances, but fliall fee 
 Face to Face, they fliall fee as they are feen, and 
 know as they are known, i Cor, xiii. 12. There 
 will be no other Obje^l viewed there, but this 
 Glory of Chrift ; all Eyes of both Angels and glo- 
 rified Spirits of the Jufl, will be eternally fixed 
 on Chrifl, they will never get their Eyesoffhim. 
 It was a Queflion, once afked, at a worthy Ser- 
 vant of Chriil, if we fliould know one another in 
 Heaven, his AnfwT was, No Matter (faith he) 
 v/hither or not, for I will never get my Eyes off 
 the v/orthy Lamb of God through ail Eternity. 
 His Glory fills the Temple above ; Heaven would 
 be but a darkfome Place to us, were it not for the 
 Glory of Chriil:, the Glory of the Lord God, 
 and the Lamb is the Light of the Temple a» 
 bove. O ! what a glorious Sight will it be at 
 the Lafl-day, when the Followers of the v/ort'hy 
 Lamb, that have followed him through great Tri- 
 bulations, and have wafhed their Robes, and 
 made them white and clean in the Blood of the 
 Lamb, when they fliall fee the Heavens opened, 
 and fiiail fee their glorious Redeemer, that hath 
 bought them with the Price of his Blood, defcend 
 with a Shout, and the Voice of the Archangel, 
 
 attended 
 
The Publisher to the Reader. p 
 
 attended with an innumerable Company of An- 
 gels, and all the Redeemed from amongll: Men a- 
 long with him, when he (hall mount the Throne 
 of the laft Judgment, to pafs the final Sentence 
 upon Men and Angels, and receive them up intgl, 
 the glorious Manfions above, prepared for them 
 from before the Foundation of the World, this 
 will make all their Sighing and Sorrow for ever 
 to flee away, then fhall all Tears be wiped from 
 their Eyes, then ftiall their Mouths be filled with 
 Laughter, and their Tongues with everlafting 
 Melody, there will never be a Cloud to vail this 
 Glory of Chrirt any more. O !■ let it now be our 
 main Work to fpeak and talk of this Glory of 
 Chrifl, let the Meditation of it be fweet to ns, 
 and let us be glad in the Profpcct of fuch a glori- 
 ous Day, and let us not v/eary of fuch excellent 
 Work, for in due Time we fliall reap if we faint 
 not : Times and Years are fafl running on, and 
 within a little, our Work and Labour of Love 
 will be at an End : He that will come, will come, 
 and will not tarry, he is faying to us in the Go- 
 fpcl, Beholdy I come quickly , let it be our Anfwer, 
 Amen, even fo come Lord Jefus, make wide Steps 
 and a quick Journey, to receive us home to thy 
 Father's Houfe, and get a compleat View of thy 
 Glory, wheure Eternity irfelf Ihall never part us 
 again. But on the other Hand, as this will be a 
 joyful Day to the Saints, fo will it be a (brrowful 
 Day to all them that defpife this Glory of Chrifl, 
 they alfo that pierced him Jhall fee him, and all 
 the Kindreds of the Earth jhall "mail becaufe of him. 
 Their carnal Eyes could never abide to take the 
 ieafl View of this Glory of Chrill while in this 
 World, and they mufl bid an eternal Farewell 
 to Chrifl and his Glory for ever ; they mufl fland 
 before Angels and Men, and hear that awful Sen- 
 tence pronounced agaiuft them^ Go ye curfed into 
 
 ever' 
 
10 The Publisher to the Reader. 
 
 everlafling Burnings , prepared for the Devil and 
 his Angels, O Sirs ! this will make the Wicked 
 fhake and tremble; Why ? Depart, To where ? 
 To take up their eternal Lodging with Devils 
 and damned Spirits : The Wicked was their 
 Choice while in this World, and now they will 
 get their Fill of it ; Eternity itfelf muft be the 
 Time of their Parting, and that is, as long as 
 God is God to punifh them, and that is for ever; 
 they were never wearied of Sin, and a jufl: God 
 will never be wearied of punilhing them, their 
 "Worm will never die, and their Fire will ne- 
 ver be quenched, Mark ix. 46. 0! that we 
 luere luifiy that we underftood this, that we 
 would remember our Latter- End. O ! if Men 
 would but confider the terrible State they are in, 
 while out of Chrill: ; nothing betwixt fuch an onfe 
 and eternal Flames, but the Hair-breadth of Life, 
 which-'is foon cut down in a Moment, and then 
 they muft to that Place, where his Mercy is clean 
 gone, and he will be favourable no more. May 
 the Lord himfelf perfwade us to repent, and fiee 
 from the Wrath that is to come. 
 
 I hope the right Perufal of fuch an excellent 
 Piece of Work as this is, may be a Mean through 
 the Blefling of God, to engage the ferious Reader, 
 to this neceflary Duty of Meditation on the Glo- 
 ry of Chrift, in his Perfon, Office and Grace, 
 which is a Duty that is of great Weight, and doth 
 nearly concern us, as we would delire to know 
 how it fliall fare with us through Eternity. This 
 was the Author's dying Work, and his laft Per- 
 formance in his Mailer's Service ; and, by reading 
 of this, we may judge how highly the Glory of 
 Chrift was in the worthy Author's Eye, and that 
 it may be fo in ours, Is the earueft Deiire of him 
 who is your Wcil-wiilier, 
 
 TilE 
 
( " ) 
 
 THE 
 
 ^CONTENTS. 
 
 Page 
 r^ HAP. I. The Explication of the Text. i 
 
 Chap. II. The Glory of the Perfon of Chrift as 
 the ' only Reprejentative of God unto the 
 Church. IS 
 
 Chap. III. The Glory of Chrift in the Myfteri- 
 ous Conftitution of his Perfon. 45 
 
 Chap. IV. The Glory of Chrift in his Sufception 
 of the Office of a Mediator. Firfl, In his Con- 
 defcenfton. 6y 
 
 Chap. V. The Glory of Chrift in his Love. 86 
 
 Chap. VI. The Glory of Chrift in the Dif charge 
 of his Mediatory Office. ^97 
 
 Chap. VII. The Glory of Chrift in his Exalta- 
 tion, after the Accomp'afhment of the Work 
 of Mediation in this World. 104 
 
 Chap. VIII. Reprefentations of the Glory of 
 Chrift under the Old Teftament. 1 1 3 
 
 Chap. IX. The Glory of Chrift in his intimate 
 Conjunction luith the Church. I20 
 
 Chap. X. The Glory of Chrifi in the Commu- 
 nicatian of himftlf unt9 Believers . 134 
 
 Chap. XL 
 
U r;^^ CONTENTS, 
 
 Page 
 Chap. XI. The Glory of Chr'ifl in the Recapi- 
 tulation of all Things ir\ him, ■ ^49 
 
 Chap*, XII. Differences between our beholding 
 the Glory of Chrifi by Faith in this World, 
 and by Sight in Heaven, The firft of them 
 explained^ 1 6i 
 
 Chap. XIII. The fecond Difference between 
 our beholding the Glory ofChrift by Faith in 
 this World, and by Sight in Heaven. 187 
 
 Chap. XIV. Other Differences between our be- 
 holding the Glory of Ghrift by Faith in this 
 World, and by Sight in Heaven, 2ig 
 
 PART II. Chap. XV. Application of the 
 forgoing Meditations concerning the Glory of 
 Chrifl, Firft, In an Exhortation unto fuch 
 as are not yet Partakers of him, 232 
 
 Chap. XVI. The Way and Mehns of the Re- 
 covery pffpiritual Decays^ and of obtaining 
 frefh SpriJigs of Grace* 255 
 
( iii ) 
 
 PREFACE 
 
 TO THE 
 
 READER. 
 
 Christian Read£r, 
 
 TH E Defign of the enfuing Difcourfe, is to 
 declare fome Part of that Glory of our 
 Lord Jefus ChriJ}, which is revealed in 
 the Scripture, and propoied as the principal Ob- 
 ject of our Faith, Love, Delight and Admiration. 
 But alas ! after our utmofl and mofl diligent En- 
 quiries, we muft fay. How little a Portio?i is it of 
 him, that lue can underfiand I His Glory is incom- 
 prehenfible,*and his Praifes are unutterable. Some 
 Things an illuminated Mind may conceive of it; 
 but what we can exprefs in Gomparlfon of what 
 it is in itfelf, is even lefs than nothing. But as fot 
 thofe who have forfaken the only true Guide here* 
 in, endeavouring to be ^li/e above what is written ^ 
 and to raife their Contemplations by Fancy ;and 
 Imagination above Scripture^Revelatiori, (as ma- 
 ny have done,) they have darkned Coiinfel without 
 Knowledge y uttering Things which they underftan^ 
 notj which have no Subflance or fpiritual Food 
 of Faith in them. 
 
 A a How* 
 
Iv Preface to the Rea'der, 
 
 Howbeit, that real View which we may have 
 o{ Chrifl and his Glory in this World by Faith^ 
 however weak and obicure that Knowledge which 
 we may attain of them by Divine Revelation^ is 
 inexprejflibly to be preferred above all other Wif- 
 dom;, Underflanding or Knowledge whatever. So 
 it is declared by him, who v/iil be acknowledged 
 a competent Judge in thefe Things : Tea doubtlefs 
 (faith he) / account all thefe Things hut lofs, for 
 the Excellency of the Knowledge ofChriji Jefus my 
 Lord. He who doth not fo, hath no Part in him. 
 
 The Revelation made of Chrift in the Blejfed 
 Gofpely is far more excellent, more glorious, and 
 more filled with Rays of Divine Wilclom and 
 Goodnefs, than the whole Creation ; and the juft 
 Gomprehenfion of it, if attainable, can contain 
 or afford. Without the Knowledge hereof, the 
 Mind of Man, however priding itfelf in other In- 
 ventions and Difcoveries, is wrapped up in Dark- 
 nefs and Gonfufion. 
 
 This therefore deferves the fevered of our 
 Thoughts, the beft of our Meditations, and our 
 utmoil Diligence in them. For if our future Blef- 
 fednefs fliali confift in being id here he is, and he- 
 holdi?ig of his Glory ; what better Preparation can 
 there be for it, than in a conftant previous Con- 
 templation of that Glory in the Revelation that 
 is made in the Gofpei, unto this very End, that 
 by a View of it, we may be gradually transform- 
 ed into the fame Glory. 
 
 I fhali not therefore ufe any Apology for the 
 publiihlng of the enfuing Meditations, intended 
 firft for the Exercife of my own Mind, and then 
 for the Edification of a private Congregation, which 
 is like to be the laft Service I fhall do them in that 
 Kind, Some may by the Confi deration of them 
 be called to attend unto the fame Duty with rnore 
 Diligence than formerly, and receive Directions 
 
 for 
 
pREFAC£ to the Reader, v 
 
 ibr the Difcharge of it j And feme may be pro- 
 voked to communicate their greater Light and 
 Knowledge unto the good of many. And that 
 .which I defign farther in the prefent Difcourfe, 
 is to give a brief Account of the Neceffiiy and Uft^ 
 in Life and Death, of the Duty exhorted unto. 
 
 Particular Motives unto the diligent Difcharge 
 of this Duty, v/ili be prelTed in the Difcourfe it- 
 ielf. Here fome Things m.cre general only ftiall 
 be premifed. For all Perfons not immerfed in 
 fenfual Pleafures, not overdrencht in the Love of 
 this World, and prefent Things, who have any 
 generous or noble Thoughts about their own Na- 
 ture, Being and End, are under the higheft Ob- 
 ligation to betake themfelves unto this Contempla^ 
 tion of Chr'ijt and his Glory, Without this they 
 fliall never attain true Kefl or Satisfaction in their 
 own Minds. He it is alone in whom the Race of 
 Mankind may boafl and glory, on whom all its 
 Felicities do depend. For, 
 
 I. He it is in whom our NaturCy which was de- 
 bafed as low as Hell by Apoftafy from Goc|, is ex- 
 alted above the whole Creation. Our Nature in 
 the Original Conflitution of it, in the Perfons of 
 our firft Parents, was croiv7jed with Honour and 
 Dignity. The Image of God wherein it was made, 
 and the Dominion over the lower World where- 
 with it was intruded, made it the Seat of Excel- 
 lency, of Beauty and of Glory. But of them all 
 it was at once devefted and made naked by Sin, 
 and laid grovelling in the Duft from whence it 
 was taken. Duf} thou art, and to Bufi thou /halt 
 return, was its righteous Doom. And all its in- 
 ternal Faculties were invaded by deformed Lufb ; 
 every Thing that might render the whole unlike 
 unto God, whofe image it had loft. Hence it 
 became the Contempt of Angels, the Dominion 
 of Sat^n, y^ho being the Enemy of the whole 
 A 3 Creation, 
 
vi Tkt.tace fo the Reader! 
 
 Creation, never had any Thing or Place to retgn 
 in, but the debafed Nature of Man. Nothing 
 was now more vile and bafe, its Glory was utter-!- 
 ly departed. It had both lofl its peculiar Near- 
 7tefs unto God, which was its Honour, and was 
 fallen into the greatefl Diflance from him of all 
 Creatures, the Devils only excepted, which was 
 its Ignominy and Shame. And in this State, as 
 unto any Thing in itfelf, it was left to perifh e-r 
 ternally. 
 
 In this Condition, Lofl, Poor, Bafe, yea Cur- 
 fed, the Lord Ghrift the Son of God found our 
 Nature. And herein in infinite Condefcenfion 
 and CompaiTion fan<::tifying a Portion of it unto 
 himfelf, he took it to be his own in an holy inef- 
 fable Subfiftence in his own Perfbn. And herein 
 again the fame Nature fo deprefTed into the utmofl 
 Hifery, is exalted above the whole Creation of 
 God. For in that very Nature, God hathy^/ him 
 at his own Right-hand in the heavenly Places, far 
 above all Principalities, and Powers, and Might, 
 and Dominion, and every Name that is named, not 
 only in this World, hut alfo in that which is to come. 
 This is that which is fo celebrated by the Pfalmifl, 
 "with the higheft Admiration, Pfal. viii. 3. When 
 I conjider thy Heavens, the Work of thy Fingers, 
 the Moon and the Stars which thou hafl ordained : 
 V. 4, What is Man, that thou art mindful of him P 
 and the Son of Man, that thou vifitefl him ? v. 5, 
 For thou haft- ?nade him a little lower than the An^. 
 gels : And haft crowned him with Glory and Ho- 
 nour. V. 6. 'Thou madefi him to have Dominion 
 over the Works of thy Hands : Thou haft put all 
 Things under his Feet. v. j. All Sheep and Oxen, 
 yea, and the Beafts of the Field, r. 8. The Fowl 
 of the Air, and the Fifth of the Sea, and whatfoever 
 paffteth through the Paths of the Seas. This is 
 the greatefl Privilege we have among all our Felr 
 
 lown 
 
Preface to the Reader. vli 
 
 low-Creatures ; This we may glory in, and value 
 ourfelves upon. Thofe who engage this Nature 
 on the Service of fenfual Lufts and Pleafures, who 
 think that its Felicity and utmojt Capacities confift 
 in their Satisfaclion with the Accomplifhment of 
 other earthly temporary Defires, are fatisfied with 
 it in its State of Apoftafy from God. But thofe 
 who have received the Light of Faith and Grace ; 
 fb as rightly to underftand the Being and End of 
 that Nature whereof they are Partakers, cannot 
 but rejoice in its Deliverance from the utmoft De- 
 bafement into that glorious Exaltation, which it 
 hath received in the Perfon of Chrift. And this 
 muft needs make Thoughts of him full of Refrefh- 
 ment unto, their Souls. Let us take Care of our 
 Perfons j the Gjory of our Nature is fafe in Him. 
 For, 
 
 2 . In him the Relation efour Nature unto God, 
 is eternally fecured. We were created in a Cove- 
 nant-Relation unto God. Our Nature was related 
 unto him in a Way a^ Friendship, of Likenefs, 
 and Complacency. But the Bond of this Relati- 
 on and Union was quickly broken by our Apojiafy 
 from him. Hereon our whole Nature became to 
 be at the utmofl: Moral Difiance from God, and 
 Enmity againft him, which is the Depth of Mile- 
 ry. But- God in infinite Wifdom and Grace did 
 defign once more to recover it, and take it again 
 near unto himfelf. And he would do it in fuch a 
 Way, as fhould render it utterly impoflible that 
 there fhould ever be a Separation between him and 
 it any more. Heaven and Earth may pafs away, 
 but there fhall never be a Diflblution of the Uni- 
 on between God and our Nature any more. He 
 did it therefore, by ajjuming it^ into a fubfiantial 
 Union with hi?nfelf, m the Perfon of the Son; 
 Hereby the Fulnefs of the Godhead dwelt in it Bo- 
 dily, or Subftantjally, and Eternally. Hereby i:> 
 A 4 it> 
 
viii Preface /o ^^^ Reader. 
 
 its Relation unto God eternally fecured. And 
 among all the Myilerious Excellencies which re- 
 late hereunto, there are two which continually 
 prefent themfelves unto our Cgnfi deration. 
 
 (i.) That this Nature of ours, is capable of this 
 glorious Exaltation and Suhfijhnce in God, No 
 Creature could conceive how Omnipotent Wif- 
 dom. Power and Goodnefs, could aftuate them- 
 felves unto the Produdlion of this £lte<ft. The 
 Myilery hereof, is the Objedt of the Admiration 
 of Angels, and will be fo of the whole Church un- 
 to all Eternity. What is revealed concerning the 
 Glory, Way and Manner of it in the Scripture, 
 I have declared in my Treatife concerning the 
 My fiery of Codlinefs, or the P erf on of Chrifl, 
 A^^hat Mind can Conceive, what Tongue can Ex- 
 prefs, who can fiifficiently Admire the A^^ifdom,. 
 Goodnefs and Condefcenfion of God herein \ And 
 whereas he hath propofed unto us this glorious 
 Object of our Faith and Meditation, how vile and 
 foolifh are we, if v/e fpend our Thoughts aboqt 
 other Things in a Negleci: of it ! 
 
 (2.) This is alfo an ineffable Pledge of the Love 
 of God to our Nature, For although he v,'iU 
 not take it in any other Inftance, fave that of the 
 Man Chrifl Jefus, into, this Relation with himfelf^ 
 by Vertue of perfonal Union ; Yet therein he hath 
 given a glorious Pledge of his Love unto, and 
 Valuation of that Nature. For verily he took not 
 on him the Nature of Jngeh, hut he took on him 
 the Seed of Ahrahara. And this Kindnefs intends 
 pnto our Perfons, as Participant of that Nature. 
 For he deiigned this Glory unto the Man Chrift 
 jfefus, that he might be the Firfl-born of the New 
 Creation, that we might be made conformable un- 
 to him according to Our Meafure ; and as the 
 Members of that Body, whereof he is the Head, 
 we are Participant in this Glory. 
 
 , 3, It 
 
Preface to /^f Reader. ix 
 
 ' 3. It is He,inwhom onr Nature hath been carried 
 i'Uccefstully and yi£lorioufly, through all the Oppo- 
 fitions that it is liable unto, and even Death itfeif. 
 But the Glory hereof I fliall fpeak unto diftinctiy 
 in its proper Place, which follows, and therefore 
 Ihall here pafs it by. 
 
 r 4. He it is, who in himfelf hath given us a 
 Pledge of the Capacity of our Nature to inhabit 
 thofe blejjdd Regions of Light , which are far above 
 thefe afpeftable Heavens. Here we dwell in Ta- 
 bernacles of Clay,that are crujhed before the Moth; 
 fuch as cannot be raifed, fo as to abide one Foot- 
 breadth above the Earth we tread upon. The 
 heavenly Luminaries which we can behold, ap- 
 pear too great and glorious for oqr Cohabitation. 
 We are as Grafhoppers in our own Eyes, in Com- 
 parifbn of thofe .^i^^«//c^ Beings ; and they feem 
 to dwell in Places, which would immediately 
 fwallow up, and extinguilh our Natures. How 
 then Ihall we entertain an Apprehenfion of being 
 carried and exalted above them ail ; to have an 
 everlafting Subfiftence in Places incomprehen- 
 fibly more glorious than the Orbs wherein they 
 refide ? What Capacity is there in our Nature of 
 fuch an Habitation ? But hereof the Lord Chrift 
 hath given us a Pledge in himfelf. Our Nature 
 in him is p'aiTed through thefe afpedlable Heavens, 
 and is exalted far above them. Its eternal Habi- 
 tation is in the bleffed Regions of Light and Glo- 
 ry ; 311 d he hath promifed that where he .is, there 
 we ihall be, and that for ever. 
 
 Other Encouragements there are innumerable 
 to ftir us up unto Diligence in the Difcharge of 
 the Duty here propofed ; namely, a continual 
 Contemplation of the Glory of Chrifi in his Per/on^ 
 Office, and Grace, Some of them, the Principal 
 of them, which I have any Acquaintance with, 
 are reprefented in the enfuing Difcourfe. I fhall 
 
 there-^ 
 
X Preface to the Reader. 
 
 therefore here add the peculiar Advantage which 
 we may obtain in the diligent Difcharge of this i 
 Duty. Which is, That it 'will carry us chearfully, 
 comfortably y and vi^oriouflyy through Life and, 
 Deathy and all that ive have to confliSi luithal m 
 either of them. 
 
 And let it be remembred, that I do here fuppofe 
 what is written on this Subjeft in the enfuing Dif- 
 £ourfe, as being defigned to prepare the Minds of 
 the Readers for the due Improvement of it. 
 
 As unto this prefent Life, it is well known what 
 it is unto the moft of them, who concern them- 
 felves in thefe Things. Temptations, AfHidliohs, 
 Changes, Sorrows, Dangers, Fears, Sicknefs and 
 Pains, do fill up no fmall Part of it. And on the 
 other Hand, all our earthly Relifhes, Refrefhments 
 and Comforts, are uncertain, tranfitory, and un«» 
 fatisfa£lory ; all Things of each Sort being em-? 
 bittered by the Remainders of Sin. Hence every 
 Thing wherein we are concerned^ hath the Root 
 of Trouble and Sorrow in it. Some labour under 
 "Wants, Poverty, and Straits, all their Days ; and 
 fome have very few Hours free from Pains and 
 Sicknefs. And all thefe Things, with others of 
 an alike Nature are heightened at prefent, by the 
 Calamitous Seafon wherein our Lot is fallen. All 
 Things almofl: in all Nations are filled with Con- 
 fufions, Diforders, Dangers, DiltrefTes and Trou- 
 bles ; Wars and Rumors of Wars, do abound, 
 with Tokens of farther approaching Judgments; 
 Diflrefs of Nations , with Perplexities, Mens Hearts 
 failing them for Fear, and for looking after thofe 
 Things which are coming on the Earth. There is 
 in many Places no Peace unto him that goeth outy 
 nor to him that cometh in, hut great Vexations are 
 on the Inhabit ants' of the World ; Nation is deftroy- 
 ed of Nation, and City of City, for God doth .vex 
 them with all Adverfity. And in the mean Time, 
 
 Vex^ 
 
Preface to the Reader. x' 
 
 Vexation f ivith the ungodly Deeds of iv'icked Men^ 
 doth greatly further the Troubles of Life ; the 
 Sufferings of many alfofor the Teilimony of their 
 Confciences are deplorable, with the Divifions 
 and Animofities that abound amongft all Sorts of 
 Chriflians. 
 
 But the Shortnefs, the Vanity, the Miferies of 
 human Life, have been the Subject of the Com- 
 plaints of all Sort of confidering Perfons, Hea- 
 thens as well as Chriflians ; nor is it my prefent 
 Bufmefs to infill upon them. My Enquiry is on- 
 ly after the Relief which we may obtain againft 
 all thefe Evils, that we faint not under them, 
 that we may have the Victory over them. 
 
 This in general is declared by the Apoflle ; 
 2 Cor. iv. '8. We are troubled on every Side, yet 
 not difirejfed ; ive are perplexed, but not in Defpair; 
 V. 9. Perfecuted, but not forfaken ; caft down, 
 hut not deflro^ed. v, 16. But for this Caufe we 
 faint not, but though our cuiward Man perifh, yet 
 the inward Man is renewed Day by Day. v. ly . 
 For our light Affli£iion, which is but for a Moment, 
 nvorketh for us a far more exceeding and eternal 
 Weight of Glory; v. 18. While we look not at the 
 Things which are feen, but at the Things which are 
 not feen: For the Things which are feen, are tem- 
 poral ; but the Things which are not feen, are eternal. 
 
 Our beholding by Faith Things that are not 
 feen, Things fpiritual and eternal, will alleviate 
 all our AiBifticns, make their Burden light-, and 
 preferVe our Souls from fainting ijnder them. Of 
 thefe Things the Glory 0/ t7/?ri// v/hereof we treat, 
 is the principal, and in a due Senfe comprehenfive 
 of them all. For we behold the Glory of God him-^ 
 feJf, in the Face of Jefus Chrifl. He that can at 
 all Times retreat unto the Contemplation of this 
 Glory, will be carried above the perplexing pre- 
 vailing Senfe of any of thefe Evils, of a Cpnflu^ 
 
 ence 
 
xii Preface f(> /^^Readeti. 
 
 cnce of them all. Crus nil fentit in nervo dum 
 Animus efl in Ccelo. 
 
 It is a woful Kind of Life, when Men fcramble 
 for poor* perifhing Reliefs in their. Dillreffes. This 
 is the Univerfal Remedy and Cure, the only Bal- 
 fom for all our Difeafes. Whatever preflcth, 
 'urgeth, perplexeth ; if we can but retreat in our 
 Hinds unto a View of this Glory, and a due 
 donfideration of our own Intereft therein ; Com- 
 fort and Supportment will be adminillred unto us. 
 Wicked Men in their Diflreffes (which fometimes 
 overtake them alfo) are like a troubled Sea that 
 cannot reft. Others are heartlefs and defpond, 
 not without lecret Repinings at the wife Difpofals 
 of Divine Providence, efpecially when they look 
 on the better Conditions (as they fuppofe) of o- 
 thers. And the beil of us are apt all to wax faint 
 and weary, when thefe Things prefs upon us in 
 an unu(iialManner,cr under their longContinuance 
 v/ithout a Profpeci of Relief. This is xh&firong 
 J^o/^ which fuch Prifoners of Hope are to turn them- 
 felves unto. In this Contemplation of the Glory 
 of Chrift, they will find Reil unto their own 
 Souls. For, 
 
 I, 'It will herein, and in the Difcharge of this 
 Duty, be made evident, how flight and inconfr- 
 derable all thefe Things are from whence our 
 Troubles and Diftreffes do arife. For they all 
 grow on this Root of an Over 'valuation of Tempo- 
 ral Things. And unlcfs we can arrive unto a fixed 
 Judgment that aU Things here below are tranfito- 
 ry and perifhing, reaching only unto the outward 
 JVIan, or the 3ody (perhaps unto the killing of it) 
 that the befl of them have nothing that is truly 
 fubflantial or abiding in them, that there are o- 
 rher Things wherein we have an affured Intereft, 
 that are incomparably better than they, and above 
 them, it is impolTible but that we mult: fpend our 
 
 Lives 
 
Preface 1o the Reader* Xiii 
 
 Lives in Fears, Sorrows, and Diflra^lions. One 
 real View of the Glory of ChriJ}, and of our own 
 Concernment therein, will give us a full Relief in 
 this Matter. For what are ail the Things of this 
 Life, what is the good or evil of them^, in Gomparifon 
 of an Interefl in this tranfcendent Glory ? When 
 we have due Apprehenfioris hereof, when our 
 Minds are pofTefTed with Thoughts of it, when our 
 AfFettions reach out after its Enjoyments, let Pain, 
 and SicknefsV and Sorrows, and Fears, and Dan- 
 gers, and Death, lay v/hat they will, we fhall have 
 in Readinefs wherewith to combate with them, and 
 overcome them ; and that on this Gonfideration, 
 that they are all outward, traniitory, and palTmg 
 away ; whereas our Minds are fixed on thofe 
 Things which are eternal, and filled with incom- 
 prehenfible Glory. 
 
 2. The Minds of Men are apt by their Troubles 
 to be caft into Diforder, to be toffed up and down 
 and difquieted with various Affections and Pa/li- 
 ons. So the Pfalmift found it in himfelf, in the 
 Time of his Diflrefs ; whence he calls himfeir 
 unto that Account : Why are thou cafi do-vouy my 
 Soul P And why art' thou difquieted in me ? And 
 indeed the Mind on all fuch Occafions, is its own 
 gfeateft Trcuibler. It is apt to let loofe its PalTions 
 of Fear and Sorrow, which aft themfelves in in- 
 numerable perplexing Thoughts, until it is carried 
 utterly out of its own Power. But in this State 
 a due Contemplation of the Glory of Chrif}, wili 
 reflore and compofe the Mind, bring it into a fe- 
 date quiet Frame, wherein Faith will be able to 
 fay unto the Winds and Waves of diflempered 
 Paflions, Peace, he fitll, and they fhail obey it. 
 
 3. It is the Way and Means of conveying a 
 Senfe cf God's Love unto our Souls, which is that 
 alone wherein ultimately we find Reft in the midfl 
 of ail the Troubles of this Life, as the Apoftle 
 
 d€- 
 
kiv Preface to the Reader, 
 
 declares, Rom. v. 2. By whom alfo ive have Ac" 
 cefs by Faith into this Grace wherein we ftand, 
 and rejoice in Hope of the Glory of God,, z;. 3. And 
 not only fo, hut we glory in Tribulation alfo y know- 
 ing that Tribulation worketh Patience ; v*. 4. And 
 Patience y Experience ; and Experience, Hope : v, 5. 
 And Hope maketh not afhamed, becaufe the Love .of 
 God is Jhed abroad in our Hearts, by the Holy 
 Chofl which is given unto us. It is the Spirit of 
 God^ who alone communicates a Senfe of this 
 Love unto our Souls : It is fhed abroad in our 
 Hearts by the Holy Ghoft. Howbeit there are 
 Ways and Means to be uied in our Part, whereby 
 we may be difpofed and made meet to receive thefe 
 Communications of Divine Love. Among thefe, 
 the principal is the Contemplation of the Glory 
 of Chrift infilled on, and of God the Father in 
 him. It is the Seafon, it is the Way and Means, 
 at which and whereby the Holy Ghoil: will give a 
 Senfe of the Love of God unto us, caufmg us there- 
 on to rejoice with Joy unfpeakable and full of Glo- 
 ry, This will be made evident in the enfuing 
 Difcourfe. This will lift the Minds and Hearts of 
 Believers above all the Troubles of this Life, and 
 is the Sovereign Antidote that will expell all the 
 Poifon that is in them, which otherwife might 
 perplex and enllave their Souls. 
 
 1 have but touched on theie Things, as defign- 
 ing to enlarge fomewhat on that which doth enfue. 
 And this is the Advantage we may have in the Dif- 
 charge of this Duty with refpecl unto Death itfelf. 
 It is the affiduous Contemplation of the Glory of 
 Chrifi, which will carry us chearfully and com- 
 fortably into it, and through it. My principal 
 Work having been now for a long Seafon to Die 
 daily y as living in a continual Expe<Slation of my 
 DilJblution, I fhall on this Occafion acquaint the 
 
 Reader 
 
Preface to the Reader. XV 
 
 Reader with fome few of my Thoughts and Re- 
 liefs, with reference unto Death itfelf. 
 
 There are fundry Things required of us, that 
 we may be able to encounter Death chearfully, 
 conflantly and viflorioufly. For want of thefe, or 
 fome x)f them, I have known gracious Souls, who 
 have lived in a Kind of Bondage for Fear of Death 
 all their Days* We know not how God will manage 
 any of our Minds and Souls in that Seafon, in that 
 Trial. For he afts towards us in all iiich Things, 
 in a Way of Sovereignty. But thefe are the Things 
 which he requireth of us in a Way of Duty. 
 
 /'/r/?, Peculiar A<Stings of Faith to reiign and 
 commit our departing Souls into the Hand of Him, 
 who is able to receive them, to keep and preferve 
 them, alfo to difpofe of them into a State of Reft 
 and BlefFednefs, are required of us. 
 
 The Soul is now parting with all Things here 
 belbw, and that for ever. None of all the Things 
 which it hath feen, heard or enjoyed, by its own 
 outward Senfes, can be prevailed with to flay with 
 it one Hour, or to take one Step with it, in the 
 Voyage wherein it is engaged. It mufl alone by 
 itfelf lanch into Eternity. It is entring an In^ 
 vifihle JVorldy which it knows no more of than it 
 hath received by Faith. None hath come from 
 the Dead to hiform us of the State of the other 
 World* Yea, God feems on Purpofe fo to conceal 
 it from us, that we fhould have no Evidence of it, 
 at leaft as unto the Manner of Things in it, but 
 what is given unto Faith by Divine Revelation* 
 Hence thole who died and were raifed again from 
 the Dead, unto any Continuance among Men as 
 Lazarus, probably knew nothing of the invifible 
 State . Their Souls were preferved by the Power 
 of God in their Being, but bound up as unto pre* 
 fent Operations. This made a great Emperor cry 
 out on the Approach of Death ; animula, tremula, 
 
 vagu/a, 
 
xvi Preface to the Reader. 
 
 vagula, hlandula ; quce nunc abihis In loca horrU 
 da^fqualida, &c. poor trembling, ivandring Soui; 
 info what Places of Darknefs and Defilement art 
 thou going, • •" ' 
 
 How is it like to be after the few Moments^, 
 which under the Pangs of Death we have to con- 
 tinue in this "World ? Is it an Annihilation that lies 
 at the Door ? Is Death the Deftruclion of our 
 whole Being, fo as that after it we fhall be no 
 more ? So lome would have the State of Things 
 to be. Is it a State of Subfiftence in a wandring 
 Condition, up and down the World, under the 
 Influenee of other more powerful Spirits that rule 
 in the Air, vifiting Tombs and folitary Places, 
 and fometimes making Appearances of themfelves 
 by the ImprefTions of thofe more powerful Spirits, 
 as fome imagine from^he Story concerning Samuel 
 and the Witch of Endor, and as it is commonly re* 
 ceived in the Papacy, out of a Compliance with 
 their Imagination of Purgatory ? Oris it a State 
 of univerial Mifery and Wo ? A State incapable 
 of Comfort or Joy I Let them pretend what they 
 pleafe, who can underlland no Comfort or Joy in 
 this Life, but What they receive by their Senfes, 
 they can look for nothing elie. And whatever be 
 the State of this invifible World, the Soul can un- 
 dertake nothing of its own Conduct after its De- 
 parture from the Body. It knows that it muft 
 be abfoluteiy at the Difpofal of another. 
 
 Wherefore no Man can com.fortably venture 
 on, and into this Condition ; but in the Exercife 
 of that Faith, which enables him to refign and 
 give up his departing Soul into the Hand o? God., 
 who alone is able to receive it, and to difpofe it 
 into a Condition of Reft and BiefTednefs. So' 
 fp^aks the Apoftle, I am not afianied, for I knoiu 
 whom I ha^w beliei>ed, and am perfinaded that he 
 
 if 
 
Faepace to the KEADsa* XvVL 
 
 is oMe to keep that which I have committed unt9 
 him, againft that Day, 
 
 Herein, as in all other Graces, is our Lofd 
 
 Jefus Ghrifl our great Example. He refigned his 
 departing Spirit into the^ Hands of his Father, to 
 be owned and preferved by him, in its State of 
 Separation. Father, into thy Hands I commit my 
 Spirit, Luke xxiii. 46; as did the P/almiJ} his 
 Type, in a like Condition, Pfal. xxxi. 5. But the 
 Faith of our Lord Jefus ChriA herein, the Object 
 and Exercife of it, what he believed and trufted 
 unto, in this Refignation of his Spirit into the 
 Hand of God, is at large expreffed in thefixteenth 
 Pfalm, f^er. 8, 9. 10, 41. / have (faith he) fet the 
 Lord always before me : hecaufe he is at my right 
 Hand, I jhall not he moved. Therefore my Heart 
 is glad, and my Glory rejoyceth : my Fkjh alfb 
 Jhall refl in Hope. For thou -wilt not leave my Soul 
 in Hell ,* neither wilt thou fuffer thine holy One to 
 fee Corruption, Thou wilt fhew me the Path of 
 Life : in thy Prefence is Fulnefs of Joy, at thy 
 right Hand there are Pleafures for evermore. He 
 left his Soul in the Hand of God, in full AfTurance 
 that it fhould fuffer no evil in its State of Separa- 
 tion, but fhould be brought again wirh his Body 
 into a bieffed Refurreftion, and eternal Glory* So 
 Stephen refigtied his Soul departing under Vio- 
 lence; into the Hands of Chrift himfelf. When he 
 iimd, he faid. Lord Jefus receive my Spirit. 
 
 This is the laft vi<?torious Act of Faith, wherein 
 Its Conqueft over its iaft Enemy Death itfelf doth 
 confift. Herein the Soul faysi, in and unto itfelf^ 
 Thou art now taking leave of Time xmto Eterni* 
 ty ; all Things about thee are departing as Shades, 
 and will immediately difappear. The Things 
 v/hich thou art entering into are yet invifihle ; 
 Such as Eye hath not feen, nor Ear heard, nor wilt 
 the^ ^nt^r infy) the Heart of Man filly to conceive, 
 
 ^ B Now 
 
%\m Preface /<> //^^ Reader. 
 
 Ivjow therefore with Quietnefs and Confidenee 
 give up thyielf unto the Sovereign Power, Grace^ 
 lYuth, and Faithfulnefs of God, and thou fhalt 
 find afliired Reft and Peace. 
 
 But Jefus Chrift it is, who doth immediately re- 
 ceive the Souls of them who believe in him. So we 
 fee in the Initance oi^ Stephen. And what can be 
 a greater Encouragement to refign them into his 
 Hands, than a daily Contemplation of his Glory 
 in his Peribn, his Power, his Exaltation, his 
 Office and Grace f Who that believes in him, 
 that belongs unto him, can fear to commit his de- 
 parting Spirit unto his Love, Power and Care ? 
 Even we alfo fhall hereby in our dying Moments 
 fee, by Faith, Heaven opened, and Jefus Handing 
 at the right Hand of God, ready to receive us. 
 This added unto the Love which all Believers have 
 unto the Lord Jefus, which is enflamed by Con- 
 templation of his Glory, and their Defu-es to be 
 ■with him where he is, it will ftrengthen and con- 
 firm our Minds in the 'Rcfignation of our depart- 
 ing Souls into his Hand. 
 
 , Secondly f It is required in us unto the fame 
 End, that we be ready and willing to part with 
 the FleJI), wherewith we are cloathed, with all 
 Things that are ufeful and defirable thereunto. 
 The Alliance, the Relation, the Friendfhip, the 
 tJnion, that are between the Soul and the Body, 
 are the greateft, the neareft, the firmefl, that are or 
 can be among meer created Beings.- There is no- 
 thing like it, nothing equal unto it. The Union' 
 of three Perfons in the one fmgle Divine Nature, 
 and the Union of two Natures in one Perfon 
 of Chrift, are infinite, incjffable, and exempted 
 from air Comparifon, But among created Beings, 
 the Union of thefe two effential Parts of the fame 
 Nature in one Perfon, is moft excellent. Nor 
 is any Thing equal to it, or like it found in any 
 
 other 
 
Preface to the Reader. xiis: 
 
 other Creatures. Thofe who amojag them have 
 mofl of Life, have either no Bodies, as Angels ,• 
 or no Souls but what perifh with them, as all brute 
 Creatures below. ~. 
 
 • Angels being pure immaterial Spirits, have no- 
 thing in them, nothing belonging unto their Ef- 
 fence that can die. Beafts have nothing in them that 
 can live when their Bodies die. The Soul of a Beajl 
 cannot be preferved in a feparate Condition, no 
 not by an Acl of Almighty Power ; for it is not ; 
 and that which is not^ cannot live. It is nothing 
 but the Body itfelf in an A6t of its material Powers. 
 Only the Nature of Man in all the Works of 
 God is capable of this Gonvullion. The effenti- 
 al Parts of it are fe parable by Death, the onecon*- 
 tinning to exift and act its efpecial Powers in a fe- 
 parate State or Condition. The Powers of the 
 whole entire Nature acting Jn Soul and Body in 
 Conjunction, are all fcattered and loft by Death. But 
 the Powers of one EJJential Part of the fame Na- 
 ture, that is, of the Soul, are preferved after 
 Death in a more perfect A6ting and Exercife than 
 before. This is peculiar unto human Nature, as 
 a mean partaking of Heaven and Earth, of the 
 Perfection of Angels above, and of the Imperfec- 
 tion of the Beafts below. Only there Is this Dif- 
 ference in thefe Things : Our Participation of 
 the heavenly fpiritual Perfections of the Angelical 
 Nature, is for Eternity ; our Participation of thql 
 Imperfections of the animate Creatures here be- 
 low, is but for a Seafon. For God hath deflgned 
 our Bodies unto fuch a glorious Refinement aC the 
 RefurreCtion, as that they fhall have no more Alli- 
 ance unto that brutifh Nature, which perifheth for 
 ever. For we fhall be like unto Angels, or equal to 
 them. Our Bodies fhall nolnore be capable of thole 
 ACts and Operations which are now common to 
 us with other living Creatures here beiow. 
 
 B a This 
 
%% Prepack fo /^^ Rkadsr. 
 
 This is the Preeminence of the Nature of Man^ 
 as the "Wife Man declares. For unto that Ob* 
 jeclion of atheijikai Epicureans ^ As the one diethy 
 fo dieth the other ; they have all one Breath, fi 
 that a Man hath no Preeminence above a Beaft, 
 dnd all go into one Place, all are of the Dtifi, an J' 
 4ll turn to the Duft again : He granteth, that as 
 <into their Bodies it is for a Seafon, in them we 
 have a prefent Participation of their Nature ; but, 
 iaith he, here lieth'the Difference, iVho knowetk 
 the Spirit of a Man that goeth upward, and tits 
 Spirit of a Be aft that goeth downward unto tht 
 Earth P Unlefs we know this, unlefs we confider 
 the diiferent S-tate of the Spirit of Men and Beafls, 
 we cannot be delivered from this Atheifm ; bui^ 
 the Thoughts hereof will fet Us at Liberty from 
 it. They die in like Manner, and their Bodies 
 go equally to the Duft for a Seafbn ; but the Beaft 
 hath no Spirit, no Soul, but what dies with th« 
 Body and goes to the Duft. If they had, theif 
 , Bodies alfo muft be raifed again unto a Conjun£li* 
 6n with them. Otherwife Death would produce 
 a new Race of Creatures unto Eternity. But Man 
 hath an immortal Soul, faith he, an heavenly 
 Spirit, which when the Body goes into the Duft 
 for a Seafon, afcends to Heaven (where the Guilt 
 of Sin, and the Curfe of the Law, interpofe not) 
 from whence it is there to exift and to a6l all its 
 native Powers in a State of BlefTednefs. 
 
 But as I faid, by Reafon of this peculiar inti* 
 mate Union and Relation between the Soul ' and 
 Body, there is in the whole Nature a fixed Aver- 
 fation from a DilTolution. The Soul and Body, 
 are naturally and neceflarily unwilling to fall in** 
 to a State of Separation, wherein the one ftxali 
 ceafe to be what it was, and the other knows not 
 civ Tirly how it fhall fubfift. The Body clafpeth 
 about the Soul, and the Soul recdveth ftrange I.m- 
 
 preHiona 
 
Preface to the keaher, K3a 
 
 prefCons from its Embraces ; the entire Nature 
 exilHng in the Union of them both," beiiig unal- 
 terably averfe unto a Diflblution. 
 
 Wherefore, unlefs we can overcome this Incli- 
 nation, we can never die comfortably or chearful- 
 ly. We would indeed rather chufe to be clcathe4 
 upon, that Mortality might be /wallowed up of Ltfe^ 
 that the cloathing of Glory might come on our 
 whole Nature, Soul and Body without OifiTolution^ 
 But if this may not be, yet then ^o Believers fo 
 conquer this Inclination by Faith and Views of the 
 Glory of Ghrift, as to attain a Defire of this Dif- 
 folution. So the Apoilie teftifies of himfelf, / 
 have a Defire to depart y and to he with Chrift, 
 'which U far better than to abide here, Pill, i. 23. 
 Not an ordinary Defire, not that which worketh. 
 in me now and then ; but a conftant habitual In- 
 clination working in vehement A6ts and Defires, 
 And what doth he fo defire ? It is to depart^ fay 
 we, out of this Body, from this Tabernacle, to 
 leave it for a Seafon. But it is fuch a Departure 
 as confifts in the Dlffolutlon of the prefent State 
 of his Being, that it fhould not be what it is. 
 ^ut how is it poffible that a Man fhould attaia 
 fuch an Inclination unto fuch a Readincfs for 
 fuch a vehement Defire of a Dlffolutlon ? It is froni 
 a View by Faith of Chrift and his Glory, whence 
 the Soul ><j fatisfied, that to be with him is incompa* 
 rably better than in its prefent State and Condition, 
 
 He therefore that would die comfortably, muft 
 be able to fay within himfelf and to himfelf; Die 
 then thou frail and finful Flefh ; Dufl thou art, 
 and unto Dufl thou fhalt return ; I yield thee up 
 unto the righteous Doom of the holy One. Yejc 
 therein alfo I give thee into the Hand of the great 
 Refiner, who will hide thee in thy Grave, and by 
 thy Gonfumption purify thee from all thy Corrupt 
 lion and Difpofition to evil. 4a4 otlierwife this 
 B 3 will 
 
3cxn Preface to the Reader. 
 
 ■will not be. After a long ^'ncere Endeavour for 
 the Mortification of all Sin, I find it will never 
 be absolutely perfect, bur by this Redu6):ion into 
 the Dull. Thou /halt no more be a Refidende for 
 the leafl Remainder of Sin unto Eternity, nor any 
 Clog unto my Soul in its Actings on G'od. Rdt. 
 therefore in Hope : For God in his appointed 
 Seafon, when hejhall have a Dejire unto the IVork 
 of his Hands, tviJl call unto thee, and thou Jhalt 
 anfwer him out of the Dufl. Then fhall he by an 
 Act of his Almighty Power, not only reftore thee 
 unto thy prifline Glory, as at the firfl Creation 
 •v^^hen thou wafl the pure Workmanfhip of his 
 Hands j but enrich and adorn thee with inconceivr 
 able Privileges and Advantages. Be not then, 
 afraid ; away with all Relu£lancy, go into the 
 Dull, reft in Hope^ 'iox thou Jhalt ft and in thy Lot 
 at the End of the Days . 
 
 That which will enable us hereunto, in an e- 
 jninent Manner, is that View and Confideration 
 of the Glory of Chrift^ which is the Subject of the 
 enfuing Meditations. For he who is now poireifed 
 of ail that Glory, underwent this "DilTolution of 
 Nature as truly and really as ever we Ihall do. 
 
 Thirdly, There is required hereunto, a Readi- 
 nefs to comply with the Times and Seafons where-t 
 in God would have us depart and leave this Wb-rJd,* 
 ]VIany thinkfheyihall be wilHng to die v:^en their- 
 Tim.eiscome ; but they have many Reafons,as.they 
 fuppoie, to defire that it may not yet be, which 
 for the m.oit Pi.rt arife meerly from Fear, and an 
 Averfation of Death. Spme defire to live that they 
 may fee more of that ^/or/o^^j Work of God for his 
 Churchy which they believe he will accomplifh. 
 So Mofes prayed that he might not die in the 
 Wildernefs, but go over Jordan and fee thee good 
 J^andy and that goodly .Mountain, and Lebanon, the 
 Seat of the Church, and of the Worlhip of God j 
 
 "iVhlch 
 
Preface to the Reader. xxhi 
 
 which yet God thought meet to deny unto him. 
 And this Denial of the Requeft of Mofesy made on 
 the higheft Gonfideration poflible, is inftruftive 
 unto all in the like Cafe. Others may judge them- 
 felves to have fome Work to do in the World, 
 wherein they fuppofe that the Glory of God, and 
 the Good of the Church is concerned, and there- 
 fore would be fpared for a Seafon. Paul kaew 
 -fiot clearly whether it were not bell for him to 
 abide a while longer in the Flelh on this Account. 
 And David often deprecates the prefent Seafon of 
 Death, becaufe of the W^ork which he had to do 
 for God in the World. Others rife no higher 
 than their own private Interefts or Concerns, with 
 refpe(it unto their Perfons, their Families, their 
 Relations, and Goods in this World. They would 
 fee thefe Things in a better or more fettled Con- 
 dition, before they die, and then they fhall be 
 moft willing fo to do. But it is the Love of Life 
 that lies at the Bottom of all thefe Defires in Men, 
 which of itfelf will never forfake them. But no 
 Man can die chearfully or comfortably, who lives 
 not in a conftant Refignation of the Time and Sea* 
 fort of his Death unto the Will of God, as well as 
 himfelf wrth Refped:unto Death itfelf. Our Times 
 .are in his Hand^ at his Sovereign Difpolkl, and 
 ^l 'Will in all Things n^uft be complied withal. 
 Without this Refolution, without this Refignation, 
 no Man can enjoy the leafl (olid Peace in this 
 "World. 
 
 Fourthly, . As the Times and Seafons, fo the 
 Ways and Means of the Approaches of Death have 
 efpecial Trials, which unlefs we are prepared for 
 them, will keep us under Bondage with the Fear of 
 Death itfelf. Long Wafting, -wearing Confumptions^ 
 burning Fevers yfi-rojig Pains of the Stone, or the like, 
 from Within, or Sword, Fire, Tortures, with Shame 
 and Reproach from without, may be ia the Way 
 
 B 4 o£ 
 
jxiv FaEFACB to the keapsr. j 
 
 pf the Accefs of Death unto us. Some who have 
 be^n wholly freed fxom ail Fears of Death, as \ 
 piflblution of Nature, who have looked on it as zt 
 jniable, and defirable in itfelf, have yet had great 
 Exercife in their Minds about thefe Ways of its Ap» 
 proach. They have earneftly defired, that this p«* 
 culiSr Bitternefs cf the Cup might be taken away ^. to 
 get above all Perplexities on the Account of thefe 
 Things, isPart of our Wifdom in dying daily. And 
 we are to have always in a Readinefs thofe Graces 
 and Duties which are necelTary thereunto. Such are 
 ^ conftant Rejignathn of ourfelves, in all Events^ 
 unto the Sovereign Will, Pleafure and Difpofal 
 q^ God. May he not do -what he will ivith his 
 tiwn P Is it not right and meet it fhould be fo ? I» 
 not his Will in all Things infinitely Holy, Wife, 
 Juft and Good ? Doth he not know what is beil 
 for us, and what conduceth mofl unto his own 
 Glory ? Doth not he alone do fo ? So is it to live 
 in the Exercife of Faith, that if God calls us unto 
 jaixxy of thofe Things, which are peculiarly dreadful 
 Vnto our Natures, he will give us fuch Supplies of 
 Spiritual Strength and Patience, as fhall enable us 
 to undergo them ; if not with Eafe and Joy, yet 
 ■with Peace and Quietnefs beyond our Expectation. 
 Multitudes have had Experience that thofe Things 
 "Which at a Diflance have had an Afped of over^ 
 ujhelming Dread, have been far from unfupport-r 
 able in their Approach, when Strength hath been 
 received from above to encounter v/ith them. And 
 moreover, it is in this Cafe required, that we be 
 frequent and fteady in comparing thefe Things 
 with thofe which are eternal, both as unto the 
 Mifery, which we are freed from, and that Blef- 
 fednefs which is prepared for us. But I fhall pro- 
 ceed no further with thefe Particulars. 
 
 There is none of all the Things we have infifle4 
 on, neither the Refignatm of a departing Soul in^ 
 
 . t9 
 
Preface fo the Reader. XXV 
 
 io the Hand of God, nor a WilHngnefs to lay down 
 this Flejh in the Dufi, nor a Rsadinefs to comply 
 with the JVill of God, as to the Tifnes and SeafonSy 
 or the Way and Manner of the approach of Death, 
 that can be attained unto, without a Profpe6t of 
 that Glory that fhall give us a new State far more 
 excellent than what we here leave or depart from. 
 This we cannot have, whatever we pretend, unle(s 
 we have fome prefent Views of the Glory of Ghrifl. 
 An Apprehenfion of the future Manifellation of 
 it in Heaven, will not relieve us, if here we 
 know not what it is, and wherein it doth confift ; 
 if we have not Ibme previous Difcovery of it in 
 this Life. This is that which will make all Things 
 cafy and pleafant unto us, even Death itlelf, as 
 it is a Means to bring us unto its full Enjoyment. 
 Other great and glorious Advantages which may 
 be obtained in the diligent Difcharge of the Duty 
 here propofed, might be infifled on ; but that 
 the Things themfelves difcourfed of will evident- 
 ly difcover, and direft us unto the Spring and 
 Reafons of them : Befides, Weaknefs, AVearinefs, 
 and the near Approaches of Death do call me off 
 from any further Labour in this Kind. 
 
 Meditations 
 
Meditations ^«rf Discourses an the 
 GLORYo/CHRIST, In His Perfon, 
 
 Office f and Grace. 
 
 John xvii. 24. 
 
 Father y I -will that they alfo whom thou haji 
 giyen ine^ he iinih me where I am ; that 
 they may behold my Glory which thou hajl 
 giyen nie. 
 
 HE Hi|h Prieft under the Lav/ 
 when he was to enter into the 
 Holy Place on the Solemn Day 
 of Atonement, was to take both 
 his Hands full offweet Itjcenfe 
 from the Golden Table of In- 
 cenfe^ to carry along with him 
 in his Entrance. He had alfo 
 a Cenfer filled with Fire, that was taken from the 
 Altar of Burnt -offerings, where Atonement was 
 n>ade for Sin with Blood. Upon his actual En- 
 trance through the Vail, he put the Incenfe on 
 the Fire in the Cenfer, until the Cloud of its Smoak 
 covered the Ark, and the Mercy-Seat, See Lev, 
 
 ' xvi» 12, 13, 
 
Z Meditations ^^^d Difcourfes 
 
 xvl. 12, 13- And the End hereof was to prefcnt 
 unto God, in the Behalf of the People a fweet 
 fmelilng Savour from the Sacrifice of Propitiation, 
 See the Declaration of thefe Things in oar Expo- 
 fition otHeb. xx. 
 
 In Anfwer unto this Myfltcal Type, the great 
 High^PrieJ} of the Church, our Lord Jefus Chrift, 
 being to enter into the Holy Place not made 'with 
 Hands y did by the glorious Prayer Recorded in 
 this Chapter, influenced from the Blood of his Sa- 
 crijice, fill the Heavens above, the glorious Place 
 of God*s Refidence, with a Cloud of Incenfe, or 
 the fweet Perfume of his BlefTed Interceflion, 
 typed by the Incejfe offered by the High-Priell 
 of old. By the fame Eternal Fire wherewith he of- 
 fered himfelf a bloody Sacrifice to make Atonement 
 for Sin, he kindled in his moil Holy Soul thofe 
 Defires for the Application of all its Benefits unto 
 his Churchy which are here exprefled, and where- 
 in his Interceffion doth confilh 
 
 It is only one PaiTage in the Verfe above-named, 
 that at prefent I defign an Enquiry into. And 
 this is the Suhje6l -matter of what the Lord Chrifl 
 here defires in the Behalf of thofe ^iz;d'« him by the 
 Father ; namely, That they may behold his Glory, 
 
 It is evident, That in this Prayer the Lord 
 Chrill: hath Refpe£t unto his o-wn Glory, and the 
 Manifeflation of it, which he had in the Entrance 
 asked of the Father, Ver. 4, 5. / have glorified 
 thee on the Earth : I have fimjhed the Work which 
 thou gave fi me to do» And now, Father, glorify 
 thou me with thine own felf ivith the Glory which 
 I had with thee before the World was. But in this 
 Place he hath not fo much Refpect unto it as his 
 own, as unto the -Advantage, Benefit, Satisfaction 
 and Blefiednefs of his Difciples, in the beholding of 
 it. For thefe Things were the End of all that 
 Mediatory Clory which y^as given unto him. So 
 
C« \he Ckry ofChrlfl, 3 
 
 Jofeph charged his Brethren, "when he had re- 
 vealed hirafeif unto them, that they ftiould tdl 
 his Father qf all his Glory i'a Egypt y Gen. xlv. 13. 
 This he did, not for an Oflentation of his own 
 Glory, but for the Satisfa^ion which he knew 
 his Father would take in the Knowledge of it. 
 And fuch a Manifeftation of his Glory unto his 
 Difciples doth the Lord Chrill here defire, as 
 might fill them with blelTed Satisfaction for ever- 
 more. 
 
 This alone which is here prayed for, will give 
 them fuch Satisfadlion, and nothing elfe. The 
 Hearts of Believers are like the Needle touched by 
 the Load'flone, which cannot refl until it comes 
 to the Point whereunto by the fecret Vertue of 
 it, it is directed. For being once touched by the 
 Love of Chrilt, receiving therein an ImprefTion of 
 fecret ineffable Vertue, they will ever be in Motion, 
 and reftlefs, until they come unto him, and behold 
 his Glory, That Soul which can be fatisfied vjith- 
 out it, that cannot be eternally fatisfied vjith it, 
 is not Partaker of the Efficacy of his InterceiTion. 
 
 I jfhall lay the Foundation of the enfumg Me*. 
 ditations in this one AfTertion, namely, That one 
 of the greatefi Privileges and Advancements of 
 Believers, hgth in this World, and wito Eternity , 
 confifts in their BEHOLDING THE GLORT 
 OF CHRIST, This therefore he defires for 
 them in this Solemn Intercefhon, as the Comple- 
 ment of all his other Requells in their Behalf; 
 That they may behold my Glory ; that they may 
 fee, view, behold or contemplate on my Glory, 
 The Reafbns why I aflign not this glorious PrU 
 vilege only unto the Heavenly State, whi^ is 
 principally refpeflcd in this Place, but applv it 
 unto the State of Believers in this World aifo, 
 with their Duties and Privileges tiiercig^ (hall be 
 immediately declAred. 
 
 All 
 
4 Meditations and Dlfcourfes 'I 
 
 All Unbelievers do in their Heart call Chrifl i 
 Ichahod, Where is the Glory F They lee neither ' 
 Form nor Comelinefs in him, that he fhould be de- 
 fired. They look on him as Michael Saul's 
 Daughter did on David dancing before the Ark^. 
 ■when ihe defpifed him in her Heart. They do 
 not indeed (rAany of them) call Jefus Anathemay 
 but cry^ Hail Mafler, and then crucify him. 
 
 Hence have we fo many curfed Opinions ad- 
 vanced in Derogation unto his Glory, fbme of 
 them really deflruftive of all that is truly fo ; yea 
 denying the only Lord that bought us, and fubfli- 
 tuting a falfe Chrift in his Room. And others 
 there are who exprefs their flight Thoughts of 
 him and his Glory, by bold irreverent Enquiries, 
 of what Ufe his Perfon is in our Religion ; as though 
 there were any Thing in our Religion, that hath 
 either Reality, Subftance, or Truth, but by ver- 
 tue of its Relation thereunto. And by their Aji- 
 fwers, they bring their own Enquiries yet nearer 
 unto the Borders of Blafphemy. 
 
 Never v/as there an Age fmce the Name of 
 Chriilians was known upon the Earth, wherein 
 there v/as fuch a direft Oppofition made unto the 
 Perfon and Glory of Chrift, as there is in that 
 wherein we live. There were indeed in the firft 
 Times of the Church, Swarms of proud, doting, 
 brainfick Perfons, who vented many foolifti Ima- 
 ginations about him, which ilTued at length in 
 Arianifm, in whofe Ruins they were buried. The 
 Gates of Hell in them, prevailed not againfl the 
 Rock on which the Church is built. But as it 
 was faid of Ccefar, Solus acceffit fobrius, ad per- 
 dendam Reinpublicam ; He alone luent foberly about 
 the Defiru6lion of the Commomvealth ; So we now 
 have great Numbers who oppofe the Perfon and 
 Glory of Chrift, under a Pretence of Sobriety of 
 Reafon, as they vainly plead.' Yea, the Dilbelief 
 
 of 
 
On the Glory cfChrlfi, 5 
 
 of the Myfteries of the Trinity , and the Incarna- 
 tion of the Son of Cod, the fole Foundation of 
 dhriftian Religion, is fo dilFufed in the World, 
 as that it hath almoft devoured the Power and 
 Vitals of it. And not a few, who dare not yet 
 exprefs their Minds, do give broad Intimations 
 of their Intentions and good Will towards him, 
 in making them the Objeft of their Scorn and 
 Reproach, who deiire to know nothing but him, 
 and him crucified. 
 
 God in his appointed Time will effefhially vin- 
 dicate his Honour and Glory, from the vain At- 
 tempts of Men of corrupt Minds againft them. 
 
 In the mean Time, it is the Duty of all thole 
 who love the Lord Jefus in Sincerity , to give Te- 
 Himony in a. peculiar Manner unto this Divine 
 Perfon and Glory, according unto their feveral 
 Capacities, becaufe of the Oppofition that is made 
 againfl them. 
 
 I have thought myfelf on many Accounts ob- 
 liged to caft my Mite into this Treafury. And I 
 have chofen fo to do, not in a Way of Controverfy 
 (which formerly I have engaged in) but fo, as 
 together with the Vindication of the Truth, to 
 promote the ftrcngthening of the Faith of true 
 Believers, their Edification in the Knowledge of 
 it ; and to exprefs the Experience which they 
 have, or may have of the Power and Reality of 
 thefe Things. 
 
 That which at prefent I defign to Demonftrate, 
 is. That the Beholding of the Glory of Chrifl, is 
 one of the greatef} Privileges and Advancements 
 ': that Believers are capable of in this IVorld, or that 
 \'which is to come. It is that whereby they are 
 ; firft gradually conformed \in.x.o it, and then fixed in 
 :the eternal Enjoyynent of it. For here in this Life,, 
 I beholding his Glory y they are changed (or trans- 
 \ formed) into the Likenefs ofity 2 Cor. iii. 18. and 
 
 here- 
 
^ Medliatldns and Dlfcourjes 
 
 hereafter, they fhall be for ever like unto hiM^ 
 becaufe t\ity Jhal I fee him as he is, i John iii. r, 
 2. Hereon do our prefent Comforts, and future 
 Bieifeduefs depend. This is the Life and Reward 
 of our Souls. He that hath feen hiniy hath feen the 
 Father afo, John xiv. 9. For we difcern the 
 Light of the Knowledge of God, only in the Face of 
 Jefus Chrifi, 2 Cor. iv. 6, 
 
 There are, therefore, two "Ways or Degrees oj 
 beholding the Glory of Chrifl, whii:h are conflant* 
 ly diftinguiihed in the Scripture. The one is by 
 Faith in this World, which is the Evidence of 
 Things not feen. The other is by Eighty or im* 
 mediate Vifion in Eternity, 2 Cor. v. 7. We walk 
 by Faith ^ and not ky Sight. "We do fo whilll: we 
 are in this World, whilfl we are prefent in the 
 Body, and abfent from the Lord, Ver. 8. But wC 
 fliall live and walk by Sight hereafter. And it is 
 the Lord Chrift and his Glory, which are imme- 
 diate Obje£ls both of this Faith- a.nd Sight: For 
 we here behold him darkly in a Glafs (that i$, by 
 Faith) but we jhall fee him Face to Face (by im* 
 mediate Vifion.) Now we know him in Part t 
 hut then we Jhall knew him as we are known, \ Cor. 
 xiii, 12. What is the Difference between theie 
 two Ways of beholding the Glory of Chrifi, fhall 
 be afterwards declared. 
 
 It is the fecond Way, namety^ by Vifion ia-thfi 
 Light of Glory, that is principally included if> 
 that Prayer of our BlefTed Saviour, that his Difci- 
 ples may be where he is, to behold his Glory, But, 
 I fhall not confine my Enquiry thereunto ; nor 
 doth cur Lord Jefus exclude from his Defire, that 
 Sight of his Glory which we have by Faith in this 
 World ; but prays for the Perfection of it in Hea* 
 ven. It is therefore ihe firft Way, that in the 
 firft Place I fhall infiA upon, and that for the 
 Reafons enfulng. 
 
 I. No 
 
On the Glory ofChrifi, f 
 
 .. I. No Man Ihall ever behold the Glory of 
 Chrift by Sight hereafter, who doth not in Tome 
 Meaiure behold it by Faith here in this World. 
 Grace is a neceflary Preparation for Gfory, and 
 Faith ^or Sight. Where the Subjed, tn^ Soul, 
 is not previouily feafoned with Grace and Faith^ 
 it is not capable of 6^/0/7, or Vifion. Kay, Per- 
 fons not difpofed hereby unto it, cannot denre 
 It^ whatever they pretend j they only deceive 
 their own Souls, in fuppofing that fo they do. 
 Moll Men will fay with Confidence, living and 
 dying, that they dejire to be vjith ChriJ}, and to 
 behold his Glory ; But they can give no Reafoiy, 
 why they fnould defire any fuch Thing; only 
 they think it fomewhat that is better than to be 
 in that evil Condition which otherv/ife they muft 
 be call into for ever, when they can be here no 
 more. If a Man pretend himfelf to be inam,our- 
 ed on, or greatly to defire what he never y?ra;, nor 
 was ever reprefented unto him, he doth but dote 
 on his own Imaginations. And the pretended 
 De fixes of many, to behold the Glory of. Chrift in 
 Heaven, who have no View of it by Faith whiifl 
 they are here in this World, are nothing but feif- 
 deceiving Imaginations. ' , 
 
 So do the Papifts delude themfelves. Their 
 carilal AfFec"l:k>ns are excited by their outward 
 Senfes, to deli.cyht in Imazes of Ghrifl, in his Suf- 
 feriiigs, his Refurre£tion, and Glory above. Here- 
 on they fatisfy themfelves, that they behold the 
 G!o?y of Chrift himfelf, and that with Love and 
 great Delight. But v/hereas there is not the leaft 
 true Reprefentation made of the Lord Chrift, or 
 his Glory, in thcfe Things, that being confined 
 ibfolutely unto the Gofpel alone, and this Way 
 of attempting it being laid under a fevere Inter-- 
 
 ^L, they do but fport themfelves with their owii 
 Deceivings. 
 
 G -The 
 
8 Meditations and Difcourfes 
 
 The. Apoftle tells us concerning himfelf, and 
 other Believers, when the Lord Chrifl was pre- 
 fent, and converfed \vith them in the Days of 
 his Fkfh, that they faix) his Glory, the Glory as 
 of the only begotten cf the Father, full of Grace 
 and Truth, John i. 1,4, A»id we may enquire, 
 what was this Glory of Chrilt, which they fo faw, 
 and by what Means they obtained a Profpe<St of 
 it. For (i.) It was not the Glory of his otitivard' 
 Condition, as we behold the Glory and Grandeur 
 of the Kings and Potentates of the Earth ; For he 
 made himfelf of no Reputation, but being in the 
 Jorm cf a'Servantjhe walked in the Condition of a 
 ' iMan oi low Degree. The fecular Grandeur of his 
 ■pretended Vicar, makes no Reprefentation of that 
 Glory of his, which his Difciples faw. He kept 
 no Court, nor Houfe of Entertainment, nor 
 (though he made all Things) had of his own 
 ivhere to lay his Head. Nor (2.) W^ it with 
 rerpe61: to the outward Form of the Flefh 'which 
 he luas made, wherein he took our Nature on him, 
 as we fee the Glory of a comely or beautiful Per- 
 fon 5 For he had therein neither Forjn nor Come' 
 iinefs, that he ihould be defired,. his Vifage was fo 
 Tnarred more than any Man, and his Form more 
 than the Sons of Men, Ifa. lii. 14. Chap. liii. 2, 3. 
 All Things appeared in him as became a Man of 
 Sorroivs, Nor (3.)- V/as it abfolutely tlie Eter- 
 nal Efftnttal Glory of his Divine Nature, that is 
 intended. For this no Man can fee in this World. 
 "What w^e fliall attain in a View thereof hereafter, 
 we know not. But (4.) It w^s his Glofy, as he 
 , was full of Grace and Truth, They faw the Glory 
 ; of his Perfon and his OfHce in the AdminiAration 
 ■ of Grace and Truth. And how, or by what Means 
 did they fee this Glory of Chrifl ? I^ was by Faith, 
 and no oiherwife. For this Privilege was grant- 
 ed u;ito them only who received him, and believ- 
 ed 
 
On the Glory ofChrifl. ^ 
 
 tdon hh Name, John. i. 12. This was that Glory 
 which John B apt: ft law, when upon his coming 
 unto him he faid unto ail that were preient. Be* 
 hold the Lamb of God ivhich taketh away the Sift 
 of the IVorld, John i. 29, 30, 31, 32,33/ 
 
 Wherefore let no Man deceive himfelt': He that 
 hath no Sight of the Giory of Ghrlll here, fhall 
 never have any of it hereafter unto his Advantage. 
 It is not therefore unto Edification, to difcourfe of 
 Beholding the Glory of Chrift in Heaven by Vifton', 
 until we go through a Trial, whether we fee any 
 Thing of it in this World by Faith or no. 
 
 2. The beholding of Chrifl in Glory, is that 
 which in itfelf is too high, illuftrious, and mar- 
 vellous for us in our preient Condition. It hath a 
 Splendor and Glory too great for our prefent fpi- 
 ritual vijihle Faculty ; as the direft, immediate 
 Sight of the Sun darkens our Sight, and doth not 
 relieve or ftrengthen it at all. Wherefore we 
 have no Way to take into our Minds any true fpi* 
 ritual Apprehenfions of the Nature of Immediate 
 Vijion, or what it is to fee the Glory of Chrifl: in 
 Heaven, but by that Vieiv which we have by Faith 
 in this Life of the fame Glory. Whatever o* 
 therwife falls into our Minds, is but Conjeclu-e 
 and Imagination j Such as are the Contemplations 
 of mod about heavenly Things. 
 
 I have feen and read fomewhat of the Writings 
 of learned Men, concerning the State of future 
 Glory ; fome of them are filled with excellent Noti* 
 ons of Truth, and Elegancy of Speech, whereby 
 they cannot but much affe^l the Minds of them 
 who duely confider what they fay. But I know- 
 not well v%-hence it comes to pafs, many complain, 
 that in reading of fuch DilcoUrfes, they are like ^ 
 Man v/ho behold his natural Face in a Glafsy and 
 hmmdiately forgets -what Maimer cf Man he was s 
 IS one of old complained to the fame Pyrpoie 
 C 2 upon 
 
IQ Meditations and Dtfcourfes 
 
 upon his Perufal o£ Plato's Contemplations about 
 the Immortality of the Soul. The Things fpo* 
 ken do not abide nor incorporate with our Minds, 
 They p/eafe and refrejh for a little while, like a 
 Shower of P.ain in a dry Seafon, that foaketh not 
 unto the Roots of Things ; the Power of them 
 doth not enter into us. Is it not all from hence, 
 that their Notions of future Things are not indu- 
 ced out of the Expsrience which we have of the 
 Beginnings of them in this World ; without 
 which, they can make no permanent Abode in 
 our Minds, nor continue any Influence upon our 
 AfFeclions ? Yea, the Soul is diflurbed, not edifi- 
 ed, in all Contemplations of future Glory y when 
 Things are propofed unto it, whereof in this Life 
 it hath neither Foretaile, Senfe, Experience, nor 
 Evidence. No Man ought to look for any Thing 
 in Keaven, but v%^hat one Way or other he hath 
 fome Experience of in this Life. If Men were ful- 
 ly perlwaded hereof, they would be, it may be, 
 more in the Ex^erciie of Faith and Love about hea- 
 venly Things, than for the mofl Part they are. 
 At prefent they know not what they enjoy, and 
 they look for they know not what. 
 
 Hence is it, that Men utterly Strangers unto 
 all Experience of the Beginning of Glory in them- 
 felves as an Effe6t of Faith, have filled their Di- 
 vine Worihip with Images ^ PiSlures, and Mufick^ 
 to reprefent unto themfelves fomewhat of that 
 Glory which they fancy to be above. For into that 
 which is truly fo, they have no Profpe<5l, nor can 
 have ; becaufe they have no Experience of its 
 Power in themfelves ; nordothey talle ofitsGood- 
 nefs by any of its Firil- fruits in their own Minds. 
 Wherefore by that View alone, and^iototherv/ife, 
 which v/e have of the Glory ofChrifi by Faith here 
 in this World, we may attain fuch bleiTed Con- 
 ceptions of our beholding his Glory above by' im^ 
 
 mediate 
 
On the Clojy ofChrtJt, 1 1 
 
 mediate Vijiony as fliail draw out our Hearts unto 
 the Admiration, of it, and Defires of its fail En-; 
 joyment. . 
 
 3. Herein then our prefent Edification is prin- 
 cipally concerned. For in this prefent beholding 
 of the Glory of Chri/t, the Life and Power of 
 Faith are moil: eminently a<ft:ed. And from this 
 Exercife of /'^^/M, doth Loz;^ unto Chrifl princi- 
 pally, if not folely arife and fpring. If therefore 
 we deiire to have Faith in its Vigor , or Love in its 
 Po-wer, giving Reft, Complacency, and Satisfac- 
 tion unto our own Souls, We are to feek for them 
 in the diligent Difcharge of this Duty ; elfewhere 
 they will not be found. Herein would I live ; 
 Herein would I die j Hereon would I dwell 'n 
 my Thoughts and Affections, to the withering 
 and Confumption of all the painted Beauties of 
 this W^orld, unto the crucifying all Things here 
 below, until they become unto me a dead and de- 
 formed Thing, no Way meet for affedionate Em- 
 braces. 
 
 For thefe, and the like Reafons, I fhall firft en- 
 . quire into our Beholding of the Glcry of Chri^in 
 this World by Faith ; and therein endeavour to lead 
 the Souls of them that Jbelieve, into the more re-. 
 tired Walks of Faith, Love and holy Meditation, 
 •whereby the Kingis held in his Galleries, Cant. vii. 5. 
 
 But becaufe there is no Benefit in, nor Advan- 
 tage by tiie Contemplr "con of this fc;*cred Truth, 
 but what confifts in an Improvement of the Prac- 
 tice of the Duty declared in it, namely, the con» 
 ft ant beholdi7ig of the Glory of Chrifi by Faith : I 
 fhall for the Promotion of it, premife fome few 
 Advantages which we may have thereby. 
 
 I . We fhall hereby be made fit and meet for 
 
 Heaven, Every Man is not fo, vvho defires it, ai^ 
 
 hopes for it. For fome arc not only unworthy 
 
 of it, and excluded from it by Reafon of Sin ; bi^t 
 
 C 3 they 
 
12 Meditations and Dlfcourps 
 
 they are unmeet for it, and incapable of any Ad« 
 vantage by it. All Men indeed think themfGlves 
 fit enough for Glory (What fhoiild hinder them ?) 
 if they could attain it. But it is becaufe they know 
 not v/hat it is. Men fball not be clothed with 
 Clory, as it were, whether they will or no. It is 
 to be received in that Exercife of the Faculties of 
 their Souls, which fuch Ferfbns have no Ability 
 for. Mufick hath no Pleafure in it, unto them 
 that cannot hear ; nor the moil beautiful Colours 
 unto them that cannot fee. It would be no Be- 
 nefit unto a Filh to take him from the Bottom of 
 the Ocean, filled with Cold and Darknefs, and 
 to place him under the Beams of the Sun. For 
 he is no Way meet to receive any Refrefhmcnt 
 thereby. Heaven itfelf would not be, more ad- 
 vantagious unto Perfons not renewed by the Spi* 
 lit of Grace in this Life. 
 
 Hence the Apoille gives Thanks unto ths Father j, 
 zvho hath made us meet to be Partakers of the In* 
 heritance of the Saints in Light y Col. i. 12. In* 
 deed the Beginning here, and the Fulnefs of Glory 
 hereafter, are communicated unto Believers by an 
 .-almighty A£l of the Will and Grace of God. But 
 yet he hath ordained Ways and Means whereby 
 they may be made meet receptive SuhjeSis of the 
 Glory fb to be communicated unto them. That 
 this Way and Means is by the beholding of the 
 Glory ofChriJ} by Faith y d-ull be fully declared in 
 our Progrefs. This therefore fhbuld excite us un^ 
 to this Duty ; for all our prefent Glory cbnfifis in 
 in our Preparation for future Glory. 
 
 2. No Man can by Faith take a real View of 
 this Glor}'', but Vertue -will proceed from it in a 
 transibrir.ing Power, to change hhn Into the fame 
 Lriage, 2 Cor. iii. 18. How this is done, and 
 how wp become like unto Chrill, by beholding his 
 Glory, ihall be fully declared in our Progrefs. 
 
 3' The 
 
On the Glory of Chrlfl, 15 
 
 3. The conrtant Contempiation of the Glory 
 of^hriil, will give Reil, iSatisfaclion, and Com- 
 placency unto the Souls of thfem who are exer- 
 cifed therein. Our Minds are apt to be filled with 
 a Multitude of perplexed Thoughts, Fears, Cares, 
 Dangers, Dilirelfes, PaiTions, and Lulls, do make 
 various ImprelTions on the Minds of Men, filling 
 them with Diforder, Darkneis, and Confiifion. But 
 where the Soul is fixed in its Thoughts and Con- 
 templations on this glorious Gbjecl, it will be 
 brought into, and kept in an holy, Serene, fpi- 
 ritual Frame. For to be fptritually mindi^dy is Life 
 and Peace. And this it doth, by taJ^ng olf our 
 Hearts, from all undue Regard unto all Things be- 
 low, in Comparifon of the great VV orth, Beauty, 
 and Glory ofwhatweare con verfant withal. Phil, 
 iii. 7. But what Things vjere Gain to me, thofe I 
 counted Lofs for Chrijt. v.Z. Tea douhtlefs^ and I 
 count all Things but Lofs y for the Excellency of the 
 Knowledge of Chrifl Jefus my Lord: for whom I 
 have fujf ere d the Lofs of all Things j and do count 
 them but Du?2g that I may win Chrifh. v. ^. And 
 he found in him^ not having mine own Kighteoufnefs, 
 which is of the Law, but that which is through the 
 Faith cf Chrifiy the Kighteoufnefs which is of God 
 by Faith: y. 10. That t may know him, and the 
 Power of his Refurreolicny and the Fellowjhip of his 
 Sufferings y being made conformable unto his Death ; 
 f. II. ^f by any Means I might attain unto 
 the RefurreSiion of the Dead. A Defedl herein 
 makes many of us Strangers unto an heavenly 
 Life ; and to "t^W- beneath the fpiritual RefrelK- 
 ments and Satistadtionc that the Goipel doth ten- 
 der unto us. ^oio^^ 
 
 4. The Sight cf the Glory of Chriil, is the 
 
 Spring and Caufe of our everiafting BlelTednefs. 
 
 V/e jhall be ever with the Lord) i Thef. iv. 17. 
 
 Or, be withQhriJt^ -which is hejl of ^11^ Phil. i. 23. 
 
 G 4 i^oi* 
 
J 4 Meditations and Difcourfes 
 
 For there fnall we behold his Glory, John xvii. 24. 
 and by feeing him as he is, ive Jhall be made like 
 him, I John iii. 2. which is our everlailing Blef- 
 fednefs. 
 
 The Enjoyment of God by Sight, is common- 
 ly called the Bsatifick Vijion ; and it is the fole 
 Fountain of all the Actings of our Souls in the 
 State of Bleffednefs, which the old Philojhphers 
 knew nothing of; neither do we know diftin(5liy 
 what they are, or what is this Sight of God. How^ 
 belt, this we know, that God in his Imme7ife Ef- 
 fence is invifible unto our corporeal Eyes, and will 
 be fo to Eternity ; as alfo incomprehenfible unto 
 our Minds. For nothing can perfectly compre- 
 hend that which is infinite, but what is itfelf in- 
 finite. Wherefore the blelTed and bkjfing Sight 
 ■■which we Ihall have of God, will be always in the 
 Face of Jefus Chrift, Therein will that Manir 
 feftation of the Glory of God in his infinite Per- 
 feiftions, and all their blefled Operations, fo fnine 
 into our Souls, as fliall immediately fill us with 
 Peace, Refl, and Glory. 
 
 Thefe Things we here admire, ^ut cannot 
 comprehend. We know not well what ^ve fay^ 
 when we fp&ik of them ; yet is there, in true Be- 
 lievers a Fore-f.ght, and Foretafle of thi.^ glorious 
 Condition. There enters fomelimes by the AVord 
 and Spirit in their Hearts fucli a Scnfe of the un-^ 
 created Glory of God, fhining forth in Chrifr, as 
 afFe£ls and fatiates their Souls with ineifable Joy, 
 Hence arileth that Peace of Gcd^\\\<ih. \s' above' all 
 Vnderficindingj keeping our Hearts and Minds* 
 through Jefus Chriii:, Phil. iv. 7. Chrlfl in Believ- 
 ers the Hope of Glory, gives« th^fn 10 tafle of the 
 Firfl-fruits of it j 3^ea, fo metimes to bath their 
 Souls in the Fountain of Life, and to drink of 
 the Rivers of Pleafum::th2.t are at his Right- 
 ^ajid. Where any are utterly unacquainted with 
 
 thefe 
 
On the Glory of Chr'ifl, «C 
 
 thefe Things, thev are carnid, yea, blind, and fee- 
 ing nothing afar off, Theie Enjoyments indeed 
 are rare, and for the mofl Part of fhort Continu- 
 ance. Kara Hora, hrevis Mora. But it is from 
 our ov/n Sloth and Darknefs that we do not enjoy 
 more Vifits of this Grace ; and that the Dawnings 
 of Glory do not. more ihine on our Souls. Such 
 Things as thefe may excite uS to Diligence in the 
 Duty propofed unto us. 
 
 And I iliall enquire, (i.) What is that Glory of 
 Chrijiy which we do, or may behold by Faith ? 
 £2.) Hovj do we behold it ? i-^.) fVherein our doing 
 fo differs from immediate Yifion in Heaven. And 
 in the whole we fhali endeavour an Anfv/er unto 
 the Enquiry made unto the Spoufe, by the Daugh- 
 ters of Jerufalem, Cant. v. 9. What is thy Beloved 
 fnore than another Bclovedy thou faireft among 
 Women ? What is thy Beloved more than anothtr 
 Beloved J that thou dofi fo charge us ? * 
 
 C HA R 11. 
 
 7hc Glory oft'^e Perfon ofChrifl^ as the on- 
 ly Reprcfentativd of God unto the Church. 
 
 ^T^ H E Glory ofChrif}, is the Glory of the Per- 
 I fon of Chriil:. So he calls it, John xvii. 
 "^ 2 2. That Glory id Inch Is mine, belongeth 
 to me, unto my Perfon. 
 
 Tiie Peribn of Chrilt may be confidered two 
 A^'ays. (i .) Ahfolutely in itielf, (2 .) In the Sicfcepti-^ 
 on i,?A DiPcl^rge of his Office, with what eniiied 
 thereon. His Glory on thefe diftincl Accounts, 
 is dillLntl and different ; but aU equally his own. 
 Kow m both Refpecls we mty behold it by Faith, 
 is that which we enquire into. 
 
 The 
 
1 6 The Glory of the. Per/on ofChrlJ}, 
 
 The firft Thing wherein we may behold the 
 Glory of the Perjon cfChrifty God and Man, which 
 was given him of his Father, confifts in the Reprefen-. 
 iation of the Nature of God, and of the Divine Per- 
 fon of the Father, unto the Church in him ; For we 
 behold the Glory of God in the Face of Jefus Chrlft, 
 2 Cor. iv. 6. Otherwife we know it not, we iee 
 it not, we fee nothing of it ; that is the Way of 
 yc'eif^ and knowing God, declared in the Scripture 
 as our Duty and BleiTednefs. The Glory of God 
 comprehends both the holy Properties of his Na- 
 ture, and the Counfeis of his Will ; and the Light 
 of the Knowledge of thefe Things j we have only 
 in the Face or Perfon of Jefus Chrifl. Whatever 
 obfcure imperfect Notions we may have of them 
 otherway::, v/e cannot iiave the Light of theiilu- 
 minating, iradisting Knowledge of the Glory of 
 God, v;hich may enlighten our Minds, and fanfti- 
 fy our Hearts, but only in the Face or Perfon oi 
 Jefus Chrifi ; for he is the Image of God , 2 Cor. 
 iv. 4. the Erightnefs of the Father's Glory, and 
 the exprefs Image of his Perfon ^ Heb. i. 3. the 
 Image of the invijible God, Col. i. 15. I do here 
 only mention thefe Things, becaufe I have hand^ 
 led them at large in ray Difcourfe of the My fiery 
 of Godlinefsy or the Perfon of Chrifi ; whereunto 
 I refer the Readers for their full Declaration and 
 Vindication. Herein is he glorious, in that he 
 is the great RepreCentative of the Nature of God, 
 and his Will unto us, which v.^ithout him would 
 have b?en eternaUy hid from us, or been in- 
 vifible nnto us; v/e ^ould never have feen God 
 at any Time, here nor hereafter, John i. 18. 
 
 in hi? Divine Per ion abfolutely confidered, he 
 is the eilential Image orGbd, even the Father : 
 He is in the Father j and the Father in him, in the 
 Unity of the fame Divine Effence, John xiv. ip. 
 Now he is ivith the Father^ John i. i. In the 
 
 Diftinc- 
 
Js God's Reprefentative unto the Church. 17 
 
 Dilunction of his Perfon, fo is he his efTential 
 Image, Col. i. 15. tleb. i. 3. In his Incarnation 
 he becomes theReprefentative Image of God unto 
 the Church, 2 Cor. iv. 6. without whom our Un- 
 derftandings can make no fuch Approach unto 
 the Divine Excellencies, but that God continues 
 to be unto us^ what he is in Hmfilf, the Invifible 
 God. In the Face of Jems Chrift, we fee his Glor)^ 
 This is the Original Glory of Chrift given him by 
 his Father, and which by Faith we may behold : ; 
 He, and he alone declares, reprefents and makes / 
 known unto Angels and Men, the Effential Glory ) 
 of the Inviiible God, his Attributes and his Will, ' 
 without v;hich, a perpetual comparative Darknefs 
 v/ould have been on the v/hoie Creation, efpecial- 
 ly that Part of it here below. 
 
 1 his is the Foundation of our Religion, the 
 Fock luhercofi the Church is built, the Ground of all 
 our Hopes of Salvation, of Life and Immortality : 
 All is relblved into this ; namely, the Reprefen- 
 tation that is made of the I Tature and N^^ill of God in 
 the Perfon and Office of Chrift : If this fail us, we 
 are loll for ever ; if this Reck Hand firm, the Church 
 is fafe here, and fhall be triumphant hereafter. 
 
 Herein then is the Lord Chrifl exceedingly 
 glorious. ^ '^"hofe who cannot behold this Glory 
 of his by Faith, namely, as he is the great 
 Divine Ordinance to reprefent God unto us^ 
 they know him not. In their Worfhip of him, 
 they worship but an Image of their own devifmg. 
 ' Yea, in tne Ignorance and Negleci hereof con- 
 'fifts the formal Nature of Unbelief, even that 
 which is iaevitably ruinous unto the Souk of Men. 
 He that difcerns not the ReprefenUiUon of the Gt • 
 ry of God in the Perfon of Ghrifl unto the Souls 
 . of Men I is an Unbeliever. Such was the State of 
 the unbelieving Jeiis and Gentiles of old ; they 
 did not, they wo-^Ii not^ they could not behold 
 
 the 
 
1 8 The Glory of the Per/on ofChrifl, \ 
 
 the Glory of God in hin>, nor how he did re- 
 prefent liim. That this was both the Caufe, and 
 the Formal Nature of their Unbelief, the Apoftle S 
 declares at large, i Cor. i. 2 i . For after that, in \ 
 the Wifdom of God, the World by Wifdom knew not 
 God J it pleafed God by the Foolijhnefs of Preaching 
 to fave them that believe, v. 22. For the Jews re^ 
 quire a Sign, and the Greeks feek after IVifdom : 
 2;. 23. Bitt we preach Chrift crucified, unto the 
 Jews a Stur/ibling-block, and unto the Greeks Foolifh- 
 nefs i r?. 24. But unto them which are called, both 
 Jews and Greeks, Chrift, the Power of God, and' 
 the Wifdom of God. v. 25. BecauCe the Fooliflmefs 
 of God is wifer than Men; and the IVeaknefs cf God 
 is ftronger than Men. Not to fee the Wifdom of 
 God, and the Power of God, and confequently 
 all the other holy Properties of his Nature iii 
 Chrift, is to be an Unbeliever. 
 
 TheEiTence of Faith confifts in a due xAfcription 
 of Glory to God, Rom. iv. 20. This we cannot 
 attain unto without the Manifeftation of thofe di- 
 vine Excellencies unto us, wherein he is glorious. 
 This is done in Ghriil: alone, fo as that we may 
 glorify God in a faving and acceptable Manner. 
 He who difcerns not the Glory of divine Wifdom, . 
 Power, Goodaefs, Love and Grace, in the Perfon ■ 
 an<i Ofnce of Chrift, with the Way of theSalva-t 
 tion of Sinners by him, is an Unbeliever. 
 
 Hence the great Deiign of the De\^il in the be- 
 ginning of the Preaching of the Gofpel, was to 
 blind the Eyes of Men, and fill their Minds with 
 Prejudices, that they might not behold this Glory 
 of his ;. So the Apollle gives an Account of his Suc- 
 cefs in this Defign, 2 Cor. iv. 3, 4. If our G of pel he 
 hid^ it is hid unto them that are loft, in vjhom the 
 God of this World hath blinded the Minds of them 
 that believe not, left the Light of the gloHoits Cojpel 
 ofChriJ}^ vjho is the Image of God ftjQuld ftjhte un- 
 to 
 
As God's Rep-efentative wita the Church, tg 
 
 fo them. By various Ways and Methods of De- 
 ceit, to fecure the Reputation he had got, of being 
 Coii of this IVorld, by Pretences and Appearances 
 of fupcrnatural Power and Wifdom, he laboured 
 to blind the Eyes of Men with Prejudices againfl 
 th^Lt glorious Light of the Gofpel, which propofed 
 the Lord Chrift as the only Image of God. This 
 Blindnefs, this Darknefs is cured in them that be- 
 lieve, by the mighty Power of God ; For God • 
 who commanded the Light to fhine out of Darknefs y^^ 
 hath irradiated our Hearts nuith the Knowledge of 
 the Glory of God in the Face of Jefus Chrift , i Cor. 
 iv. 6. wherein true, faving Faith doth coniift . Under 
 this Darknefs perifhed the unbelieving World of 
 Jfiirjand GentiUs ,- and fuch is the prefent Condi- 
 tion of all by whom the divine Perfon of Chriil is 
 denied ; for no mere Creatiire can ever make a 
 perfe£l Reprefentation of God unto us. But we 
 mull a little further enquire into this Myflery. 
 
 Since Men fell from God by Sin, it is no finall 
 Part of their Mifery and Punifliment, that they 
 are covered with thick Darknefs and Ignorance of 
 the Nature of God. They know hirp not, they 
 have not feen him at any Time. Hence is that 
 Promife to the Church in Chrift, Ifa. Ix. 2. For 
 behold the l^arknefs Jhall cover the ^.arth, amd 
 grofs Darknefs the People : but the Lord fhall 
 artfe upon the-e, and his Glory fhall be feen upon 
 thee. 
 
 The antient Philofophers make great Enquifie* 
 into, and obtained many Notions of the Divine 
 Beingy its Exiftence and Excellencies. And thefe 
 Notions they adorned with great Elegancy of 
 Speech, to allure others unto the Admiration of 
 them. Hereon they boafted themfelves to h^. the 
 only 'wife^ Menin^t World, Rom. i. 22. they 
 hcafcdxbixx. they were the Wife : Butwemuft abide 
 in the Judgment of the ApofUes, concerniaag them 
 
 in 
 
JO *rhe Glory of the Perfon ofChrifl^ 
 
 in their Enquiries t He aJfliires us, that the Worli^ 
 in its IVifdom, that is, thefe wife Men in it, by 
 their Wifdorn kns-w not God, i Cor. i. 21. And 
 he calls the Authors of their befc Notions Atheiftsy 
 or Men without God i^i the IVorld, Ephef. ii. i2» 
 For, 
 
 1 . They had no certain Guide, Rule, nor Light, 
 which being attended unto, might lead them 
 infallibly into the Knowledge of the Divine 
 Nature ': All they had of this Kind was their 
 own Reafonings or Imaginations, whereby they. 
 ComrnQnced the great Dijptiters of theJVorld; but 
 in them they waxed vaitiy and their foolijh Heart ' 
 was darknedy Rom. i. 2 1 . They did at befl but 
 endeavour to feel after God, as Men do in the 
 Dark, after what they cannot clearly diicern, 
 J6ls xvii. 27. Among others, Cicero's, Book De 
 Natura DeorKJn, gives us an exad- Account of the 
 Intention of the Apofrle in that Expreffion. And 
 it is at this Day not Want of Wit, but Hatred of 
 the Myfteries of our Religion, which makes fo 
 many prone to forgo all Supernatural Religion, 
 and to betake themfcves unto a Religion declared, 
 as they fuppole, by Reafon, and tho. Light of 
 Nature ; like Bats and Owls, who being not able 
 to bear the Light of the Sun, betake them(elves 
 tinto the Twi-light, to the Dav/nings of Light 
 and Darkneits. 
 
 2. Whatever they did attain, as unto rational 
 Notions about Things inviiible and incomprehen- 
 fible, yet could they never deliver themfelves from 
 fuch Principles and Praccifes in Idolatry and all 
 Manner of flagitious Sins, as that they could be 
 of any Benefit unto them. This is fo effeclualiy 
 demonflrated by the Apoftle in thfe Firfi Chapter 
 of the EpiflJe to the Rf)mans, as that w^e need not 
 
 to infill upon it. 
 
 Men 
 
As God^s Reprefentative unto the Church, 2 1 
 
 Men may talk what they pkafe of a Light 
 luithin them, or of the Power of Fveafon, to con- 
 du6t them unto that Knowledge of God, whereby 
 they may live unto him : But if they had nothing 
 elie, if they did not boafl themfdves of that Light 
 which hath its Foundation and Original in Divine 
 Revelation alone, they would not excel them, 
 who in the befl Management of their own Rea- 
 fonings, knew not Gody but waxed vain in their 
 Imaginations. 
 
 With refpeftunto t\iis Univer fa! Darknefi, that 
 is, Ignorance of God, with horrid tlonfufion ac- 
 companying it in the Minds of Men, Chrifl: is 
 called, and is the Lii^ht of Men, the Light of the 
 World y becaufe in and by him alone this Dark- 
 jiefs is difpelled, as he Is the Son of Righteoufnefs, 
 
 2. This Darknefs in the Minds of Men, this 
 Ignorance of God, his Nature and his Will, was 
 the Original of all Evil unto the World, and yet 
 continues fo to be. For, 
 
 1 . Hereon did Satan erecl his Kingdom and 
 Throne, obtaining in his Defign until he bare him- 
 felfas the God of this World, and was fo edeemed 
 by the mofl.. He exalted himfelf by Vertue of this 
 Darknefs (as he is the Prince of Darknefs,) into the 
 Place and Room of God, as the Object of the Re- 
 ligious WorAiip of Men. For the Things which 
 the Gentiles facrificed, they facri feed unto Devils y 
 and not to God, i Cor. x. 21. Lev. xvii. 7. This 
 is the Territory of Satan ; yea, the Power and 
 Sceptre of his Kingdom in the Minds of the a//- 
 dren of Difohedience, Hereby he maintains his 
 Dominion unto this Day in many and great Na- 
 tions, and with individual Perfons innumerable. 
 
 2. This is the Spring of all Wickednefs and 
 Confufion among Men themfelves. Hence arofe 
 that Flood of Abominations in the old World, 
 which God took away with a Flood of Defolation % 
 
 Hencft 
 
tz The Glory of the Perfori ofChriftj " 
 
 Hence were the Sins of Sodom and Gomorrah\ 
 which he revenged with Fire from Heavett. In 
 brief: All the Rage, Blood, Confulion, Defola- 
 tions, Cruelties, Opprefiions, Viilanies, which 
 the World hath been, and is filled withal, where-* 
 by the Souls of M6n have been, and are flooded 
 into eternal Deflru^Hon, have all arifen from this 
 corrupt Fountain of the Ignorance of God. 
 
 3. Of fuch as thofe defcribed, we are the Pofie* 
 rlty and Ofi-fpring. Our Fore-fathers in this 
 Nation, were given up unto as brutiih a Service 
 of the Devil, as any Nation under the Sun. It is 
 therefore an Effeft of infinite Mercy, that the Day 
 hath dawned on us, poor Geniiles, and that the 
 ^i^y-fpring frojn on high hath viflted us. The Glo- 
 ry of this Grace is exprelfed Ephef, iii, 5. Which 
 in other u4ge5 was ndt made known unto the Sons 
 of Men, as it is now revealed unto his holy Jpo/tiss 
 and Prophets by the Spirit ; v. 6. That the Gentiles 
 Jhould be Fellow-heirs y and of the fame Body, and 
 Partakers of his Prornife in Chnft, by the Gofpel : 
 V. y. Whereof I was made a Iviintfier,' acccrding 
 to the Gift of the Grace of God given unto me, by 
 the effectual working of his Power. v.S. Unto me 
 who am lefs than the leaf} of all Saints, is this 
 Grace given y that I fhould preach among the Gen- 
 tiles the unfcarchable Riches of Chrift ; v. 9. ^nd 
 to make all Men fee, what is the Felhwfiip of the 
 My fiery, which from the Beginning of the World 
 hath been hid h: God, who created all Things by 
 Jefzis Chrift : v. 10. To the Intent that nmv unto 
 the Principalities and Pczi;ers in heavenly Places, 
 mi^ht be known by the Church the Tnanlfold Wifdom 
 of God. God might have left us to ^peri{h in the 
 Blindnefs and Ignorance of our Fore-fathers ; but 
 bf his own Accord, and by his own powerful 
 Grace alone, he hath trmiflated us out cf Dtirhicfs 
 into his marveihus Light. Bui: aias ! the horrible 
 
 lagia- 
 
As God*s Reprefentative unto th^ Church, 23 
 
 Ingratitude of Men, for the glorious Light of the Go* 
 lpei,aad the Abufe of it, will iifue in a fore Revenge. 
 
 God wa^ known under the Old Teftament, by 
 the Revelation of his Word, and the Inflitution of 
 his Woiihip. This was the Glory and Privilege 
 of Ifrael, as the Pfalmift declares, PfaL cxlvii. 
 10, 20. He fhe-jueth his Word unto Jacob, his Sta^ 
 tutes and hii Judgments unto Jfrael ; he hath not 
 dealt fo with any Nation : The Church then hiev* 
 him. yet fo as that they had an Apprehenfion that 
 he dwelt in thick Darknefi, where they could not 
 have any clear Views of him, Exod. xx. 21, Dsuf^ 
 V. 22, I Kings viii. 12.2 Chron. vi. i. And theRea- 
 fon why God 'io reprefented himfeif in Darknefi 
 unto them, was to inftrudt them in their imperfect 
 State, wherein they could not comprehend that 
 Glory which fhould afterwards be revealed. For 
 as he is now made known in Ghriil, we fee that he 
 is Light, and in him there is no Darknefs at all, 
 
 4. Hitherto Darknefs in general covered the 
 Earth, and grofs Darknefs the People, as unto the 
 Knowledge of God; only there was a Twilight 
 In the Church. The Day did not yet dawn, the 
 Shadows did not flee away, nor the Day-ftar Jhine 
 in the Hearts of Men. But when the Son of Right e- 
 Xiufnefs did arife in his Strength and Beaut)'', when 
 the Son of Caod appeared in the Fie fh, and, in the 
 Pifcharge of Jhis Office ; God himfeif, as unto his 
 Being, and Manner of Exigence in three diflinSi 
 Perfons, with all the glorious Properties of the 
 Divine Nature, were iiluftrioufly manifeiled unto, 
 them that did believe, and the Light of the Know- 
 ledge of them difpelled all the Shadows that were 
 in the Church, and Ihone into the Darknefs which 
 was in the World, fo as that none continued ig* 
 norant of God, but thoft who would not fee ; 
 John i.. 5. And the Light jhineth in Darknefs, 
 and the Darknefs comprehended it not. v, 14. 
 
 D And 
 
24 The Glory cf the Per/on of Chrtft^ 
 
 And the Word ivas made Flejh, and dwelt among 
 us {and ive beheld his Glory ^ the Glory as of the 
 only begotten of the Father^, full of Grace and 
 i'ruth, V. ij. For the Law was given by Mofes^ 
 but Grace and Truth came by Jefus Chrifi:. v, i8. 
 No Man hath ft en G<id at any Time ; the only be* 
 gotten Son which is in the Bofom of the Father, he 
 hath declared him. i Cor. iv. 3, 4. But if our Go" 
 fpel be hid, it is hid to them that are loft : In whom 
 the God of this World hath blinded the Minds of 
 them which believe not, left the Light of the glori' 
 cus Gofpel of Chrifty who is the Image of God, fhould 
 fhine unto them. 
 
 Herein is the Lord 'Chrift glorious. And this is 
 that which I fhall now fpeak unto ; namely. How 
 we may behold the Glory of Chrift in the Reprefen- 
 tation and Revelation that is made of God and his 
 Glory, in his Perfon and Office, unto all that do 
 believe. For it is not fo much the Declaration 
 of the Nature of the Things themfelves, whei^in 
 the Glory of Chrifi doth confift, as our Way and 
 Duty, in the beholding of them, which at prefent 
 is defigned. 
 
 He calls unto us, faying. Behold me, look unto 
 me,and be faved, Ifa. xlv, 22. What is it that we 
 fee in Chrifi ? What do we behold in him ? He 
 afketh that Queflion concerning his Church, What 
 will ye fee in the Shulam'He P Whereuntb he an- 
 {wers, as it were the Company of two Armies, Cant, 
 vi. 1 3. or the Two Churches of the Old and New 
 Teftament, in Order and Beauty. We may en- 
 quire, What fhall we, what do we fee in him ? 
 Do we fee him as the Image of the rnviftble God, 
 reprefenting him, his Nature, Properties, andi 
 Will unto us ? Do we fee him as the CharaSier, 
 the expreCs Image of the Perfon of the Father, fol 
 as that we have no need q£ Philip's Requefl, Lord,! 
 
 fhew 
 
Ai God*^ Reprefenfative unto the Chur*ch. a^ 
 
 {hevj us the Father , becaufe having ie^ea him, iwe 
 have feen the Father a^fo, John xiv. 9. 
 
 This is our firjfl faving View of ChriJft, the firft 
 Inftance of our beholding his Glory by Faith. So 
 to fee him, as to fee God in him, is to behold hii 
 Glory ; for herein is he eternally glorious. And 
 this is that Glory whofe View we ought to long for, 
 and labour after. And if we fee it not, we are 
 yet in Darknefs ; yea, tho' we fay we fee, we arc 
 ilind like others. So David longed and prayed 
 for it, when yet he could behold it only in Types 
 aad Shadows, Pfal. Ixiii. i, 2. God, thou art 
 my God J early will Ifeek thee ; my Soul thirfteth 
 for thee, my Flejh longethfor thee, to fee tjy Powet: 
 and thy Giory,fo as I have feen them in the Sane* 
 tuary. For there was in the Sanftuary an obfcure 
 Reprefentation of the Glory of God in ChrilT:. 
 How much more ihould we prize that View of it, 
 which we may have v/ith open Face, the' yet at- d' 
 in a Glafs ? 2 Cor. iii. 18. 
 
 Mofes when he had Cttn. the Works, of God, 
 which were great and marvellous, yet found not 
 himfelf fatisiied therewith : Wherefore after all, 
 he prays that God would Jhexv him his G lory yExod. 
 'Xxxiii. 18. He knew that the ultimate Reft, Blef- 
 fednefs and Satisfaction of the Soul, is not in fee* 
 ing the IVorks of God, but the Glory of God him" 
 'feif. Therefore did he defire fbme immediate 
 -Dawnings of it upon him in this World. I be* 
 'feech thee fhe-w me thy Glory, And if we have 
 Tight Apprehenfions of the future State of BleA 
 fednefs, we cannot but have the fame Defire of 
 feeing more of his Glory in this- Life. But the 
 Queftion is-, How we may attain it? If we are left 
 unto ourfelves in this Enquiry, if we have no o- 
 ther Way for it,^ but the immediate fixing of 6uf 
 Thoughts on the Immenfity of the Divine Nature^ 
 ^e niud come every one to the Gonclufion that 
 D a Agar 
 
26 The Glory of the Perfin ofChrlfl, 
 
 Jgur makes on the like Confidcration ; Surely I 
 
 am 77iGre brutijh than any Man, and have not the 
 Under ft andmg of a Man, I neither learned Wif- 
 dom. nor have the Knowledge of the Holy. Who 
 hath afcended up into Hetiveny or defcended ? Who 
 hath gathered the Wind in his Fifts P Who h0h 
 hound the Waters in a Garment P Who hath eftabli- 
 Jhed all the Ends of the Earth P What is his Name^ 
 andwhat is his Sons Name, if thou canft'tellP Prov, 
 XXX. 2, 3, 4. 
 
 It is in Chrift alone> that, we may have a clear 
 diflin£l View of the Glory of God and his Excel- 
 lencies : For him^ and him alone hath he appoint- 
 ed the Reprefentative of himfelf unto us : * John 
 
 * i. i3. iVo Man hath ^ttn God at any Time; 
 \ the only begotten Son, which is in the Bofbm 
 
 * of the Father, he hath declared him. Chap, 
 
 * xiv. 7. If ye had known me, ye fhould have 
 
 * Jtnown my Fadier alfo : And from henceforth 
 
 * ye know him, and have feen him. v. 8, Philip 
 
 * faith unto him. Lord, fhew us the Father, and 
 ^ it fufficeth us. v. 9. Jefus faith unto him. Have 
 ^ I been fo long Time with you, and yet hafl thou 
 
 * not known me, Philip ? He that hath feen me, 
 ' hath leen the Father ; and how fayfl thou then, 
 ^ Shew us the Father? v, 10. Believeft thou not, 
 ^ that I am in the Father, and the Father in me ? 
 ^ The "Words that I fpeak unto you, I fpeak not of 
 ^ myfelf : But the Father, that -dwelleth in me, 
 ^ he doth the Works. 2 Cor. iv. 6. For God who 
 ^ commanded the Light to fhine out of Darkhefs, 
 *" hath fhined in our Hearts, to give the Light of 
 ^ the Knowledge of the Glory q? God, in the Face 
 ^ of Jefus Chrifl. Col. i. 15. Who is the Image 
 ' of the invifible God. Epk* iii. 4. Whereby 
 
 * when ye read ye may underdand my Knowledge 
 
 * in the Myflery of Chnii, v, 5. Which in other 
 
 * -Aj^es was not made known unto the Son? of 
 
 ' * Men, 
 
As God's Reprefentative unto the Church i vi 
 
 Men, as it is ncnv revealed unto his holy Apo- 
 flles and Prophets by the Spirit ; v. 6. ,That 
 the Gentiles rfiould be Fellow-heirs, and of the 
 fame Body, and Partakers of his Promife in 
 Chrift, by the Gofpel : v. 7. Whereof I was 
 made a Minifter, according to the Gift of the 
 Grace of God given unto me, by the effeflual 
 working of his Power, v. 8. Unto me, who 
 am lefs than the leaft of all Saints, is this Grace 
 given, that I (hould preach among the Gentiles 
 the unfearchable Riches of Chrift ; v, 9. And 
 to make all Men fee what is the Fellowftiip of 
 the Myftery, which from the Beginning of the 
 World hath been hid in God, who created all 
 Things by Jefus Chrift : v. 10. To the Intent 
 that now unto the Principalities and Powers in 
 heavenly Places, might be known by the Church 
 the manifold Wifdom of God. Heb. i. 2. Hath 
 in thefe laft Days fpoken unto us by his Son, 
 whom he hath appointed Heir of all Thingrs, by 
 whom alfo he made the Worlds.' And we fhall 
 take an Account hereof in one or two efpecial 
 Inftances. 
 
 I . Infinite Wifdom is one of the moft glorious : 
 Properties of the Divine Nature : It is that which 
 is direftive of all the external Works of Godi^ 
 wherein the Glory of all the other Excellencies 
 of God is manifefted ; wherefore the Manifefta- 
 tion of the whole Glory of God proceeds originar. 
 ly from infinite Wtfdom. But as Job fpeaks. Where 
 (hall this Wifdom be found? And ivhat is the Place 
 of Underftanding? Chap, xxviii. 12. Can we hy 
 (earthing, find out God? Cdn -we find cut the A^* 
 mighty to PerfeSlion ? Chap. xi. 7. As it Is in 
 itfeif an EfTential, Eternal Property of the Divine 
 Nature, we can h^ve no Comprehenfion of it; 
 We can but adore it in that infinite Diftance 
 wherein we ftand from God ; but in its Operati* 
 
 D 7 ons 
 
^B the Ghry of the Per Jon ofChrlft, 
 
 ons and EfFefts it may be diicerned ; for they are 
 defigned of God, fpr its Manifeilation. Among 
 thefe the moft excellent is the Contrivance of the 
 great Work of the Salvation of the Church ; fo 
 it is celebrated by the Apoftle, Eph. iii. 9, 10. 
 To make all Men fee what is the Fellowfhip of the 
 Myjiery, luhich from the beginning of the World 
 hath been hid in Gody who created all Things by Je- 
 fus Chrlft : To the Intent that now unto the Princi^ 
 palities and Powers in heavenly Places y might be 
 ^idown by the Churchy the manifold Wifdom of Go*d, 
 
 If "we have any Intereft in God, if we have any 
 llopes of Bleffednefs in beholding of his Glory un- 
 to Eternity, we cannot but defire a View (fuch 
 as is attainable) of this infinite manifold Wifdom 
 of God in this Life. But it is in Ghrifl: alone that 
 we can difcern any Thing of it ; for him hath 
 the Father chofen and fealed to reprefent it unto 
 us. All the Treafures of this Wifdom are hidy laid 
 vp, and laid out in him : Herein lies the Eflfence 
 and Form of Faith. Believers by it do i^€ the 
 Wifdom of God in Chrifl:, in his Perfon and Of- 
 fice, Chrift the Wifdom of God ; Unbelievers (ee 
 It not, as the Apoille argues, i Cor. i, 22. For 
 the Jews require ci Sign, and the Greeks feek after 
 Wifdom: v. 23. But we preach Chrift crucified y 
 unto the Jews a Stumbhng-blocky and unto the 
 Greeks foollfinefs ; v. 24. But unto them which are 
 called y both Jews and Greeks, Chrifiy tM Power 
 of Gody and the Wifdom of Gcd. 
 
 In beholding the Glory of this infinite Wifdom. 
 of God in Chrifi:, we hphold his own Glory alfo ; 
 the Glory given him 'of bis Father ; for this is his 
 Glory, that in and by him, and him alone, the 
 Wifdom of God is manifefred and reprefented 
 unto us. When God appointed him as the great 
 and only Means of this End, he gave him Honour 
 ^ndQlgr^ above the whole Creation > for it is 
 
 but 
 
As God's Reprefintativs unto the Church. %^ 
 
 but little of Divine Wifdom which the Works of 
 it declare, in Companion of what is manifcfted 
 in Chrifl Jefus. W^e no way deny or extenuate 
 the Manifellation that is made of the Wifdom of 
 God in the Works of Creation and Providence. 
 It is fufficient to d^cecl the Folly of Atheifm an(J 
 Idolatry, and was defigned of God unto that End. 
 But its comparative Infiifficiency, with refpe6t un« 
 to the Reprefentation of it in Ghrift, as unto the 
 Ends of knowing God aright, and living unto 
 him, the Scripture doth abundantly attefl. And 
 the Abufe of it was Catholicky as the Apoltle de- 
 clares, Rom. i. 20. For the invifible Things of him 
 from theXlreation of the World are clearly feen^ be^ 
 ing underftood by the Things that are made, even 
 his eternal Povjer and Godhead ; fo that they are 
 -without Excufe : 5cc. To fee this Wifdom clear- 
 ly, is our Wifdom ; and a due Apprehenlion of 
 it, fills the Souls of Believers with Joy unfpeakable^ 
 and full of Glory . 
 
 2. We may alfo inftance in the Love of God. 
 The Apoftle tells us, that God is Love, i John 
 iv. 8. Divine Love is not to be confidered only 
 in its Effects, but in its Nature and Eflence ; and 
 fo it is God himfelf'. For God is Love. And a 
 bleffed Revelation this is of the Divine Nature ? 
 It cafts out Env;^, Hatred, Malice, Revenge, with 
 all their Fruits, in Rage, Fiercenefs, Implacable 
 Vity, Perfecution, Murder, into the Territories 
 of Satan. They belong not unto God in his Na- 
 ture or Actings ; for God is Love. So the fame 
 Apoftle tells us, that he tiHho yZew his Brother ^ vjas 
 qf the ivicked one, i Joha ^i. i2. He was of th,e 
 Devil his Father, and his Works did he do. 
 
 But the Enquiry is as before ; How (hall we 
 
 have ;a View of this l^ove, of God as Love ? By ' 
 
 what Way or Means (hall we behold the Glory 
 
 i>f it ? Jt is hidd^l^ from all living, in Go4 hini* 
 
 P 4 ielf. 
 
go The Glory of the Per/on of ChriJ}, \ 
 
 felf. The wife Philofophen, who dircourfed fo ! 
 much of the Love of God, knew nothing of this, 
 that 6*0^ IS Loi^e, The mofi^ of the natural No- 
 tions of Men about it are corrupt, and the befi of 
 th.tvsxiveak and imperfe£l. Generally theThoughts 
 of Men about it, are, that he is of a taciie and 
 eafy Nature, one that they may make bold with- 
 al in all their Occafions, as the Ffalmlft declares, 
 PfaL 1. 21. Thefe Things hajl thou done, and I 
 kept Silence : Thou thoughtej} that I luas altogether. 
 fuch a one as thy felf : Bui I will reprove thee, and 
 fet them in Order before thine Eyes, And where- 
 as it mull: be learned in its Eifec^s, Operations 
 and Divine Ways of its Manifeftation, thofe who 
 know not Chrifl:, knew nothing of them ; and 
 many Things in Providence do interpofe to hin- 
 der our View of this Love 5 f®r although that in- 
 deed God is Love, yet his Wrath is revealed from 
 Heaven again/}- the Utigodlinefs of Men :■ As all 
 Things at this Day are filled with Evidences of 
 his Anger and Difpleafure z How then fhall we 
 know, wherein fhall we behold the Glory of God 
 In this, that he is Love P The Apoflle declares it 
 in the next Words, i John iv. 9. Herein was 
 Tnanifeft the Love of God towards us, hecaufe God 
 fent his only begotten Son into the World, that we 
 ■might live through hi??:. This is the only Evi- 
 dence given us that God is Love. Hereby alone 
 is the Divine Nature as fuch made known unto 
 US ; namely in the MilTion, Perfon, and Office 
 of the Son of God; Without this all is in Dark- 
 nefs as unto the true Nature and, fupreme Opera- 
 don of this Divine Love. 
 
 Herein do we behold the Glory of Chriil: him- 
 felf, even in this Life. This Glory was given 
 him of the Father : Namely, That he nov/ ihould 
 f declare and evidence that God is Love; and he 
 ^ 4id {o, that in all Things ha might have the Pre- 
 eminence, 
 
Js God's Reprefentative unto the Church. 31 
 
 eminence. Herein we mky fee how excellent, how 
 beautiful, how glorious and dehrable he is, feeing 
 in him alone we have a due Reprefentation of God 
 as he is Lo-ve, which is the moll: joyful Sight of 
 God that any Creature can obtain. He who be- 
 holds not the Glory of Chiiil herein, is utterly 
 ignorant of thofe heavenly Myfteries ; he know- 
 cth neither God nor Ghrill ; he hath neither the 
 Father nor the Son. He knows not God, becaufe 
 he knows not the holy Properties of his Nature 
 ih the principal AVay defigned by infinite WiA 
 dom for their Manifeftation ; he knows not Chrifl, 
 becaufe he fees not the Glory of God in him. 
 "Wherefore, whatever Notions Men may have from 
 tat Light of Nature, or from the Works of Pro- 
 vidence, that there is Love in God, however they 
 may adorn them in elegant affecting ExprefSons : 
 Yet from them no Man can know that God is Love, 
 :n the Revelation hereof Chrifl hath the Preemi- 
 nence ; nor can any Man comprehend any Thing 
 of it aright but in him. It is that which the 
 whole Light of the Creation cannot difcover ; for 
 it is the Spring and Centre of the Myitery of God* 
 fine's. 
 
 Thefe Things are of the deep Things of God, 
 fuch as belong unto that IVifdom of God in a My 
 fiery y v/hich'they that are carnal cannot receive^ 
 as the Apoftle teftifies, i Cor, W, 14. But the na- 
 tural Man receiveth not the Things of the Spirit cf 
 God : Tor they, are Foolijhnefs unto him ; neither 
 cah'he know them, becaufe they are fpiritually dif 
 cerned. But the meaneft Believer who lives in 
 the Exercife of Faith, may have an Underflanding 
 of them ^o far as is needful unto his Love and 
 Obedience. The Sum of the whole is this; If you 
 would behold the Glory of Ghrilt, a? the great 
 Means of your San(ftification and Confblation, as 
 the only Preparation for the beholding of his Glo- 
 
32 The Chry of the Perfin ofChrift, 
 
 ry in eternal BlejfTednefs : Confider what of God 
 is made known and reprefented unto you in him, 
 ■wherein God purpofed and defigned to glorify 
 himfelf in him : Now this is all that may be known, 
 of God in a faving Manner ; efpecially his Wifdom, 
 his Love, his Goodnefs, Grace and Mercy, where- 
 on the Life of cur Souls doth depend ; And the 
 Jjord Chrift being appointed the only Way and 
 Means hereof, how exceeding glorious muft he be 
 in the Eyes of them that do believe \ 
 
 Thcfe Things being Premifed, I ihall ciofe this 
 firfl Conftderation of th2it Glory of Chrifi lu hie h 
 we behold by Faith in this Worlds with fome fuch 
 Obfervations, as may excite us unto the Praftife of 
 this great Duty, and Improvement of this great 
 Privilege ; the greateft which on this Side Heaven 
 we can be made Partakers of. 
 
 There are fome who regard not thefe Things 
 at all, but rather defpife them. They never en- 
 tertain any ferious Thoughts of obtaining a View 
 of the Glory of God in Ghrift, which is to be Un- 
 believers. They look on him as a Teacher that 
 came forth, from God to reveal his Will, and 
 to teach us his Wprfliip ; and fo indeed he was ? 
 But this they fay was t\xe file life of his Perfon in 
 Religion^ „which is Mahunietifm. The Manifefta- 
 tion of all the holy Properties of the Divine Na- 
 ture, with the Reprefentation of them unto An- 
 gels above, and the Church in this World, as he is 
 the Image of the invifible God., in the Gonftitution 
 of his Perfon, and the Difcharge of his Office j are 
 Things they regard not; yea, they defpife and 
 fcorn what is profefTed concerning them ; for Pride 
 and Contempt of others were always the fafeft Co- 
 vert of Ignorance; otherwife it would feem ft range, 
 that Men fhould openly boaft of their own Blind- 
 nefs. But thefe Conceptions of Mens Minds are 
 influenced by that Unbelief of his Divine Perfon, 
 
 which 
 
Js God's Rieprefentative unto the Church, 33 
 
 which maketh havcx^k of GHriiVianky ^t this Day 
 in the World. ' 
 
 * I fpeak of them, whofe Minds are better difpo- 
 fed towards heavenly Things ; and unto them I 
 fay, P/herefore do you love Jefus Chrifl? For fo 
 you profeis to do. Wherefore do you trufl in 
 him? Wherefore do you honour him? Where- 
 fore do you defire to be in Heaven with him ? 
 Can you give a R.afon of this Hops that is in you ? 
 An Account why you do alJ or any of thefe Things** 
 If you cannot, all that you pretend towards him, 
 is but Fancy and Imagination ; you fight uncer* 
 ta'inly as Men heating the Atr ; or is one of your 
 Reafbns hereof. That in him you do by Faith be- 
 hold that Glory oj God, with the holy Properties 
 of his Nature, and their principal Operations, in 
 Order unto your own Salvation and Blefiednefs, 
 which otherwife would have been eternally hid 
 from you? Hereon is he precious unto them that do 
 believe. 
 
 Let us therefore, as many as are fptritual, be 
 thus minded. Let us make ufe of this Privilege 
 with rejoycing, and be found in the Difcharge of 
 this Duty with Diligence : For thus to behold the 
 Glory ofChrift is both our Privilege and our Duty. 
 The Duties of the Law were a Burden and a Yoke ; 
 but thofe of the Gofpel are Privileges and Advan- 
 tages. 
 
 It is a Promife concerning the Days of the New; 
 Teftament, that our Eyes Jhall fee the King in his 
 Beauty y Ifa. xxxiii. 17. V/e (liall behold the Glo- 
 ry of Chrilr in its Luiire and Excellency : What 
 is this Beauty of iht King of Saints ? Is it not 
 that God is in him, and he is the great Reprefen- 
 tative of his Glory unto us ? Wherefore, in the 
 Contemplation of this Glory confills the principal 
 Exercife of Faith : And who can declare the Glo^ 
 jry of this Privilege, That we who are borxi in 
 
 Darknefs, 
 
34 ne Glory of the Perron ofChrtJly ' 
 
 Darkneft, and deferved to be caft out into utter 
 Darknefs, ftiould be tranfiated into this marveU 
 lous Light of the Knowledge of the Glory of God in 
 the Face of Jefus Chrifl. 
 
 What are all the ftained Glories, the fading 
 Beauties of this World ? Of all that the Devil 
 ihewed our Saviour from, the Mount ? What are 
 they in Comparifon of one View of the Glory of 
 God reprefented in Chrift, and of the Glory of 
 Chriil as his great Reprefentative ? 
 
 The moft pernicious Effe£t of Unbelief under 
 the Preaching of the Gofpel, is, that together with 
 an Influence of Power from Satan, ft blinds the 
 Eyes of Mens Minds y that they jhould not fee this 
 Glory of Chrifif whereon they perifh eternally, 
 2 Cor. iv. 3, 4. 
 
 But the moft of thofe who at this Day are called 
 Chriftians ,^XQ Strangers unto this Duty : Our Lord 
 Jefus Chrift told thePharifees, that notwithftand- 
 ing all their boafting of the Knowledge of God, 
 they had not heard his Voice at any Tithe, nor feen 
 his Shape ; that is, as Mofes did. They had no 
 real Acquaintance with him, they had no fpiritual 
 View of his Glory ; and fo is it amongft ourfelves. 
 Notwithftanding the general Profeffion that is of 
 the Knowledge of Chrift, they are but few who 
 thus behold his Glory ; and therefore few who 
 are transformed into his Image and Likenefs. 
 
 Some Men fpeak much of the Imitation of 
 Chrifl y and following of his Example ; and it were 
 well if we could fee more of it really in Effe£l. 
 But no Man fhall ever become like unto him, by 
 bare Imitation of his Aftions, without that View 
 or Intuition of his Glory which alone is accom- 
 panied with a transforming Power to change them 
 into the fame Image. 
 
 The Truth is, the beft of us all are wofully 
 defective in this Duty, and many are difcouraged 
 
 frofti 
 
As Cod's Reprefentathe unto the Church. 35 
 
 from it, becaufe a Pretence of it in fome hath de- 
 generated into Superflition : But we are loth at 
 any Time ferioufly to engage in it, aad come 
 with an unwilling Kind of Willingnefs, unto the 
 Exercife of our Minds in it. 
 
 Thoughts of this Glory of Chrijl are too high 
 for us, or too hard for us, fuch as we cannot long 
 delight in ; we turn away from them with a Kind 
 of Wearinefs ; yet are they of the fame Nature in 
 general with our beholding of the Glory of Ghrift 
 in Heaven, wherein there ihall be no Wearinefs 
 or Satiety unto Eternity. Is not the Caufeof it, 
 that we are unfpiritual or carnal, having our 
 Thoughts and Affeclions wonted to give Enter- 
 tainment unto other Things ? For this is the prin- 
 cipal Caufe of our Unreadinefs and Incapacity to 
 exercife our Minds in and about the great Myfte- 
 riesof the Gofpel, i Cor, iii. i, 2, 3. And I Br e- 
 thren, could not fpeak unto you as unto fpiritualy 
 but as unto carnal^ even as unto Babes in Chrift, 
 I have fed you voith Milky and not with Meat: For 
 hitfjtrto ye were not able to bear it, neither yet 
 noiv are ye able. For ye are yet carnal : For 
 whereas there is among you Envying, and Strife, 
 and Divijions, are ye not carnal, and walk as Men ? 
 And it is fo with us moreover, becaufe we do not 
 llir up ourfehes with Watchfulnefs and Diligence 
 in continual Aftings of Faith on this bleffed Ob- 
 je£l. This is that which keeps many of us at fo 
 low an Ebb, as unto the Powers of an heavenly 
 Life, and fpiritual Joys. 
 
 Did we abound in this Duty, in this Exercife of 
 Faith, our Life in walking before God would be 
 more fweetandpleafantuntous ; our fpiritual Light 
 and Strength would have a daily Increafe ; we 
 Ihould more reprefent the Glory of Chrift in our 
 \i^ays and Walking, than ufually v/e do ; and 
 iDeath itfelf v/ould be moil welcome unto us. 
 
 The 
 
36 The Glory of the Per/on of Chrlfl, 
 
 The Angels themfelves df^fire to look into the 
 Things of theGlory of Chrift, i Pet. i. 10. Of 
 which Salvation the Prophets have enquired, and 
 fe arched diligently^ lijho prophe/ied of the Grace 
 that fhould come unto you : v. 12. Unto lahom it 
 was revealedy that not unto themfelveSy but unto 
 us they did mini [her the Things which are no-w re* 
 ported unto you by them that have preached tBe Go* 
 fpel unto yoUy with the Holy Ghojt ftnt down from 
 Heaven ; which Things the Angels dejire to look into. 
 There is in thern Matter of Enquiry and Inftru^li- 
 on for the moft hi^-h and holy Spirits in Heaven. 
 The manifold Wifdom of God in them is rmlde 
 known unto Principalities and Powers ifthatOenly 
 Places by the Churchy Eph. iii. 10. And rtiall we 
 neglect that which is the Objecl oi" Angelical Di- 
 ligence to enquire into ; efpecially confidering 
 that \vc are more than they concerned in it ? 
 
 Is Chrilt then thns glorious in our Eyes ? Do 
 we fee the Father in him, or by feeing of him ? Do 
 we icduloully, daily contemplate on the Wifdom, 
 Love, Grace, Goodnefs, Holinefs, and Righte- 
 oufntfs of God, as revealing and manifelVtng 
 thonfolves in him ? Do we (iifficiently confider, 
 that t'^.e immediate Vi/ion of this Glory in Heaven 
 will hp our everlafting BlefTednefs ? Doth the im* 
 per'eCl i'icw which we have of it here, increafc 
 our Defircs after the pcrfc^ Sight of it above ? 
 With refpe<fi: unto thcfe Enquiries, I (hall briefly 
 fpeak unto fundry Sorts of Men. 
 
 Some will fay they underfland not ti\cfe Things, 
 nor any Concernment of their ov/n in them. If 
 th-ty iw« true, yet are 'hey Notions which they 
 may fafely be without the Knowledge of; for fo 
 far as they can difcern, they have no Influence 
 on Chrifl:ian Practice, or Duties of Morality. And 
 the Preaching r^^ them doth but take off the Minds 
 of Men from more aeceffary Duties. But ;/ the 
 
 Cofpd 
 
As Cod's Reprefentative unto the Church. 3^ 
 
 Cofpel be hid, it is hid unto them that perijh. And 
 unto the Objeftion I fay, 
 
 1 . Nothing is more fully and clearly revealed ^ 
 in the Gofpel, than that unto us Jeius Chrifl is 
 the Image of the tnvijihle Cod, that he is the Cha- 
 raBer of the Perfon of the Father, fo as that in 
 feeing him, we fee the Father alfo ; that we have 
 the Light of the Knowledge of the Glory of God in 
 his Face alone, as hath been -proved. This is the 
 principal fundamental Myilery and Truth of the 
 Gofpel ; and which if it be not received_, believed, 
 owned, all other Truths are ufelefs imto our Souls. 
 To refer all the Teflim.onies that are given here- 
 unto, to the Doflrine v/hich he taught, in Contra- 
 diflinftion unto his Perfjn, as afting in the Dif- • 
 charge of his Office, is Antiev angelical, Antichrifti- 
 an, turning the whole Gofpel into a Fable. 
 
 2. It is fo, that the Light of Faith is given unto 
 us principally to enable us to behold the Glory of 
 God in Chriji ; to contemplate on it, as unto all 
 the Ends of its Manifeftation. So is it exprefly 
 affirmed, 2 Cor, iv. 6. For God who commanded 
 the Light to fhine out of Darknefs, hath fhined in 
 our Hearts, to give the Light of the Knovj ledge of 
 the Glory of God, in the Face of JeTus Chrift, If 
 we have not this Light, as it is communicated by 
 the Power of God unto them that do believe, 
 Ephef. i. 17, 18 19. That the God of our Lord 
 Jefus Chriff, the Father of Glory, may give unto 
 you the Spirit of Wifdom and Revelation, in the 
 Knowledge of him ; The Eyes of your Underfiand^ 
 i?7g being enlightned ; that ye may know what is 
 the Hope of his Calling, wnd what the Riches of the 
 Glory of his Inheritance in the Saints. And what 
 is the exceeding Greatnefs of his Power to us-ward 
 who believe, according to the working of his -mighty 
 Power ; we muft be Strangers unto the whole 
 MyAcry of the. Gofpel, 2 Cor, iv. 3,4. But if our , 
 
 Gfifpel 
 
33 the Ghry of the Per/on ofChriJ},. 
 
 Cofpel be hid^ it is hid to them that are lojl : In 
 whom the God of this World hath blinded the Minds 
 of them which believe not, lefi the Light of the 
 glorious G of pel of Chrlfl^ who is the Image of God ^ 
 JlKuld Jhine unto them. 
 
 3. That in the beholding of the Glory of God in 
 Chrifi, we behold his Glory alfo. For herein is 
 he infinitely glorious above the "whole Creation, 
 in that in and by him alone the Glory of the In- 
 vifibie God is reprefented unto us. Herein do our 
 Souls live. This is that whereby the Image of 
 God is renev/ed in us, and we are made like unto 
 the Firll-born. 
 
 4. This is To far from being unnecefTary unto 
 ChriJHan Pra6iice^ and the fanoiified Duties of Mo- 
 rality, that he knows not Ghrlft, he knows not 
 the Gofpel, he knows not the Faith of the Catho- 
 lick Church, who imagines that they can be per- 
 formed acceptably without it. Yea, this is the 
 Root whence all other Chriftian Duties do fpring 
 and whereon they grow, whereby they are dilHn- 
 guifhed from the Works of Heathens. He is no 
 Chriftian who believes not that Faith in the Per- 
 fon of Chriil is the Spring of all Evangelical Obe- 
 dience ; or who knows not that this Faith re- 
 fpe£ls the Revelation of the Glory of God in him. 
 
 If thefe Things are fo, as they are the moft im- 
 portant Truths of the Gofpel, and whofe Denial 
 overthrows the Foundation of Faith, and is ruinous 
 to Chriftian Religion : Certainly it is our Duty to 
 live in the conftant Exerclfc of Faith with refpeift: 
 unto this Glory of Chrift. And we have fufn- 
 cient Experience of what kind of Morality the Ig- 
 norance of it hath produced. 
 
 Others there are who may be fome "W^y Strati* 
 gers, but are no V^^ay Enemies unto this Myftery, 
 and to the practical Exercife of Faith therein : 
 Unto fuch I ihail tender the enfuing Directions. 
 
 I. Reckon 
 
As God's Reprefentativi unto the Church, 39 
 
 I . Reckon in your Minds, that this beholdmg 
 cf the Glory of Chrift by beholding the Glory of 
 God, and all his holy Properties in him, is the 
 greateft Privilege whereof in this Life we can be 
 made Partakers. The Dawning of Heaven is in 
 it, and the firfl Fruits of Glory ; for this is 
 Life Eternal to know the Father, and Jefus Chrift, 
 whom he hath fent, John xvii. 3. Unlefs you 
 value it„ unlefs you eftecm it as fuch a Privilege, 
 you will not enjoy it ; and that which is not va- 
 lued according unto its Worth, is delpifed. It 
 is not enough to think it a Privilege, an Advan- 
 tage ; but it is to be valued above other Things 
 according unto its Greatnefs and Excellency* £><?- 
 ftruClion and Death fay. We have heard the Fame 
 of it ivith our Ears, Job xxviii. 22. And if WQ 
 do no more,vfQ fhall die Strangers unto it : We are 
 to cry after this Knowledge, and lift up our Voice 
 for this Underfianding, if we defign to attain it. 
 2. As it i$ a great Privilege which requires a 
 due Valuation ; fo it is a great Myjlery which re* 
 quires much fpiritual Wifiom to the right under- 
 ftanding of it, and to direft in its Praftife, i Cor, 
 ii. 4, 5. And my Speech, arid my Preaching luas 
 not ivith enticing Words of Mans Wifdom, but in the 
 Demonjiration of the Spirit, and of Pozuer : That 
 your Faith Jhould not ftand in the Wifdom of Men^ 
 but in the Power of God. Flefh and Blood will not 
 reveal it unto us, but we muft be taught of God, 
 to apprehend it, John i* 12, 13. But as many as 
 received him, to them gave he Power to become the 
 Sons of God, even to them that believe on his Name : 
 Which^ere born, not of Blood, nor of the Will of the 
 Tleflj, nor of the Will of Man, but of God. Matth. xvi. 
 16, 17. And Simon Peter anfwered and faid, thou 
 art Chriji, the Son of the living God. And Jefus 
 anfwered andfaid unto him, Bleffed art thou Simon 
 ISar-jona : For FJejh and Blood haih n^t revealed 
 E it 
 
40 The (jiory of the Per Jon of Ghnji, 
 
 it unto theey but my Father ivhtch is in Heaven. 
 Mere unfanttified Reafon will never enable us un- 
 to, ncr guide us in the Diicovery of this Duty. 
 Men are not fo vain as to hope for Skill and Unr 
 derftanding in the Myilery of a fecular Art or 
 Trade, without the diligent Ufe of thofe Means 
 whereby it may be attained ; and ihall we fuppofe 
 that we may be furnifhed with fpiritual Skill 
 and Wifdom in this facred Myftery, without Dili- 
 gence in the Ufe of the Means appointed of God 
 for the attaining of it ? The Principal of them is 
 fervent Prayer. Pray then v/ith Mojes, that God 
 would Jhe-iv you this his Glory ; pray with the A- 
 poftle, that the Eyes of your Underji an dings may 
 be enlightened to behold it ; ' pray that the God of 
 our Lord Jefus Chrift, the Father of Glory, may 
 give unto you the Spirit of Wifdom and Revela- 
 tion in the Knonuledgs of him. Fill your Minds 
 v/ith fpiritual Thoughts and Contrivances about 
 them. Sloaihful a»d lazy Souls never obtain one 
 View of this Glory ; the Lion in the Way deters 
 them from attempting it. Being carnal, they ab- 
 hor all Diligence in the Ule of fpiritual Means, 
 Hich as Prayer and Meditation on Things unto 
 them uneafie, unpleafing and difficult. Unto o- 
 thers the Way partakes of the Nature of the End 5 
 the Means of obtaining a View of the Glory of 
 ChriH: are of the fame Kind, of the fame Pleafant- 
 nefs, with that Viev^r itfelf in their Proportion. 
 
 3. Learn the Ufe hereof from the Aclings of 
 contrary vitious Habits. When the Minds of Men 
 are vehemently fixed on the Purfuit of their Lulls, 
 they will be continuall-y ruminating on the Ob- 
 je£ls of them, and have a thoufand Contrivances 
 about them, until their Eyes become full of an A- 
 dulterefs and they cannot cea/e from finning, as the 
 Apoflle fpeaks. The Obje(5ts of their Lufts have 
 framed and raifed an Image of themlelves in their 
 
 Minds, 
 
 !v 
 
As God^i Reprefentative unto the Church. 4 1 
 
 Minds, and transformed theni into their own 
 Likenels, is this the AVay of them who go down 
 to the Chambers of Death ? Do they thus frame 
 their Souls, and make them meet for Deftrudlion, 
 until their Words, Geftures, Actions, proclaim 
 the Frame of their Minds unto all that look Upon 
 them ? And fliall we be flothful and negligent in 
 the Contemplation of that Glory which transforms 
 our Minds into its own Likenefs, fo as that the 
 Eyes of our Underftandings (liall be continually 
 filled with it, until we fee him and behold him 
 continually, ^o as never to ceafe from the holy 
 A<Sts of Delight in him, and Love unto him ? 
 
 4. Would we then behold the Glory of God, as 
 he manifefleth it in and by the holy Properties of 
 his Nature, with their blefTed Operations and 
 Effe(5ts, without which v/e have nothing of the 
 Power of Religion in us, v/hatever we pretend j 
 this alone is the Way of it. Go to the whole 
 Creation, and all Things ccmtained in it ; they 
 can fay no more, but we have heard the Fame and 
 Report of thefe Things, and what we have heJrd 
 We declare ; but it is but a little PoT^tion of them 
 that we are acquainted, withal. The Heavens in- 
 deed declare the Glory of God, and the Firmament 
 fheiveth his handy Work. The invijible Things of God 
 are under Jhod by the Things that are made, eyenhi^ 
 eternal Power and Godhead. But cornparatively, it 
 is but little ihat we can hencelearn of thefe Things, 
 as unto what we may behold of thern in Chrift 
 Jefus. How blind herein was the beft Philofophcr 
 in Gomparifbn of the meaneft of the Apofiles, yea, 
 of him who is leafl in the Kingdom of Heaven. 
 
 But herein it is required, that we reft not in 
 the Notions of this Truth, and a bare Affent untd? 
 the Do6trine of it. The affefting Power of it: 
 upon our Hearts, is that which we ftiould aim at. 
 Wherein doth the JBlefTednefs of the Saints above 
 E % confift? 
 
42 7*^^ Glory of the Per/on ofChrlfi^ 
 
 confifl ? Is it not herein, that they behold and 
 fee the Glory of God in Chrill ? And what is the 
 Effect of it upon thofe blefled Souls ? Doth it not 
 change them into the fame Image, or niake them 
 like unto Chrifl ? Doth it not fill and fatiate them 
 with Joy, Reft, Delight, Complacency and in- 
 effable Satisfa<5tion ? Do we expeft, do we dcfire 
 the fame State of Bleffednefs ? It is our prefent 
 View of the Glory of Chrifl which is our Imitation 
 thereinto, if we are exercifed in it, until we have 
 an Experience of its Transforming Power in our 
 Souls. 
 
 Thefe Things are, it may be, of little Ufe unto 
 fome. Such as are Babes in fpiritual Knowledge 
 and Underftanding, either becaufe they are car- 
 nal, I Cor. iii. 1,2. ox flothful ifi hearing y Heb. 
 V. II, 12, 13, 14. are not capable of thefe divine 
 Myfleries. And therefore the Apoflle did in an e- 
 fpecial Manner declare this Wifdom of God in a 
 Myflery unto them' that were perfe^f, i Cor. ii. 
 6, 7. That is, who were more grown in fpiritual 
 Knowledge, and had their Senfes exercifed to dif 
 cern Good and Evil. It is unto them who are ex- 
 ercifed in the Contemplation of invifible Things, 
 who delight to walk in the more retired Paths of 
 Faith and Love, to whom they are precious. 
 
 Some few Inferences from the Whole of what 
 hath been declared, fhall put a Clofe to this Part 
 of our Difcourfc. 
 
 I . The holy Properties of the Divine Nature 
 are not only reprefented unto our Faith in Chrift 
 as unto their own effential Glory, but as they are 
 in the Exercife of their Powers for the Salvation 
 of the Church. In him do we behold the Wif- 
 dom, Goodnefs, Love, Grace, Mercy and Power 
 of God ailing themfelves in the Contrivance, Con-< 
 ftit'ation, and efficacious Accomplifhment of the 
 great Work of our JRedemption and iJalvation. 
 
 This 
 
As God's R^rerentatzve unto the Church, 43 
 
 This gives, as unto us, an unutterable Luftre un- 
 to the native Amiablenefs of the divine Excellen- 
 cies. The H^ifdom and Love of God are in them- 
 felves infinitely Glorious, infinitely Amiable ; 
 nothing can be added unto them, there can be no 
 Increafc of their efiential Glory. Howbeit as they 
 are eternally refident in the Divine NaturSy and 
 abfolutely the fame with it, we cannot £0 com- 
 prehend them, as to have an endearing fatiating 
 View of their Glory : But as they are exerted in 
 the Work of the Redemption and Salvation of the 
 Church, as they are expre/Ted, communicating 
 their blefled Eifefts unto the Souls of them that 
 do believe, which is done only in Chrifl:; fo the 
 Beams of their Glory fhine unto us with unfpeak- 
 able Refrefhment and Joy, 2 Cor. iv. 6. For God. 
 vjho c^mipanded the Light to Jhine out of Darkriefs, 
 hath jhined in our Hearts, to give the Light of the 
 Knowledge of the Glory of God, in the Face of Jefus 
 Chrifl. Hence the Apoflle on the Gonfideration 
 of the A£lings of the holy Properties of God in 
 this blefTed Work, falls into that Contemplation t 
 
 the Depth of the Riches both of the Wifdom and 
 Knowledge of God ! How unfearchable ar^ his 
 Judgments , and his Ways paft finding out ! For 
 who hath known the Mind of the Lord, or who hath ^ 
 been his Ctunfellor ? Gr who hath firfl given to 
 him, Jind it Jhall be recompenfed unto him again ? 
 For of him, ^and through him, and to him, are all 
 Things : To whom be Glory for ever. Amen, Rom. 
 
 xi. 33.. 34r35>3<^- 
 
 2 . In and through Chrifl we do believe in God, 
 
 1 Pet. i. 21. This is the Life of our Souk. God 
 himfelf in the infinite Perfedlions of his Divine 
 Nature, is the ultimate Objedt of our Faith, but 
 he is not here the immediate Obje£l of ir, but the 
 divine Way and Means of the Ma nifeftati on of 
 himfelf and them unto us, are fo. Through Chrifl - 
 
 E 3 we 
 
44 ^ke Glory of the Perfon of Chrljh, 
 
 we believe in God, By our Belief in him/we come 
 to place our Faith ultim,ately in God himfelf; and 
 this we can no otherwise do, but by beholding the 
 Glory of God in him, as hath been declared. 
 
 3. This is the only Way whereby we may 
 attain thtfaving, fan6iifying Knowledge of God : 
 without this, every Bedin of divine Light that 
 fhines on us, or gleams from without (as the Light 
 fhineth into Darknefs when the Darknefs com- 
 prehendeth it not., John i. 5.) Every Spark thata- 
 rifeth from the Remainders of the Light of Nature 
 luithin, do rather amaze the Minds of Men, than 
 lead them into the faving Knowledge of God. 
 So a Glance of Light in a dark Night, giving a 
 tranfient View of various Objedls, and pafling 
 away, doth rather amaze, than dirtCt a Tra- 
 veller, and leave him more expofed unto wand> 
 ring than before. Such were all thofe Notions 
 of the Divine Being and its Excellencies, which 
 thofe who boafied themfelves to be wife among the 
 Heathen embraced and improved. They did but 
 frjcluate in theirMinds, they did not transform them 
 into the Image and Likenefs of God, as the faving 
 Knowledge of him doth, CoL'in, 10. And have 
 put on the new. Man, which is renewed in Know- 
 ledge after the Image of him that created him. 
 
 So the Apoftle expreffeth this Truth ; Where is 
 the Wife P Where is the Scribe F Where is the Dif- 
 puter of this World ? Hath not God made foolifh 
 ■the Wifdom of this World P For after that, in the 
 Wifdom of God, the World by Wifdom knezu not God, 
 it pleafed God by the fooUfhnefs of Preaching to 
 fave them that believe. For the Jews require a 
 Sign, and the Greeks feek after P/ifdom : But we 
 preach Chrifi crucified, unto the Jews a Stumbling- 
 block, and unto the Greeks Foolijhnefs ; but unto them 
 which are called both Jews and Greeks, Chrifi the 
 
 Power 
 
As Uods Kepre/emanve zmto theahufch. 45 
 
 Power of God, and the Wtfdom of God, I Cor. i. 
 20, 21, 22, 23, 24. 
 
 ■ After it was evident unto all, that the IVbrld, 
 the Wife, the Studious, the contemplative Part of 
 it, in the IVifdom of God, difpofing them into that 
 Condition, wherein they were left unto them- 
 felves, in their own A\^irdom, their natural Light 
 and Reafon did hot, could not come to the faving 
 Knowledge of God, but were puffed up into a 
 Contempt of the only Way of the Revelation of 
 himfelf, as Weaknefs and Folly ; it pieafed God 
 then to manifeft ail their V/ifdo?n to be Folly ; and 
 to eflablifh the only Means of the Knowledge of 
 himfelf in Chriil Jefus. 
 
 CHAP. III. 
 
 The Glory of Chriji^ in the Myflerious Con- 
 filtution of his Perfon. 
 
 TH E fecond Thing wherein we may behold 
 the Glory of Chrift given him, of his Fa- 
 iher, is in the Myflerious Conftitution of 
 his Perfbn, as he is God and Man in one and the 
 lame Perfon. There are in him, in his one fingle, 
 individual Perfon, two diftincl Natures ; The one 
 Eternal, Infinite, Immence, Almighty, the Form 
 and ElTence of God ; The other having a begin- 
 ing in Time, Finite, Limited, Confined unto a 
 certain Place, which is our Nature, which he took 
 on him when he was viade Ftejh and divelt among 
 us. The Declaration of the Nature of this Glo- 
 ry, is a Part of my Difcourfe of the Perfon of 
 Chrifl, whereunto I refer the Reader : My prefent 
 Defign is of another Nature. 
 
 This is that Glory v/hofe Beams are fo illuflri- 
 E 4 ous, 
 
46 Thf: Glory ofChrlfl^ In the 
 
 ous, as that the blind World cannot bear the 
 Light and Beauty of them. Multitudes begin o- 
 penly to deny this Incarnation of the Son of God, 
 this Perfonal Urnon of God and Man in their dif* 
 felndl Natures. They deny that there is either Glo- 
 ry or Truth in it ; and itwili-ere long appear, it 
 begins already to evidence itCdfwhsit greater Mul' 
 tltucles there are, who yet do noty who yet dare 
 not openly rejeft the Doftrine of it, who in Truth 
 believe it not, nor fee any Glory in it. Howbeit 
 this Glory, is the Glory of our Religion, the Glo^ 
 ry of the Church, the fole Rock whereon it is 
 built, the only Spring of prefent Grace, and fu- 
 ture Glory. 
 
 This is that Glory which the Angels themfelves 
 defire to behold, the Myftery whereof they ho'uy 
 to look Into, I Pet. i. 1 2 . So was their Defire, re- 
 prefented by the Cherubims in the mod holy Plac€ 
 of the Tabernacle ; for they were a Shadow of 
 the Miniftry of Angels in the Church. The 
 Ark and Mercy-Seat were a Type of Ghrift in the 
 Difcharge of his Office ; and thefe Cherubims were 
 made Handing over them, as being in Heaven a-i 
 bove ; but earneftly looking down upon them in a 
 Poilure of Reverence and Adoration. So they did 
 of Old, and in their prefent Contemplation of it, 
 confifts no fmall Part of their eternal BlelTednefs, 
 
 Hereon depends the Ruin of Satan and his King- 
 dom. His Sin, fo far as we can conceive, con- 
 fliled of two Parts, (i .) His Pride againft the Per- 
 fon of the Son of God, by whom he was created. 
 For by him were all Things created that are (or 
 were when firft created) in Heaven , whither they be 
 Thrones or Dominions, or Principalities, or Powers, 
 Col. i. 16. Againft him he lifted up himfelf, 
 which v/as the Beginning of his Tranfgreflion 
 (2.) Envy againfl: Mankind made in the Image 
 of God, of the Son of God the Firil-born. This 
 
 com-' 
 
Myjieriom Conftitution ofhts Perfon, 47 
 
 compleated his Sin ; nothing was now left where- 
 on to ad his Pride and Malice. Unto his eternal 
 Confufion and Ruin, God in infinite Wiidom 
 unites both the Natures he had finned againfl, ia 
 the one Perfon of the Son, who was the firil Ob- 
 ject of his Pride and Malice. Hereby his Deitruc- 
 tion is attended with ever lofting Shame in the Dif- 
 covery of his Folly, wherein he would have con-, 
 tended with infinite Wjfdom, as well as Mi/ery, 
 by the Powers of the two Natures united in one 
 Perfon. 
 
 Here lies the Foundation of the Church. The 
 Foundation of the whole old Creation was laid in 
 an A6t of abfolute Sovereign Power. Hereby God 
 hanged the Earth upon nothing. But the Foundation 
 of the Church Is on this Myflerious immoveable 
 Rock ; Thou art Chrift the Son of the living God ; 
 on the moll intimate Conjundion of the two Na- 
 tures, the Divine and Human, in themfelves in- 
 finitely diftant, in the fame Perfon. 
 1^ We may name one Place wherein it is glorioufly 
 reprefented unto us, Jfa, ix. 6. For unto us a Child 
 is born, unto us a Son is given, and the Govern* 
 ment Jhall be upon his Shoulder ; and his Name 
 Jhall be called Wonderful, Counfellor, the mighty 
 Godf the everlafting Father, the Prince of Peace. 
 Here muft the whole Church fall down and wor- 
 (hip the Author of this wonderful Contrivance, 
 and caiptivating their Underftandings unto the 
 Obedience of Faith, humbly adore what they can- 
 not comprehend. 
 
 This was obfcurely reprefented unto the Church 
 of oldj^ Exod. iii. 2, 3, 4, 5, 6. And the Angel of 
 the Lord appeared unto him in a Flame of Fire out of 
 the midjl of a Bujh, and he looked, and behold, the 
 Bufij burned ivith Fire, and the BuJh rjas not confum- 
 ed. Mofes faid, I -will now turn afide, and fee this 
 great Sight, ivhy the Bufb is n^t burnt. And when 
 
 the 
 
48 The Glory ofChrlfty In the 
 
 the Lordfaw that he turned afide t% fee, God cal- 
 led unto him out of the midfi of the Bujh, and f aid y 
 MofeSf Mofes ; and he faidy Here am /. And 
 he faidy Draw not nigh hither : Put off thy Shoes 
 from off thy Feety for the Place whereon thoufland" 
 efl is holy Ground- Moreover he faidy I am the 
 God of thy Fathers y &c. 
 
 This Fire was a Type or Declaration of the Pre** 
 fence of God in the Perfon of the Son. For with 
 refpe6l unto the Father he is called an Jngely the 
 Angel of the Covenant ; but abfolutely in himfelf, 
 he was Jehovahy the God of Abraham , &c. And 
 of his Prefence the fire was a proper Reprefen- 
 tation. For in his Nature y he is as a confuming 
 Fire ; and his prefent "Work was the Delivery of 
 the Church out 0^2. fiery Trial. This F/rf pla- 
 ced itfelf in a Buff, where it burned, but the Bufj 
 was not confiimed. And although the Continu-* 
 ance of the Fire in the Bujhy was but for a lliort Sea- 
 fon, a prefent Appearance ; yet thence was God 
 faid to dwell m the Bufh ; The Good-will of him 
 that dwelt in the Bufjy Deut. xxxiii. 16. And 
 this is fo fpoken, becaufe the being of the Fire in 
 the Bufh for a Seafon, was a Type of him in whom 
 the Fulnefs of the Godhead dwelt bodily y and that 
 for ever, Col. ii. 9. Of him who was made Fleflj 
 and dwelt among us, John \. 14. The eternal F/>^ 
 of the Divine Nature dwells in the BuJh of our 
 frail Nature, yet is not confumed thereby. God 
 thus dwells in this Bufh, with all his Good-will to- 
 wards Sinners. 
 
 Mofes looked on this Sight as a marvellous and 
 wondrous Thing. And if it were fo in the Type, 
 what is it in the Truth, Subflance and Reality of 
 it ? 
 
 And by Diredion given unto him, \.oput off his 
 Shoes y we are taught to caft away all fleihly Ima^ 
 ginations and carnal AfTedtions, that by pure A^s 
 
 of 
 
Myfterious Conjtitution of his Petfon, 49 
 
 of Faith, we may behold this Glory, the Glory of 
 the only begotten of the Father. 
 
 I defign not here to infift on the Explication, 
 or Cotifirmation of this glorious Truth concern- 
 ing the Gonftitution of the Perfon of Chrift in and 
 by his Incarnation. What I can comprehend, 
 what I do believe concerning it, I have fully de- 
 clared in a large peculiar Treatife. Here I take 
 the Truth itfelf as known, or as it may t>e thence 
 learned. My prefent Bufmefs is only to ftir up the 
 Minds of Believers unto a due Contemplation of the 
 Glory of Chrift in the facred Myllerious Conftituti- 
 on of his Perfon, as God and Man in one. So 
 much as we abide herein, fo much do ive live by 
 the Faith of the Son of God; and God can by a Spi- 
 rit of Wifdom and Revelation open the Eyes of our 
 Underftandings, that we may behold this Glory 
 unto our ineHable Confolation and Joy. And 
 unto the diligent Difcharge of our Duty herein, 
 1 Ihall offer the enfuing Dire(^ions. 
 
 I . Let us get it fixed on our Souls, and in our 
 Minds, that this Glory ofChrifi in the Divine Con- 
 ftitution of his Perfon, is the beft, the moil no- 
 ble, uleful, beneficial Object, that we can be con- 
 verfant about in our Thoughts, or cleave unto in 
 our Affections. 
 
 What are all other Things in Comparifon of the 
 Knowledge of Chrifi P In the Judgment of the 
 great ApoHle, they are but Lofs and Dung, Phil, 
 iii. 8, 9, 10. So they were to him, and if they 
 are not fo to us, we are carnal. 
 
 What is the World, and what are the Things 
 thereof which mofl Men fpend their Thoughts 
 about, and fix their AfFe(flions on ? The Pralmift 
 gives his Judgment about them, in Coinparifon 
 of a View of this Glory of Chrifb, Pfal. iv. 6. 
 Many fay, Who will fie w us any Good? Who will 
 give and help us to attain ib much in and of this 
 
 World, 
 
5^ The GUry ofChrlfl^ in the 
 
 "World, as will give Refl and Satisfaflion unto 
 our Minds ? That is the Good enquired after. 
 But, faith he, Lord^ lift up the Light of thy Coun- 
 tenance upon us. The Light of the Glory of God 
 in the Face of Ghrifl Jefus, is that fatisfadlory 
 Good alone, which I defire and feek after. 
 
 The Scripture reproacheth the Vanity and Fol- 
 ly of the Minds of Men, in that they jpend their 
 Money for that 'which is not Bread, and their La^ 
 hour ior that ivhich profiteth not. They engage 
 the Vigor of their Spirits about periihing Things 
 when they have durable Subitance and Richeg 
 propofed unto them. 
 
 Hov/ do Men for the moft Part exercife their 
 Minds ? What are they converfant about in their 
 Thoughts ? 
 
 Some by them tnake Provifion for the Flejhy tot 
 fulfil it in the Lufls thereof as Rom. xiii. 14^ 
 They fcarch about continually in their Thoughti 
 for Obje£ls fuited unto their Lulls and carnal Af^ 
 feflions, coyning, framing and flamping of them 
 in their Imaginations. They fix their Eyes with 
 Delight on Toads and Serpents, with all noifome 
 filthy Obje61:s ; refufing in the mean Time, to 
 behold the Beauty and Glory of the Light of the 
 Sun. So is it with all that fpend their Thoughts 
 about the Obje<5ts of their fmful Pleafiires, refu- 
 fing to look up after one View of this Glory of 
 Chrifl. 
 
 Some keep their Thoughts in continual Exer- 
 cife about the Things of this World, as unto the 
 Advantages and Emoluments which they expe£t 
 from them. Hereby are they transformed into 
 the Image of the World, becoming earthly, car- 
 nal and vain. Is it becaufe there is «<? God in If- 
 rael, that thefe Applications are made unto the Idol 
 of Ekron P That there is no Glory, no Defirable- 
 ncfs in Chrifl for Men to enquire after, and fix 
 
 theli" 
 
Myfterious ConJlUutlon of his Perfon. gi 
 
 their Minds upon ? Oh the Blindnefs, the Dark- 
 nefs, the Folly of poor Sinners ? IVhom do they 
 defpife, and /or what ? 
 
 Some of more refined Parts and notional Minds, 
 do arife unto a fedulous Meditation on the Works 
 of Creation and Providence. Hence many excel- 
 lent Difcourfes on that Subjeft, adorned with E- 
 loquence, are publifhed among us. And a Work 
 this is worthy of our Nature, and (uited unro our 
 rational Capacities ; yea, the firfl End of our na- 
 tural Endowment with them. But In all thefe 
 Things, there is no Glory in Comparifon of what 
 is propofed unto us in the myfterious Conftitution 
 of the Perfon of Chrift. The Sun hath no Glory, 
 the Moon and Stars no Beauty, the Order and 
 Influence of the heavenly Bodies, have no Excel- 
 lency in Comparifon of it. 
 
 This is that which the Pfalmift defigns to de- 
 clare, Pfal. viii. I. Lord our Lord, how excel- 
 lent is thy Name in alt the Earth ! who hath fet 
 thy Glory above the Heavens, v. 3. When I con- 
 Jider thy Heavens , the Work of thy Fingers, the 
 Moon and Stars which thou haft ordained j v, 4, 
 What ii' Man, that thou art mindful of him P Jnd 
 the Son of Man, that thou vifitefi him ? v. 5. For 
 thou hafl made him a little lower than the Angels, 
 and haf} crowned him with Glory and Honour, v. 6, 
 Thou madefi him to have Dominion over the Works 
 of thy Handf; thou haft put all Things under his 
 Feet, 
 ' He is engaged in a Contemplation of the Glo" 
 "ry of God in his Works ; and he concludes 
 that the Fabrick of Heaven, with the Moon and 
 Stars therein (for it was his Meditation by Night, 
 when he beheld them) was exceeding glorious, and 
 greatly to be admired. This cafts his Thoughts 
 on the poor, weak, infirm Nature of Man, which 
 feems as nothing ia Comparifon of thofe Glories 
 
 above : 
 
52 the Glory ofChrift, in the 
 
 above : But immediately hereon falls into an Ad- 
 miration of the Wifdom, Goodnefs, and Love of 
 God, exalting that Nature incomparably above 
 ail the Works of Greatioh in the Perfon of Jefus 
 Chrift, as the Apoftle expounds this Place, Heb. 
 ii. 5, 6. For unto the Angels hath he not put in 
 SubjeSiion the World to come, -whereof ive fpeak. 
 But one in a certain Place tefiified, faying. What 
 is Man that thou art mindful of him f Or the Son 
 af Man that thou vlfiteft him. 
 
 This therefore is the highefl, the bell, the 
 moil ufeful Obje6l of our Thoughts and Affeftions, 
 He who hath had a real View oi this Glory, though 
 he know himfelf to be a poor fmful, dying Worm 
 of the Earth, yet vmuld he not be an Angel in 
 Heaven, if thereby he fhould lofe the Sight of 
 it ; for this is the Centre wherein all the Lines 
 of the Manifeftation of the Divine Glory do meet 
 and refl. 
 
 Look unto the Things of this World, Wives, 
 Children, PoifefTions, Eltates, Power, Friends, 
 and Honour ; how amiable are they ! How delir- 
 able unto the Thoughts of the moll of Men ! But 
 he who hath obtained a View of the Glory of 
 Chrift, will in the midfl of them all, fay, Whom 
 have J in Heaven but thee ? There is none on Earth 
 that I defire be fides thee ^ Pfal. Ixxiii. 25. Forivho 
 in the Heavens can be compared unto the Lord P 
 Who among the Sons of the mighty, can be likened 
 unto the Lord P Pfal. Ixxxix. 6. 
 
 He himfelf out of his inftnite Love and ineff- 
 able Condefcention, upon the Sight and View of 
 his Church, and his own Graces in her, where- 
 with fhe is adorned, doth fay ; Thou haft ravlfhed 
 my Heart, my Sifler, my Spoufe, thou haft ravlfh- 
 ed my Heart with one of thine Eyes, with one 
 Chain of thy Neck, Cant. iv. 9. How much more 
 ought a believing Soul, upon a View of the Glo- 
 
Myftefio us Confiitution of his Perfon. 5 j 
 
 ry of Chrift, in whom it pleafed the Father^ that 
 all Fulnefs fhould dwell, to fay, Thou hail ra- 
 viflied my Heart, taken it away from me, thou 
 whom my Soul loveth ; One Glance of thy glorious 
 Beauty upon me, hath quite overcome me, hath 
 left no Heart in me, -unto Things here below ? If 
 it be not thus with us frequently, if we value not 
 this Objeft of our Minds and Aifeftions, if we 
 are not diligent in looking up to him^ to behold 
 his Glory, it is becaufe we are carnal, and not 
 ia any good meafure f^artakers of the Promife, 
 that our Eyes /hall fee the King in his Beauty. 
 . 2 . Our iecond Oireftion unto the fame End 
 is ; That 'we diligently ftudy the Scriptures, and 
 the Revelations that are made of this Glory of 
 Chrifl therein. To behold it, is not a "Work of 
 Fancy or Imagination, It is not converfmg with 
 an Image framed by the Art of Men -without, or 
 that of our own Fancy within : but of Faith exer- 
 cifed on Divine Revelations. This Direction he 
 gives us himfelf, JohnY. 39. Search the Scrip- 
 tures, for they are they that teflifie of me. The 
 Way whereby this is done, is fully iet before us 
 in the Example of the holy Prophets under the 
 Old Teftament, i Pet. i. 11, 12, 13. Searching 
 'what, or what Manner of Time the Spirit of Chrift 
 which was in them did fignifie, when it teflified 
 before Hand the Sufferings of Chrifl, and the Glo- 
 ry that Jhould follow. Unto whom it was revealed, 
 that not unto themfelves, hut unto us they did mi- 
 nifler the Things which are now reported unto you 
 by them that have pi^eached the Gofpel unto you, 
 with the Holy Ghofl fent down from Heaven ; 
 which Things the Angels defire to look into. Where- 
 fore gird up the Loins of your Mind, be fiber, and 
 hope to the End, for the Grace that is to be brought 
 unto you at the Revelation of Jefus Chrifl. 
 
 This Principle is always to be retained in our 
 
 Minds 
 
54 ^he Glory ofChnfi, in the 
 
 Minds in reading of the Scripture y namely, thstt 
 the Revelation and Do£lrine of the Perfon of 
 Chriit and his Office, is the Foundation whereon 
 all other Inftructions of the Prophets and Apoflles 
 for the Edification of the Church are built, and 
 whereinto they are refolved, as is declared, Ephef. 
 ii. 20, 21, 22. j^nd are built upon the Foundation 
 of the Apoljles and Prophets, Jefus Chrifi him- 
 felf bein^ the chief Corner-Jione, In ivhom all 
 the Building fitly framed together, growing into an 
 holy Temple in the Lord : In whom you alfo are 
 builded together for an Habitation of God through 
 the Spirit, So our Lord Jefus Chrift himfelf at 
 large makes it manifeft, Luke xxiv. 26, 27. Ought 
 not Chrifi to have fuffered thefe Things, and to 
 enter into his Glory P And beginning at Mofes, and 
 all the Prophets he expounded unto them in all the 
 Scriptures, theThings concerning, himfelf v. 4^, 
 Then^Opened he their Underftanding,that they might 
 zinderftand the Scriptures, v. 46, And faid unto 
 them. Thus it is written, and thus it behoved Chrifi 
 to fuffer,andto rife from the Dead the third Day. 
 Lay afide the Confideration hereof, and the Scrip* 
 ( tures are no fuch Thing as they pretend unto ; 
 namely, a Revelation of the Glory of God in the 
 Salvation of the Church ; nor are thofe of the 
 Old Teftament fo at this Day unto the Jews, who 
 own not this Principle, 2 Cor. iii. 13, 14, 15, 16, 
 And not as Mofes which put a Vail over his Face, 
 that the Children of ICrael could not fiedfafily look 
 to the End of that which is aboli/hed. But their 
 Minds were blinded : For until this Day remaineth 
 the fame Vail untaken away, in the reading of the 
 Old Tsfiament; which Vail is done away in Chrifl, 
 But even unto this D^y, •y>^h€n Mofes is read, the 
 Vail is upon their Heart. Neverthelefs , when it fid all 
 turn to the Lord, the Vail fhall be taken away 
 There are therefore fuch Revelations of the Perfon 
 
 and 
 
Myflerlous Conftitution of hi 5 P erf on, $$ 
 
 and Glory of Chrift trea(ured up in the Scripture, 
 from the Beginning unto the End of it, as may 
 exercife the Faith and Contemplation of Believers 
 in this World ; and (hall never, during this Life, 
 be fully difcovered or underllood ; and in the Di- 
 vine Meditations of thefe Revelations, doth much 
 of the Life of Faith confifV. 
 
 There are three Ways whereby the Glory of 
 Chrift is reprefented unto us in the Scripture. 
 Firfij By dire^ Z)^r/^/i^^j of his glorious, Perfon 
 and Incarnation. See among other Places, Gen. 
 m.'JsrP/aL ii. 7, 8, 9. Pfai. xlv. 2, 3,^, 5, 6. 
 Pfal. Ixviii. 17, 18. P/al. ex. Ifa. 6. i,*2, 3,4. 
 Chap. ix. 6. Zech. 2. 8. John i. i, 2, 3, Phil. ii. 
 6, 7, 8. iTd"^. i. I, 2, 3. 6'/^^/. ii. 14, 15, 16. ^ei;. 
 i. 17, 18. Secondly^ By Prophecies, Promiies 
 and exprefs InAruclions concerning him, all lead- 
 ing unto the Contemplation of his Glory, which 
 are innumerable. Thirdly, By the facred Inftitu- 
 tions of Divine Worfhip under the old Teltament : 
 For the End of them all was to reprefent unto the 
 Church the Glory of Chrilt in the Difcharge of 
 his Office, as we fliall fee afterwards. 
 
 We may take notice of an Inftance in one Kind 
 under the Old Teftament, and of one and another 
 ander the New. 
 
 His perfonal Appearances under the Old Tefta- 
 tnent, carried in them a Dpmonftration of his Glo- \ 
 ry : Such waff that in the Vifion which 7/^/^7/^ had, 
 when he faiv his Glory, and fpake of him. Chap, 
 vi. I, 2. I faw the Lord fitting upon a Throne y 
 high and lifted upy and h'ls Train filled the Temple. 
 Above it flood the Seraphims, Sec. It was a Re- 
 prefenta.ion of the Glory of the Divine Prefence 
 3f Chrift filling his human Nature, the Temple of 
 h's Body, with a Train of all glorious Graces. And 
 if this Typical Reprefentation of it was fo glori- 
 >us, as that the Scrapf/wis were not able ftedfaftlv 
 F to 
 
^6 rhe Glory ofChrlft, in the 
 
 to behold it, but covered their Faces upon its A] 
 pearance, ver» 2 . how exceeding glorious is it 
 itfelf, as it is openly revealed in the Gofpel I -. 
 Of the fame Nature are the immediate Tefti« 
 monies given unto him from Heaven in the New 
 Teilament : So the Apoftle tells us, he received 
 from God the Father y Honour y and Glory ^ luhett 
 there came fuch a Voice unto him from the excellent 
 Glory, This is my beloved Son in whom I am well 
 pleafed, 2 Pet. i. 1 7. The Apoftie intends the Tim^ 
 of his Transfiguration in the Mount, for fo he 
 adds, ver. 18. And this Voice which came front 
 Heaven we heard, who were with him in the holy 
 Mount. Howbeit, at fundry other Times he had 
 the fame Teftimony, or to the fame Purpofe, from 
 God? even the Father in Heaven. Herein God 
 gave him Honour and Glory, which all thofe that 
 believe in him ihould behold and admire ; not 
 only thofe who heard this Teftimony with their 
 bodily Ears, but all unto whom it is teftified in the 
 Scripture, are obliged to look after, and contem- 
 plate on the Glory of Chrifl, as thus revealed and 
 propofed. From the Throne of his Excellency 
 by audible Voices, by vinble Signs, by the open- 
 ing of the Heavens above, by the Defcent of the 
 Holy Spirit upon him, God teftified unto him as 
 his eternal Son, and gave him therein Honour and 
 Glory. The Thoughts of this Divine Teflimc^- 
 ny, and the Glory of Chrift therein^ hath ofteii 
 iilled the Hearts o£ fome with Joy and Delight. 
 
 This therefore in reading and fludying the ho- 
 ly Scripture, we ought with all Diligence to fearch' 
 and attend unto^, as did the Prophets of old, 
 2 Tim. iii. 15. if we intend by them to be made 
 wife unto Salvation. 
 
 We ihould herein be as the Merchant-man that 
 feeks for Pearls; he feeks for all Sorts of them, 
 but when he hath found . one. of, ^r^^/ Price^ 
 
 he 
 
K My fi^rious Con ftitution of his Per/on, 5V 
 
 \t parts with all to make it his own, Matth. xiiL 
 ^^^ 46. The Scripture is the Field, the Place, 
 the Mine where we fearch and dig for Pearls j 
 Prov, ii. I, 2, 3, 4, 5. My Sen, if thou wilt rs" 
 ceive my Words , and hide my Commandments with 
 thee ; So that thou incline thine Ear unto Wifdomj 
 and apply thine Heart to Underjlanding : ICea, if 
 thou criefl after Knowledge, and lifteft up thy Voice 
 for Underjlandi?tg : Jf thou feekejt her oj Sliver, 
 and fearcheft for her^ as for hid Treafures : Then 
 Jhalt thou underfland the Fear of the Lord ,• and 
 find ths Knowledge of God. Every facred Truth 
 that is made effectual unto the Good of our Souls, 
 is a Pearl, whereby we are enriched ; but when 
 we meet with, when v/e fall upon this Pearl of 
 Price, the Glory of Chrifl ; this is that which th^ 
 Soul of a Believer cleaves unto with Joy. 
 
 Then do we find Food for our Souls in the 
 "Word of Truth, then do we taile how gracious 
 the Lord is therein, then is the Scripture full of 
 Refreftiment unto us, as a Spring of living Water, 
 when we are taken into blelTed Views of the Glory 
 of Chrifl tt^erein. And we are in the befl Fram^ 
 of Duty, when the principal Motive in our Mind^ 
 to contend earneftly for retaining the PoffefFion of 
 the Scripture, againfl all that would deprive us of 
 jt, or difcourage us from a daily diligent Search 
 ^nto it, is this, that they would take from us 
 the only Glafi wherein wc may behold the Glory 
 of Chrifl. This is the Glory of the Scripture, 
 that it is the great, yea, the only outward Means of 
 reprefejiting unto us the Glory of Chrifl ; an4 
 he is the Sun in the Firmament of it, which on- 
 Jy hath Light in itfelf, and communicates it unt^ 
 :iall other Things befides. - 
 
 . 3. Another Dire6lion unto this farne End, is. 
 
 That having attained the Light of the Knowledge 
 
 ^f the Giory of Chrifl from the Scripture, ^i" ^y the 
 
 F 2 Dif; 
 
58 the Glory tfChrlfi, in the 
 
 Dirpenfation of the Truth in the Preaching of the 
 Gofpel, we liiould efteem it our Duty frequently to 
 meditate thereon, 
 
 "Want hereof is that fundamental Miftake which 
 keeps many among us fo low in their Grace, fb 
 regardlefs of their Privileges. They hear of thefe 
 Things, they affent unto their Truth, at leaft 
 they do not gainfay them ; but they never yo/<?m«- 
 ly meditate upon them. This they efteem a Work 
 that is above them^ or are ignorant totally of it, 
 or efteem themfelves not much concerned in it, 
 or diflike it as Fanatacifm. For it is that which 
 no Confiderations can engage a carnal Mind to de- 
 light in. The Mind muft be fpiritual and holy, 
 €reed from earthly Affedlions and Encumbran- 
 ces, raifed above Things here below, that can 
 in'a due Manner meditate on the Glory of Chrift. 
 Therefore are the ntoft Strangers unto this Duty, 
 becaufe they will not be at the Trouble and 
 Charge of that Mortification of earthly Affeclions, 
 that Extirpation of fenfual Inclinations, that Re- 
 tirement from the Occafion of Life, which are re- 
 quired thereimto. See the Treatife of Spiritual- 
 mindednefs. 
 
 It is to be feared that there are fome who pro- 
 fefs Religion with an Appearance of Sri^nefs , who 
 never feparate themfelves from all other Oecafions 
 to meditate on Chrijl and his Glory. And yet with 
 a ftrange Inconfiftency of Apprehenlions, they 
 will profefs that they defire nothing more, than 
 to behold his Glory in Heaven for ever. But it is 
 evident even in the Light of Reafon, that thefe 
 Things are irreconcilable.. It is impoffible that 
 he who never meditates with Delight on the Glo- 
 ry of Chrift here in this World, who labours not 
 to behold it by Faith as it is revealed in the Scrip- 
 ,ture, Ihould ever have any real gracious Defire 
 to behold it in Heaven. They ma}" love and defire 
 
 the 
 
Myftenous Confiitution of his Perfbn, 59 
 
 the Fruition of their Imagiriations, they cannot 
 do fo of the Glory of Ghriit whereof they are ig- 
 norant, and wherewith they are unacquainted. It 
 is therefore to be lamented, that Men can find 
 Time for, and have Inclinations to think and mer 
 ditate on other Things, it may be earthly and 
 vain ; but have neither Heart nor Inclinations, nor 
 Leafiire to meditate on this glorious Object. What 
 is the Faith and Love which fuch Men profefs ? 
 How will they find themfelves deceived in the 
 IlTue? 
 
 4. Let your occajional Thoughts of Chrift be 
 many, and multiplied every Day, he is not far from 
 us ; we may make a fpeedy Addrefs unto him at 
 any Time : So the Apoftle informs us, Rom. x. 
 6, 7, 8. Say not in thine Heart, Who Jhall afcend 
 into Heaven ? {that is, to bring Chriji down from 
 above) Or, who Jhall defcend into the Deep f {that 
 is, to bring up Chriji again from the Dead) For the 
 Word is nigh thee^ even in thy 3fouth, and in thy 
 Heart. The Things that Chriit did, were done 
 at a Diftance from us, and they are long fmce 
 part. But faith the Apoftle, the Word of the Go- 
 Jpel whtrQin. thefe Things are revealed, and where- 
 by an Application is made of them unto our Souls, 
 is nigh unto us, even in our Hearts ; that is, if 
 we are true Believers, and have rnixed the Word 
 ^vith Faith ; and fo it exhibiteth Chrift and all 
 the Benefits ^f hie Mediation unto us. If there- 
 fore this Word is in our Hearts, Ghriil is nigh un^ 
 to us» If we turn at any Time into ouffelves to 
 converfe with the AVord that abideth in us, there 
 we ihall find him read^ to receive us into Commu- 
 nion with himfelf, that is, in the Light of th^ 
 Knowledge of Chrifl which v/e have by the Word, 
 we may have fudden occafional Thoughts of him 
 continually ; and where our Minds and Afie6:ions 
 are fo filled with other Things^ that we are not 
 F 3 ready 
 
6o The Glory ofChrifiy in the "* ; 
 
 ready for Converfe with him who is thus nigh 
 unto us by the Word, we are fpiritually indifpo- 
 fed. 
 
 So to manifeft how nigh he is unto us, it is 
 laid that he flands at the Door and knocks^ Rev, 
 iii. 20. in the continual Tender that he nwkes of 
 himfelf and his Grace unto our Souls. For he is 
 always accompanied with the glorious Train of 
 his Graces, and if they are not received, he him- 
 felf is not fo. It is to no Purpofe to boafi: of 
 Chrifl, if we have not an Evidence of his Graces 
 ill our Hearts and Lives. But unto whom l\e is 
 the Hope of future Glory ^ unto them he is the 
 Life of prefent Grace. 
 
 Sometimes it may be, that he is withdrawn 
 from us, fo as that we cannot hear his Voice, nor 
 hehold his Countenance, nor obtain any Senfe of 
 his Love, though we feek him with Diligence. 
 In this State all our Thoughts and Meditations 
 concerning him will be barren and fruitlefs, bring* 
 ing in no fpiritual Refrefliment into our Souls. 
 And if we learn to be content with fuch lifelefs, 
 inafFecling Thoughts of him, as bring in no Ex- 
 perience of his Love, nor give us a real View of 
 the Glory of his Perfon, we ihall wither away as 
 Unto all the Power of Religion. 
 
 ' What is our Duty in this Cafe, is fo fully ex- 
 prefied by the Spoufe in the Canticles, as reprefents 
 it plainly unto the Minds of Believers, who have 
 any Experience of thefe Things, Chap. iii. i, 2, 
 3, 4, 5. By Night on my Bed I foughtJnm whom my 
 Soul loveth : I fought him, but I found him not. I 
 will rife now, and go about the City in the Streets, 
 and in the broad Ways I will feek him whom my 
 Soul loveth : I fought him, but I found him not. 
 The Watchmen that go about the City, found me : 
 To whom Ifaid, Saw ye him whom my Soul loveth ? 
 It was but a^littk that I pajjed from them, but I 
 
 found 
 
Myfterlous Conftitution of his Perfon . 6i 
 
 found him whom my Soul loveth : I held him, and 
 ivould not let him go. The like Account fhe gives 
 of herfelf, and of her Behaviour on the like Oc- 
 cafion, Chap. v. 2, 3, 4, 5, 6; 7, 8. / Jleep, but 
 my Heart ivaketh : It is the Voice of my Beloved 
 that knockethy faying. Open to me, my Sifter, my 
 Love, my Dove, my Undefiled : For my Head is 
 filled with Dew, and my Locks with the Drops of 
 the Night. I have put off my Coat, How Jhall I 
 put it on ? I have wafhed my Feet, How Jhall Ide* 
 file them? My Beloved put in his Hand by the Hole 
 of the Door, and my Bowels were moved for him, , 
 / rofe up to open to my Beloved, and my Hands 
 dropped with Myrrh, and my Fi?igers with fweet* 
 fmelling Myrrh, upon the Handles of the Lock, 
 J opened to my Beloved, but my Beloved had with- 
 drawn himfelf, and was gone : My Soul failed 
 when hejpake : I fought him, but I could not find 
 him ; I called him, but he gave me no Anfwer, 
 The Watchmen that went about the City, found me^ 
 they fmote me, they wounded me ; the Keepers of 
 the Walls took away my Vail from me. I charge 
 you, Daughters of Jerufalem, if ye find my Be- 
 loved, that ye tell him, that I am fick of Love. 
 This is the Subflancc of what by this Example 
 we are inflrufted unto. The Lord Chrift is plea- 
 fed fometimes to withdraw himfelf from the fpi- 
 ritual Experience of Believers ; as unto any refrefh- 
 ing Senfe of his Love, or the frefli Communica- 
 tions of confolatory Graces. Thofe who never 
 had Experience of any fuch Thing, who never 
 had any refrefhing Communion with him, cannot 
 be fenfible of his Abfence, they never were fo of 
 his Prefence. But thofe w^hom he hath vifited, 
 to whom he hath given of his Loves, with 
 whom he hath made his Abode, whom he hath re« 
 freftied, relieved and comforted, in whom he hath 
 lived ia the Power of his Grace^ Uiey iinow what 
 F 4 U 
 
62 The Glory ofChriJiy in the 
 
 it is to ho. forfaken by him, though but for a Mo- 
 ment. And their Trouble is increafed, when they 
 feek him with Diligence in the wonted Ways of 
 obtaining his Prefence, and cannot find him. Our 
 Duty in this Cafe is, to preferve in our Enquiries 
 after him in Prayer, Meditation, Mourning, Read- 
 ing, and Hearing of the Word, in all Ordinances 
 of divine Worfoip, private and publick, in dili-' 
 gent Obedience, until we find him, or he return 
 unto us, as in former Days. 
 
 It were well if all Churches and Profeffors now 
 w^ould manifeil: the fame Diligence herein, as did 
 the Church of old in this Example. Many of them, 
 if they are not hardned by the Deceitflilnefs of 
 Sin, cannot but be fenlible that the Lord Chrift . 
 is varioufly withdrawn from them, if ever they 
 had Experience of the Power of his Preience ? 
 Yet are the Generality of them far from the Frame 
 of Heart here defcribed in the Spoufe ; for they are 
 flothful, carelefs, negligent, and ftir not up 
 themfelves to enquire after him, or his Return un- 
 to their Souls* So was it with Laodicea of old, 
 fo was it with SardtSy and fo it is to be feared 
 that it is with many at prefent. But to return. 
 
 Generally Chrift is nigh unto Believers^ and of 
 a ready Accefs ; and the principal A£lings of the 
 Life of Faith, confills in the Frequency of our 
 Thoughts concerning him ; for hereby Chrift liv- 
 eth in us, as he is laid to do. Gal. ii. 20. This 
 we cannot do, unlefs we have frequent Thoughts' 
 of him, and Converfe with him.' It is often faid 
 among Men, that one lives in another ; this can- 
 not be but where the Affe£lions of one are fo en- 
 gaged unto another, that Night and Day he thinks 
 of him, and is thereby as it were prefent with 
 him. So ought it to be between Ghnil and Be- 
 lievers. He dwells in them by Faith; but the - 
 Actings of this Life in them (as "wherever Life i^i 
 •' ■ it 
 
Myfterious Conftitution of his PerCon, 63^ 
 
 it will be in A£i: and Exercife) are proportionable 
 unto their 1 houghts of him, and Delight in him. 
 
 If therefore we would behold the Glory of Chrijly 
 the prefent Dire6lion is. That on all Occafions, 
 and frequently when there are no Occalions 
 for it by the Performance of other Duties, we 
 would abound in Thoughts of him and his Glory. 
 I intend not at prefent fixed and ftated Meditati- 
 ons, which were fpoken unto before ; but fuch 
 Thoughts as are more tranfient, according as our 
 Opportunities are. And a great Rebuke it ought 
 to be unto us, when Chrifl hath at any Time in, 
 a Day been long out of our Minds. The Spouf? 
 affirms, That ere fie ivas aivare, her Soul made 
 her as the Chariots of Jmrninadaby Cant. vi. 12. 
 It fo fell out, that when fiie had no Thoughts, 
 no Defign or Purpofe for Attendance or Commu- 
 nion with Chrifi, that fhe was furprifed into a 
 Readinefs and Willingnefs unto it. So will it be 
 with them that love him in Sincerity. Their own 
 Souls, without previous Defigns or outward Oc- 
 cafions, will frequently engage them in holy 
 Thoughts of him, which is the mofi eminent 
 Character of a truly fpiritual Chrifiian. 
 
 4. The next Direction is. That all our Thoughts 
 concerning Chrifl and his Glory, fnould be accom-, 
 panied with Admiration, Adoration, and Thankf- 
 giving. For this is fuch an Objeft of our Thoughts 
 and AfFeftions, as in this Life we can never fully 
 comprehend ; an Ocean whofe Depths we cannot 
 look into. If we are fpirituaily renewed, all the 
 Faculties of our Souls are enabled by Grace to ex- 
 ert thjfir refpe£live Powers towards this glorious 
 Objed:. This mufl be done in various Duties, 
 by the Exercife of various Graces, as they are 
 to be a£led by the dillind Powers of the Fa- 
 culties of our Minds. This is that which is intend- 
 ed, where we are commanded to love the Lord 
 
 with 
 
64 The Glory of Chrifi, in the 
 
 fjoith all our Souls, with alt our Minds, witk' 
 all our Strength, All the diftinft Powers of our. 
 Souls, are to be acted by diflinft Graces and 
 Duties, in cleaving unto God by Love. In Hea-^ 
 ven, when we are come to our Centre, that States 
 of Reft and BiefTednefs which our Nature is ulti- 
 mately capable of, nothing but one infinite invari-> 
 able Object of our Minds and AfFeftions received by 
 Vi/ioriy can render that State uninterrupted and 
 unchangeable. But whilfl we are here, we know, 
 or fe( but in Part, and we muft alfo act our.Faith 
 and Love, on Parts of that Glory, which is not 
 at once entirely propofed unto us, and which as 
 yet we cannot comprehend. "Wherefore we muft 
 a6t various Graces in great Variety about it ; fome 
 at one Time, fome at another, according unto 
 the Powers of all our renewed Faculties. Of thi$ 
 Sort are thofe mentioned o^ Adoration, Admirati' 
 on, 2indi Thank/giving; which are thofe A(Sts of 
 our Minds wherein all others do ifTue, when 
 the Object is incomprehenfible. For unto them 
 we are enabled by Grace* 
 
 One End of his illuftrious coming unto the 
 Judgment of the laft Day is, that he may be ad' 
 mired in all them that believe , 2 Thef. i. lo. 
 Even Believers themfelves fhall be filled with an 
 overwhelming Admiration upon his glorious Ap« 
 pearance. Or if the Meaning be, not that he fhall 
 be admired by them, but admired in them, becaufe 
 of the mighty Works of his Grace and Power in 
 their Redemption, Sanftification, Refurre6tion, 
 and Glory, it is to the fame Purpofe, he comes to 
 be admired. And according to the Profpe£t which 
 we have of that Glory, ought our Admiration to 
 be. 
 
 And this Admiration will ifliie in Adoration and 
 nankfgiving ; whereof we have an eminent In-' 
 ftance andExamplein .the whole Church. of the 
 
 Re- 
 
Myfterlous Conftitutlon of hh Perfon, 6$ 
 
 Redeemed, Rev. v. 9, 10, 11, 12, 13, 14. TAey 
 
 fang a new Song, faying, Worthy art thou t(y re* 
 ceive the Book, aiiJ to open the Seals thereof: For 
 thou luafi fldinj and haft bought us unto God by 
 thy Blood, out of every Tribe y and Tongue, and 
 People, and Nation ; and haft made us Kings and 
 Priefts unto God, and weftjall reign upon the Earth. 
 And I fa-w and heard the Voice of many Angels 
 round about the Throne, and of the living Crea- 
 tures, and of the Elders, and the Number of them 
 ivas ten thoujand times ten thoufand, and thoufands 
 of thoufands; faying ivith a loud Voice, Worthy if 
 the Lamb that was flain, to receive Power, and 
 Riches, and Wifdom, and Strength, and Honour^ 
 and Glory, and Bleffing; and every Creature that 
 is in Heaven, and in the Earth, and under the 
 Earth, and that are in the Sea, and all Things in 
 them, heard I, f dying, Bleffing, and Honour, and 
 Power, and Glory, be unto him that fits on the 
 Throne, and unto the Lamb for ever and ever. 
 
 The Defign q^ this Difcourfe is no more, but 
 that when by Faith we have attained a View of 
 the Glory of Chrift, in our Contemplations on 
 his Perfon, we (hould not pafs it over as a Notion 
 of Truth which we aiTent unto, namely, that he 
 is thus glorious in himfelf ; but endeavour to af- 
 feft our Hearts with it, as that wherein our own 
 principal Intereft doth ly ; wherein it will be 
 effe6lual unto x.\iq Transformation of our Souls in- 
 to his Image. 
 
 But fome it may be will fay, at leaft I fear fbme 
 may truly fay, that thefe Things do not belong- 
 unto them, they do not find that ever they had 
 any Benefit by them : They hope to be faved as 
 well as others by the Mediation of Chrifl ; but as 
 unto this beholding of his Glory by conflant Medi* 
 tation and A firings of Faith therein, they know 
 nothing of ir^, nor are. concerned in it. , The 
 
 Do£lrine 
 
66 The GkryofChrifl, in the 
 
 Do£lrine which they are taught out of the Scrip- 
 ture concerning the Perfon of Chrift, they give 
 their AfTent unto; but his Glory they hope they 
 fiiall fee in another V/orld, here they never yet 
 enquired after it. 
 
 So it will be. It is well if thefe Things be not 
 ov^ynegle6iedy becaufe the Mind§ of Men are car- 
 nal, and cannot difcern fpiritual Things ; but al- 
 io defpifedy becaufe they have an Enmity unto 
 them. It is not for all to walk in thefe retired 
 Paths. Not for them who are negligent and lloth- 
 ful, whofe Minds are earthly and carnal. Nor 
 can they herein fit at the Feet of Ghrifl with Mary 
 when fhe chofe the better Part, who like Martha, 
 are cumbred about many Things here in this World, 
 Thofe whofe principal Dcfign is to add unto their 
 prefent Enjoyments (in the midft of the Profecu- 
 tion whereof, they are commonly taken from 
 them, ^o as that their Th6ughts do perifh, becaufe 
 not accompliflied) will never underftand thefe 
 Things. Much lefs will they do fo, whofe Work 
 it is to make Provifion for the Flefh to fulfil it in 
 the Lufts thereof. 
 
 They muft make it their Defign to be heavenly 
 minded, who will find a Relifh in thefe Things, 
 Thofe who are Strangers unto holy Meditation in 
 general, will be Strangers unto this Myflery in a 
 peculiar Manner. 
 
 .Some Men can think of the World, of their 
 Relations, and the manifold Occafions of Life ; 
 but as unto the Things that areWbove and within 
 the Vail, they are not concerned in them. 
 
 With fome it is otherwife. They profefs their 
 Defire to behold the Glory of Chrifl by Faith ; but 
 they find it, as they complain, too high and diffi- 
 cult for them. They are at a Lofs in their Minds, 
 and even overwhelmed, when they begin to vieiv 
 his Glory, They are like the Difciples, who faw 
 
 him 
 
Myfley'ious Confiitution of his P erf on, 6y 
 
 him in his Transfiguration * they were filled with 
 Amazement, and knew not what to fay, or faid 
 they knew not what. And 1 do acknowledge, that 
 the Weaknefs of our Minds in the Comprehenfion 
 of this Eternal Glory of Chrifl, and their Inftabi- 
 iity in Meditations thereon, whence we cannot 
 ftedfaftly look on it, or behold it, gives us an af- 
 flicting, abafing Confideration of our prefent State 
 and Condition. And I fhall fay no more unto this 
 Cafe but this alone : When Faith can no longer 
 hold open the Eyes of our U^derftandings unto the 
 behoding of the Son of Rightecufnefs fhining in 
 his Beauty, nor exercife orderly Thoughts about 
 this incomprehenfible Objeft, it will betake itfelf 
 unto that holy Admiration which we have fpoken 
 unto ; and therein it will put i'tfelf forth in pure 
 Afts of Love and Complacency. 
 
 CHAP. IV. 
 
 ^he Glory ofChrifty in his Sufception of the 
 Office of a Mediator, 
 
 Firjly In his Condefcenfion, 
 
 THE Things whereof we have thus far dif- 
 courfed^ relating immediately unto the 
 Perfon of Chrift in itfelf, may feem to have fome- 
 what of Difficulty in them, unto fuch whofe Minds 
 are not duly exercifed in the Contemplation of 
 heavenly Things. Unto others they are evident 
 in their own Experience, and inltriKflive unto 
 them that are^willing to learn. That which re- 
 mains ^\\\ be yet more plain unto the Underfland- 
 ing and Capacity of the meanell Believer. And 
 
 this 
 
^ ^heCloryofChrtJt, in his 
 
 this IS the Glory of Chrift in his Office of Mediator, 
 and the Difcharge thereof. 
 
 In our beholding of the Glory of Chrift herein, 
 doth the Exercife of Faith in this Life principally 
 ijonfift ; fo the Apollle declares it, PhtU iii. 8, 9, 
 . 10, u, 12. Tea doubt lefsy and I count all Things 
 Jofs for the Excellency of the Knowledge of Chriji 
 
 Jefus my Lord, To know him, and tire Power of 
 
 his Refurreiiion, and the Fellowjhip of his Suffer- 
 ings, and to be made conformable unto his Deaths 
 This therefore we muft treat of fomewhat nxore at 
 large. 
 
 There is one God, faith the Apoftle, and one Me- 
 diator between God and Men, the Man ChriJ} Je- 
 fus, I Tim. ii. 5. In that great Difference be- 
 tween God ahd Man occafioned by our Sin and 
 Apoftacy from him, which of itfelf could ifTue in 
 nothing but the utter Ruin of the whole Race of 
 Mankind, there was none in Heaven or Earth in 
 their Original Nature and Operations, who was 
 meet or able to make up a righteous Peace be- 
 tween them. Yet muft this be done by a Media- 
 tor, or ceafe for ever. 
 
 This Mediator could not be God himfelf abfo- 
 lutely confidered ; for a Mediator is not of one, but 
 God is one, Gal. iii. 20. "Whatever God might 
 do herein in a Way of Sovereign Grace, yet he 
 could not do it in the Way of Mediation, which 
 yet was necefTary unto his own Glory, as we have 
 at large difcourfed ellewhere. 
 
 And as for Creatures, there was none in Hea- 
 ven or Earth that was meet to undertake this Of- 
 fice. , For if one Man fin againfi another, the 
 Judge fo all judge him : But if a Man /in again f} 
 the Lord, who fliall entreat for him ? 1 Sam. il. 
 25. There is not any Days -man betwixt us, to lay 
 his Hand upon us both. Job ix. 33. 
 
 In this State of Things, tjbe ^Prd Chrift as the 
 
 Son 
 
Sufceptson of the Office of a Mediator, 6p , 
 
 Son of God faid, Lo, I come to do thy mil, QGod; 
 Sacrifice and Burnt -offerings thou luouldfi noty hut 
 a Body haft thou prepared me, and, Lo, I come to do 
 thy Will, Heb. x. 5, 6,7, 8, 9. By the AfTump- 
 tion of our Nature into Union with himfelf, in 
 his one Divine Peribn, he became every way meet 
 for the Difcharge of this Oifice, and undertakes 
 it accordingly. 
 
 That which we enquire after at prefent, is the 
 Glory of Chrift herein, and how we may behold 
 tharGlory. And there are three Things wherein 
 we may take a Profpe6l of it. 
 
 I. In his Sufception of this Office. 
 
 II. In his Difcharge of it. 
 
 III. In the Event and Gonfequence thereof, or 
 what enfued thereon. 
 
 In the Sufception of this Office, we may behold 
 the Glory of Ghrill. (i.) In his Condefcention. 
 (2.) In his Love, 
 
 I. We may behold his Glory in his Infinitt 
 Condefcention to take this Office on him, and our 
 Nature to be his own unto that End. It did not 
 befall him by Lot or Chance ; it was not impofed 
 on him agairkft his Will ; it belonged not unto 
 him by any Neceffity of Nature or Condition, he 
 flood not in need of it ; it was no Addition unto 
 him ; but of his own Mind and Accord he graci- 
 oufly condefcended unto the Sufception and Dif- 
 charge of it. 
 
 So the Apoflle exprefTeth it,- Phil, ii. 5, 6, 7, 
 8. Let this Mind be in you, which was alfo in Chrijl 
 Jefus : Who being in the Form of God, thought it 
 not Robbery to be equal with God : But made him- 
 felf of no Reputation, and took on himfelf the Form 
 of a Servant, and was made in the Likenefs of Men. 
 And being found in Fajhion as a Man, he humbled 
 
 him" 
 
7^ The Glory ofChrifl^ in the 
 
 himfelfy and became obedient unto Death, even the 
 Death of the Crofs. 
 
 It was the Mind that was in Jefus Chrifty which 
 is propofed unto our Gonfideration and Imitation. 
 What he was inclined and difpofed unto from 
 himfelf and his own Mind alone. * And that in ge- ■ 
 neral which is afcribed unto him is Exinanition ov 
 Self-emptinefs ; he emptied himfelf. This the anci- 
 ent Church called his [Gr. Sugkatahafii\ as we do 
 his Condefcention, an A61 of which Kind in God is 
 called the humbling of himfelf, Pfal. cxHi. 6, 
 
 "Wherefore the Sufception of our Nature for the 
 Difcharge of the Office of Mediation therein, was 
 an infinite Condefcention in the Son of God, where- 
 in he is exceedingly glorious in the Eyes of Belie- 
 vers. ' ' '■ 
 
 And I jfhall do thefe thi-ee Things, (i.) Shew 
 in general the Greatnefs of this Condefcention. 
 (2.) Declare the ^^aW //^ff/r^ of It. And (3.) 
 Take what View we are able of the Glory ofChrift 
 
 therein. 
 
 ■ ■f 
 
 \ft, Such is the tranjfcendent Excellency of the 
 Divme Nature, that it is faid of God, that he 
 dwelleth on high, and humbleth himfelf to beMd 
 the Things that are in Heaven^ and in the Earth, 
 Pfal. cxiii. 5, 6. He condefcends from the Prero- 
 gative of his Excellency, to behold, to look upon, 
 to take notice of the moft glorious Things in Hea- 
 ven above, and the greatefl Things in the Earth 
 below. All his Refpeft unto the Creatures, the 
 moft glorious of them, i»s an A<Sl of Infinite Con- 
 defcention. And it is fo on two Accounts. 
 
 I . Becaufe of the infinite Difiance that is be- 
 tween his Effence, Nature, or Being, and that of 
 the Creatures. Hence all Nations before him, are 
 as the Drop of a Bucket y and are counted as the 
 fmall Dufi of the Bailance ; yea, that they are as 
 
 no- 
 
Sufceptidn of the Office of a Mediator. 7** 
 
 nothing, that they are accounted unto him lefs fhah^ 
 nothingy and Vanity, All Being is efTentially m 
 him, and in Comparifon thereunto, all other- 
 Things are as nothing. And there are no Mea?** 
 flires, there is no Proportion between infinite Be^ 
 ing and nothing} nothing that fhould induce a Re^- 
 ! gard from the one unto the other. Wherefore^ 
 I the infinite, efTential Greatnefs of the Nature of 
 [ God, with its infinite Diftance, from the Na*- 
 I ture of all Creatures thereby, caufeth all his DeaU 
 I kigs with them to be in the Way of Condefcention, 
 or humbling himfelf. So it is exprefled, Ifa. Ivii. 
 15. Thus faith the high and lofty One iju ho inhabit- 
 eth Eternity y I diuell in the high and holy Place ,- 
 luith him alfo luho is of a contrite and humble Spi". 
 rity to revive the Spirit of the humble , and to re' 
 vive the Heart of the contrite ones. He is fo the 
 high and lofty One, and fo inhabiteth Eternity^ 
 ©r exifteth in his own eternal Being, that it is an 
 AO: of mere Grace in him, to take notice of Things 
 below ; and therefore he doth it in an efpecial 
 Manner of thofe whom the World doth mofl de^ 
 fpife. 
 
 2. It arifeth from his Infinite Self Sufficiency 
 unto all the A£ts and Ends of his own Eternal 
 Bleflednefs. What we have a Regard unto, what 
 we refpeft and defire, it is that it may add unto 
 our Satisfaftion. So it is,-iQ it muft be with eve- 
 ry Creature ; no Creature is felf-fufficient unto its 
 own BlefTednefs. The human Nature of Ghrift 
 himfelf in Heaven is not fo; it lives in God, an4 
 ! God in it, in a full Dependance on God, and ii^.. 
 ! receiving blefled and glorious Communications 
 from him. No rational Creature, Angel or Man, 
 can do, think, a6l any Thing, but it is all to ad4 
 : to their Perfection and Satisfa<flion, they are not 
 Selffufficient. God alone wants nothing, flands 
 . in need of nothing, nothing can bje added unto 
 G him, 
 
72 The Glory of Chri fly in the \ 
 
 him, ^tth\g\it giveth unto all Life, and BreathyM 
 and all Things, AOls xvii. 25. The whole Greati- ;♦ 
 on in all its Excellency cannot contribute one J 
 Mite unto the Satisfidion or BlelTednefs of God. " 
 He hath it all in ir>finite Perfe«Slion from hitnfelf 
 and his own Nature ; our Goodnefs extends not 
 unto him ; A Man cannot profit God, as he may 
 profit his Neighbour. If thou finneft, ijuhat doft 
 thou againfl him ? And if thy Tranfgrejfions are 
 multiplied, what doft thou unto him ? (God lofeth 
 nothing of his own SelAfufficiency and BlefTednefs 
 therein, by all this) and if thou he righteous, what 
 giveji thou unto him, or what recelveth he at thy 
 Hand ? Job xxxv. 6, 7, 8. And from hence alfo 
 it follows that all God's Concernment in the Cre- 
 ation, is by an Aft of Gondefcention. 
 
 How glorious then is the Gondefcention of the 
 Son of God in his Sufception of the Office of Me' 
 diation ? For if fuch be the Perfeftion of the Di- 
 ■vine Nature, and its Dillance foabfolutely iniinite 
 from the whole Creation, and if fuch be his Self- 
 fufficiency unto hjs own Eternal Bleffednefs, as 
 :hat nothing can be taken from him, nothing ad- 
 ded unto him, fo that every Regard in him unto 
 any of the Creatures, is an Acl oi SelfHumiliati' 
 on and Gondefcention from the Prerogative of his 
 Being and State ; What heart can conceive, what 
 Tongue can exprefs the Glory of that Gonde- 
 fcention in the Son of God, whereby he took our 
 Nature upon him, took it to be his own, in order 
 linto a Difcharge of the Office of Mediation on 
 our Behalf? 
 
 But that we may the better behold the Glory of 
 Chrill: herein, we may briefly confider the Efpc- 
 cial Nature oi^ this Gondefcention, and wherein 
 it doth confift. 
 
 But whereas, not only the Denial, but Mifap- 
 prehcnii.ons h<;reof have peA^red the Church of 
 
Sufception of the Office of a M^^tator, 75 
 
 God ih. all Ages, we mud in the firfl Place reject 
 them, and then declare the Truth. 
 
 I . This Condefcention of the Son of God did 
 hot conlift in a laying afidcy or parting ^ithy or 
 Separation from the Divine Nature, fo as that h^ 
 Ihould ceafe to be Qod, by being Man. The 
 I'oundation of it lay in this, that he luas in the 
 Form of God y and counted it not Robbery to be equal 
 ivith Cod, Phil. u. 6. That is, being really and 
 eflentially God in his Divine Nature, he profefled 
 himfelf therein to be equal with God or the Per* , 
 Ton of the Father. He was in the Form of God, 
 that istj he was God,~participant of the J^ivine i 
 Naturfe^; for God hath no Form bujLJth^t of his Ef- 
 fence and Being j and hence he was equal with ; 
 G6d,'iH Authority, Dignity and Power. Becaufe - 
 he was' in the Form of God, he'muft be equal 
 with God, for there is Order in the Divine Per* 
 ions, but no Inequality in the Divine Being. So 
 the Jews underftood him, that when he faid, God 
 'iuas his Father, he made himfelf equal 'with God, 
 For in his fo faying, he afcribed unto himfelf e- 
 qual Power with the Father, as unto all Divine 
 Operations,' My Father , faith he, worketh hither- 
 tOy and I vjorkf John v. 17, 18. And they by 
 whom his Divine Nature is denied, do call this 
 Condefcention of Chrifl quite out of our Religion, 
 as that which hath no Reality or Subftance in it. 
 But we (hall fpeak of them afterwards. 
 
 Being in this State, it is faid that he took on him 
 the Form of a Servant , and ixjas found in Fafhion 
 as Or Many Phil, ii, 7. This is his Condefcention.., 
 It is not faid, that he ceafed to b^jn the Form of^ 
 Q6^ ^ but continuing fo'ro be, he took on him the 
 Form of a Servant in our Nature : He became: 
 what he v/as "not, but he ceafed not to be what he 
 was: So he teftlfieth of himfelf, John in. 13. No, 
 Man hath a/c ended up into Heaven, but he that 
 
 •G 2 Cr'Tf^e 
 
^r 
 
 ^4 The Glory ofQhrifl, In the 
 
 iame down from Beaven^ the Son of Man nu, 
 ! is in Heaven. Although he was then on Earth' 
 as the Son of Man ; yet he ceafed not to be God 
 thereby ; in his Divine Nature he was then alio 
 in Heaven. 
 . He who is Cody can no more be not God, than. 
 He who is not God, can he God : And our DifTer- 
 ^hce with tjhe Socinians herein is, we believe that 
 Chrifl being God, was made Man for our Sakes \ 
 they fay, that being only a Man, he was made a 
 God for his own Sake. 
 
 This then is the Foundation of the Glory of 
 , Chriil in this Condefcention, the Life and Soul 
 i of all heavenly Truth and Myfteries ; hamely, 
 that the Son of God becom/mg in Time to be what 
 he was not, the Son of Man ; ceafed not thereby 
 to be what he was, even , the eternal Son of God. 
 "Wherefore, 
 
 2. Much lefs did this Condefcention confift in 
 the Converflon of the Divine Nature into the Hu" 
 man, which was the Imagination of fbme of the 
 Arians of old, and we have yet (to my own Know- 
 ledge) fome that follow them in the fame Dotage. 
 They fay that the Word which was in the Begin' 
 ning, by which all Things were made, being in 
 itfelf an EfFe<St of the Divine Will and Power, was 
 in the Fulnefs of Time turned into FlefJj ; that is, 
 the Suhftance of it was fo, as the Water in the Mi- 
 racle wrought by our Saviour, was turned into 
 Wine i for by an A<51 of the Divine Power of Ohrift 
 it ceafed to be Water fubftantially, and was Wine 
 only; not Water mixed with Wine r So thefe 
 Men fuppofe a Subftantial Change of the one Na- 
 ture into the other, of the Divine Nature into the 
 Human ; like what the Papifis imagine in their 
 Tranfuhflantiation : So they fay God was made 
 Man, his Effence being turned into that of a Man. 
 But this no Way belongs unto the Gondefcen- 
 
 tion 
 
Sufception of the Office of a jyiedtator, y^ 
 
 tion of Chrift, We may call it Ichabod, it hf th 
 ^no Glory in it. It deftroys both his Natures, and 
 (iiSaves him a Perfon in whom "v^^e are not concern- 
 ed. For according unto this Imagination, that 
 Divine Nature wherein he was in the Form of 
 God, did in its own Form ceafe to be, yea, was \ 
 utterly deftroyed, as htmgfubftantially changed in^ 
 to the Nature of Man ; as the Water did ceafe to 
 be, when it was turned into Wine ; and that hu- 
 man Nature which was made thereof, hath no 
 Alliance or Kindred unto us, or our Nature, fee- 
 ing it was not made of a Woman ^ but of the Sub- 
 ftance of the Word. 
 
 3. There was not in this Condefcention, the leafl 
 Change or Alteration in the Divine Nature. Eu- 
 tiches and thofe that followed him of old, concei- 
 ved that the two Natures of Ghrift, the Divine and 
 Human y were mixed and compounded as it were 
 into one : And this could not be without an Al- 
 teration in the Divine Nature, for it would be 
 made to be eflentially what it was not ; for one 
 Nature hath but one and the fame EfFence. 
 
 But as we faid before ; altho' the Lord Chrift 
 .himfelf in his Perfon was made to be what he was 
 not before, in that our Nature hereby was made 
 to be his, yet his Divine Nature was not £0 : 
 There is in it neither Variahlenefs nor Shadow of 
 turning. It abode the fame in him in ail its efleni' 
 tial Properties, Aftings and BlefTednefs, as it was 
 from Eternity. It neither did, afted, nor fuffer- 
 ed any Thing, but what is proper unto the Di- 
 vine Being : The Lord Chrift did and fuffered 
 many Things in Life and Death, in his own Per- 
 fon, by his Human Nature, wherein the Divine 
 neither did, nor lufFered any Thing at all ; al- 
 tho' in the doing of them, his Perfon be denomi- 
 nated from that Nature ; fo God purchafed his 
 Church with his own Blood, Acls xx. 28. 
 
 G 3 4. It 
 
y6 The Calory ofChrlft, in the 
 
 4. It may then be faid, AVhat 4i<i the Lord 
 Chrift in this Condefcention, with rerpe<5t unto his 
 Divine Nature ? The ApoHle tells us, that he 
 humbled hlmfelf, and made himfilf of no Reputati" 
 on, Phil. ii. 7, 8. He vailed the Glory of his Di- 
 ;|vine Nature i** ours, and what he. did therein, fa' 
 >|as that there was no outward Appearance or Ma- 
 mifeftation of it. The World hereon was fo far 
 from looking on him as the tf^ue God, that it be- 
 lieved him not to be ^ good Man. Hence they 
 could never bear the leaft Intimation o'l his Di- 
 vine Nature, fuppofmg themfelves fecured from 
 any fuch Thing, becaufe they looked on him 
 with their Eyes tp be a Man^ as he was indeed, 
 no lefs truly and really than any one of them- 
 \ felves. Wherefore on that Teftimony given of 
 , himfelf. Before Abraham ivas, I am^ which afierts 
 [ «, Pre-exiftence from Eternity in another Nature 
 I than what they faw, they were filled with Kage, 
 and took up Stones to caft at htm^ John viii. 58, 59. 
 And they give a Reafon of their Madnefs, John 
 •%, 33. namely, \}ci2Xhe being a Man, fhould make 
 himfelf to be God. This was fuch a Thing, they 
 thought, a£ could never enter into the Heart of a 
 Vife and fober Man, namely, that being fo, own- 
 ing himfelf to be fuch, he fliould yet fay of him- 
 felf, that he was God : This is that which no Rea- 
 fon can comprehend, which nothing in Nature 
 can parallel or illuftrate, that one ancl the fame 
 Perfon fliould be both God and Man : And this is 
 the principal Plea of the Soc'mians at this Day, 
 who through the Mahumetans fucceed unto the 
 Jeivs in aa Oppofition unto the Divine Nature of 
 Ghrifl. 
 
 But all this Difficulty is felved by the Glory of 
 Chrifi in this Condefcention ; for although in him- 
 felf, or his own Divine Perfon, he was over all 
 \Qod bleffed for ever, yet he humbled hinifdf f&r 
 
 the 
 
Sufceptton of the Office of a Mediator. 
 
 the Salvation of the Church unto the eternal Glo- ^ 
 ry of God, to take our Nature upon him, and to ' 
 be made Man ; And thofe who cannot fee a Di- 
 vine Glory in his fo doing, do neither know hirti, 
 nor love him, nor believe in him, nor do any wa^y 
 belong unto him. 
 
 So is it with the Men of thefe Abominations. 
 Becaufe they cannot behold the Glory hereof, they 
 deny the Foundation of our Religion, namely, 
 the Divine Perfon of Chrift. Seeing he v/ould 
 be made Man^ he fhall be efleemed by them no 
 more than a Man. So do they reject that Glory 
 of God, his infinite Wifdom, Goodnefs anJd 
 Grace, wherein he is more concerned than in the 
 whole Creation. And they dig up the Root of ali 
 Evangelical Truths, which are nothing but 
 Branches ^rom it. 
 
 . It is true, and muft be confefled, that herein it 
 is that our Lord Jefus Chrift is zfiumbling StonSy 
 and a Rock of Offence unto the World. If we 
 iliould confcfs him only as a Prophet, a Man fent 
 hy God, there would not be much Contefl about 
 him, nor Oppofition unto him. The Mahurae- 
 tans do all acknowledge it, and the Jews would 
 not long deny it ; for their Hatred againffc him 
 was, and is folely becaufe he profefTed himfelf to 
 be God, and-as fuch v/as believed on in the World. 
 And at this Day, partly through the Infinuation of 
 the Socinians, and partly from the Efficacy of their 
 own Blindnefs and Unbelief, Multitudes are wil- 
 ling to grant him to be a Prophet fent of God, 
 who do not, who will not, who cannot believe 
 the Myftery of this Condefcention in the Sufcepti- 
 on of our Nature, nor fee the Glor}^ of it. But 
 take this away, and all our Religion is taken away 
 with it. Farev/el Chriflianity as unto the Myfle- 
 ry, the Glory, the Truth, the Efficac}'' of it ; let 
 a refined Heathenifm be eftabliihed in its Room. 
 G 4 But 
 
^8 'The Glory of€hHjt^ m the 
 
 ^ut this is the i?oc^ on which the Church is built", 
 •^gainft which the Gates of Hell fhall not prevail. 
 ,^ 4. This Condefcention of Chrift was not by a 
 '^hantafm or an Appearance only. One of the 
 iirft Herefies that peftered the Church immediate- 
 ly after the Days of the Apoftles, was this, that 
 :aU that was done or fulFered by Chrift as a Man, 
 were not the Afts, Doings or Sufferings of one 
 , that was truly and really a Man, but an outward 
 ; "^leprefentation of Things, like the Appearance of 
 \ \^ngels in the Shape of Men ^ eating and drinking 
 \ ^vnder the Old Teftament ; and fuitably hereunto 
 I *ibme in our Days have Ipoken ; namely, that 
 \tthere was only an Appearance of Chrift in the 
 i'Man Jefus at Jerufalem, in whom he fulFered no 
 finore than in other Believers. But the ancient 
 ; Chriftians told thofe Men the Truth ; namely, 
 i that as they had feigned unto themfelves an imagi- 
 \0ary Chrift, fo they fhould have an imaginary SaU 
 •Ration only. 
 
 But the true Nature of this Divine Condefcen» 
 tjon doth confift in thefe three Things. 
 
 I. That the Eternal Perfon of the Son of God, 
 
 pr the Divine Nature in the Perfon of the Son of 
 
 rCqdf did by an ineffable A£l of his Divine Power 
 
 fnd Love, affume our Nature into an individual 
 
 ' Subfiflence , in or with himfelfi that is, to he his 
 
 ,own, even as the Divine Nature is his. This is 
 
 the infallible Foundation of Faith even to them 
 
 yj\\o can comprehend very little of thefe Divine 
 
 »Myfteries. They can and do believe that the Son 
 
 qf God did take our Nature to be his own, fo as 
 
 .that whatever was done therein, was done by 
 
 him, as it is with every other Man. Every Man 
 
 ' hath human Nature appropriated unto himfelf by 
 
 an individual Suhfifience ; whereby he becomes to 
 
 be that Man which he is, and not another i or that 
 
 ^Ji^ture which is common unto all, becomes 
 
 ia 
 
Sufception of the Office of a Mediatcfr, 79 
 
 -in him to be peculiarly his own, as if there 
 ■were none Partaker of it but himfelf. Jdam in. 
 his firfl Creation, when all human Nature was ia 
 him alone, was no more that individual Man 
 which he was, than every Man is now the Man 
 that he is, by his individual Subjiftence, So the 
 Lord Chriit taking that Nature which is common 
 unto all, into a peculiar Subfiftence in his own 
 Perfon, it becometh his, and he the Man Chrift 
 Jefus.. This was the Mind that 'was in him. 
 
 2. By reafon of this Ajjumption of our Nature^ 
 with his doing and fuifering therein, whereby he 
 Was found in Faftmn as a Man, the Glory of his J 
 Divine Perfon was vailed, and he made himfelf 
 of no Reputation, This alfo belongs unto his « 
 Condefcentiony as the lirft general Effect and Fruit 
 of it. But we have fpoken of it before. 
 
 3. It is alfo to be obierved, That in xh'tAffump* 
 tion of our Nature to he his oixrn, he did not change 
 it into a Thing divine and fpiritual ; but prefer^ 
 ved it entire in all its effential Properties and Ac4 
 tings. Hence it really did and fuffered, was tried, 
 tempted and forfaken as the fame Nature in any 
 other Man might do and be. That Nature as it 
 was peculiarly his, and therefore he or his Pcrlbn 
 therein, was expofed unto all the temporary Evils 
 which the fame Nature is fubjeft unto in any o^ 
 ther Perfon. 
 
 This is a Ihort general View of this incompre^ 
 *J)enfible Condefcention of the Son of God, <)s it is 
 deicribed by the Apoftle, Phil, ii. 5, 6, 7, 8. Let 
 this Mind be in youy 'which 'was alfo in Chrifi J(f- 
 fus : V/ho being in the Form of God, thought it not 
 Robbery to be equal with Cod : But made him/elf 
 of no Reputation, and took upon him the Form of a 
 Servant, and was made in the Likenefs of Men ^ 
 And being found in fajhion as a Man, he humbled 
 himfelf and became obedient unto Deaths tven the 
 
 Death 
 
Bq '" The Glory ofChrlfly in the 
 
 Death of the Crofs. And this is that wherein in ar. 
 efpecial Manner we are to behold the Glory ofChriJi 
 by Faith whilft we are in this World. 
 
 But had we the Tongue of Men and Angels, 
 we were not able in juft Meafure to exprefs the 
 vGlory of this Condefcention. For it is the mofl 
 ineffable Effect of the Divine JVifdom of the Father 
 and of the Love of the Son, the higheft: Evidence 
 of the Care of God towards Mankind. What can 
 be equal unto it ? What can be like it ? It is the 
 Glory of Chriflian Religion, and the animating 
 Soul of all Evangelical Truth. This carrieth the 
 My fiery of the JVifdom of Gcd, above the Reafon 
 or Underftanding of Men and Angels to be the 
 Objed of Faith and Admiration only. A Myfte- 
 ry it is that becomes the Greatnefs of God with 
 his infinite Diftance from the whole Creation ; 
 which renders it unbecoming him that all his 
 lA^ays and Works fhould be comprehenfible by a- 
 riy of his Creatures, Job xi. 4, 5. For thou hafi 
 faid, My Do6irine is pure, and I am clean in thine 
 Eyes, But, that God inould fpeak, and open his 
 Lips againfi thee ; 7;, 9. The Meafure thereof is 
 (anger than the Earth, and broader than the Sea. 
 Rom. xi. 34, 3.5, 36. For who hath known the 
 Mind of the Lord, or who hath been his Counfeller F 
 Or who hath firfi given to him, and it (hall he re- 
 compenfed unto him again P For of him, and through 
 him^ and to him are all Things : To whom be Glory 
 for ever. Amen. 
 
 He who was eternally in the Form of God, that 
 is, was eifentially fo, God by Nature, equally 
 participant of the fame Divine Nature with God 
 the Father : God over all blejfed for ever ; who 
 humbleth himfelf to behold the Things that are 
 in Heavf:n and Ear^h : He takes on him the A'a-' 
 ture of Pdan, takes it to be his own ; whereby he 
 was no lefs truly a Man in Tme^ ,tl\an he was 
 
 truly 
 
Sufceptlon of the Office of a Mediator. Hi 
 
 truly God firom Eternity : And to encreafe the 
 Wonder of this Myftery, becaufe it was necefTary 
 vnto the End he defigned, he fo humbled himfelf 
 in this AfTumption of our Nature, as to make him.- 
 fdf of no Jieputatiofi in this World; yea, unto 
 that Degree, that he faid of himfelf, that he 
 was a IVorm and no Man, in Comparifon of them 
 v/ho were of any Efleem. 
 
 We /peak of thefe Things in a poor, low, 
 broken Manner. "We teach them as they are reveal- 
 ed in the Scripture. We labour by Faith to adhere 
 unto thefn as revealed. But when we come into a 
 fteady, dire£t View and Confideration of the Thing 
 ttfelf our Minds fail, our Hearts tremble, and 
 we can find no Reft, but in an holy Admiration 
 of what we caAnot comprehend. Here we are 
 at a Lofs, and kjiow that we fhall be fo whilft 
 we are in this World : But all the ineffable Fruits 
 and Benefits of this Truth are communicated un- 
 to them that do believe. 
 
 It is with Reference hereunto, that that great 
 Promife concerning him is given unto the Church, 
 I fa. viii. 14. He Jhall be for a San6iuary (name- 
 ly, unto all that believe, as it is expounded, 
 I Pei. ii. 8.) but for a Stone of Jlumblingy and a 
 Rock of Offence, even to them that /tumble at the 
 IVordy being difobedient, iv hereunto alfo they ijjere 
 appointed. 
 
 He is herein 2. SanSitmry, an afTured Refuge 
 unto all that betake themfelves unto him. What 
 is it that any Man in Diflrefs, who flies thereunto 
 may look for in a SanSiuary ? A Supply of all his 
 Wants, a Deliverance from all his Fears, a De- 
 fence againft ail his Dangers, ^ is propoted unto 
 him therein. Such is the Lord Chrift hereinur-to 
 Sin-diltrefl'ed Souls ; he is a Refuge urtfe^^in. ill 
 fpirituai Diftrefies and Difconfohtions/^Wi^^ *. 
 ^8. Thut hy tnti^o immutakle Things, inivf-'^^ -. 
 
? /I 
 
 8t The Gkry ofShrifi, in th? 
 
 was impoffible for God to lie, vje might have 
 firong Conrolatiorty iv ho have fled for Refuge 
 lay hold upon the Hope fet before us. See. the Ex- 
 p'oiition of the Place. Are we or any of us bur- 
 dened with a Senfe of Sin ? Are we perplexed 
 with Temptations ? Ayq we bov^ed down under 
 the Oppreliion of any fpiritual Adverfary ? Do we 
 on any of thefe Accounts walk in Darknels and 
 have no Light ? One View of the Glory of. Ghrifl 
 herein is able to fupport us and relieve us. 
 
 Unto whom we betake ourfelves for Relief in 
 any Cafe, we have regard to nothing but tkeir JVill 
 and their Power. If they have both, we are fure 
 of Relief. And what fliall we fear in the JVill of 
 Chrift as unto this End ? What will he not do for 
 us ? He who thus emptied and humbled himfelf) 
 who fo infinitely condefcended from the Preroga* 
 tive of his Glory in his Being and Self-fufficiency, 
 in the Sufception of our Nature for the Difcharge 
 of the Office of a Mediator on our Behalf; will he 
 not relieve us in all our Diftreffes ? Will he not do 
 all for us we ftand in need of, that we may be eter- 
 nally faved ? Will he not be a SanSiuary unto us ? 
 
 Nor have we hereon any Ground to fear his 
 Power :- For by this infinite Condefcention to be 
 a fufFering Man, he loft nothing of his Power as 
 CoJ Omnipotent ; nothing of his infinite Wifdom 
 or glorious Grace. He could ftill do, all that he 
 could do as God from Eternity. If there be any 
 Thing therefore in a Coalefcency o£ infinite Power , 
 with infinite Condefcention, to conftitute a San£fu' 
 ary for diftreffed Sinners, it is all in Chrifl: Jefus. 
 And if we fee him not glorious herein, it is bccaufe 
 there is no Light of faith in us. 
 
 This then is the Reft wherewith we may caufe 
 the weary to reft, and this is the Refreflsment. Herer 
 in is he an hiding Place from the Wind, and a Covert 
 from the Tempefl^ as Rivers of Water in a dry 
 
 Place, 
 
Sufceptionofthe Office of a Mediator. . 8| 
 
 Plaee^ and as a Shadow of a great Rock in a ijeary 
 Land. Hereon he fays, / have fatiated the lueary 
 Sou if and have refrejhed every forroivful Soul. 
 Under this Confideration it is, that in all evan- 
 gelical Promifes and Invitations for coming td 
 him, he is propofed unto diftrelFed Sinners as 
 their only San6iuary. 
 
 Herein he is a Stone offlumhling, and a Rock of 
 OffencCy unto the Unbelieving and Difobedient, 
 who ftumhle at the Word. They cannot, they 
 will not fee the Glory of this Condefcention , they 
 neither defire nor labour fo to do ; yea, they hate, 
 it and defpife it. Chriftln it is xSt07je of Jiumbling^ 
 and a Rock of Offence unto them. Wherefore 
 they chufe rather utterly to deny his Divine Per- 
 fon, than allow that he did thus abafe himfelf for 
 our Sakes. Rather than they will own this Glory, 
 they will allow him no Glory. A Man they fay 
 he was, and no more, and this was his Glory. 
 This is that Principle of Darknefs and Unbelief^ 
 which works effeflually at this Day in the Minds 
 of many. They think it an abfurd Thing, as the 
 Jews did of old, that he being a Man ihould be 
 God alfo ; or on the other Hand that the Son of 
 God fhould thus condefcend to take our Nature 
 on him. This they can fee no Glory in, no Re- 
 lief, no Refuge, no Refrefhment unto their Souls 
 in any of their Diftreffes : Therefore do they de- 
 ny his Divine Perfon : Here Faith triumphs a- 
 gainft them, it finds that to be a glorious San^iu- 
 ary, which they cannot at all difcern. 
 
 But it is not fo much the Declaration or Vin- 
 dication of this Glory of Chrift which I am at 
 prefent engaged in, as an Exhortation unto the 
 practical Contemplation of it in a Way of Belie v 
 ing. And I know that among many this is too 
 much neglefted ; yea, of all "the Evils which I have 
 feen in the Days of my Pilgrimage now drawing 
 
 to 
 
84 7^^ O^lory of Lfjrijt, tn tht 
 
 to their Clofe, there is none fb grievous as th^ 
 publick Contempt of the principal Myfteries of the 
 Gofpel among them that are called Chriftians. Re- 
 ligion in the Profeflion of fome Men is -withered 
 in its vital Principles, weakned in its Nerves and 
 Sinews, but thought to be put off with outward 
 Gaitey and Bravery. 
 
 But my Exhortation is unto Diligence in the 
 Contemplation of this Glory of Chrifly and the 
 Exercife of our Thoughts about it. Unlefs we 
 are diligent herein, it is impoflible we fhould be 
 Jieady in the principal A6is of Faiths or ready un-, 
 to the principal Duties of Obedience. The prin- 
 cipal Act of Faith refpscls the Divine Perfon of 
 Chriit, as all Chriftians muft acknowledge. This 
 we can never fecure (as hath been declared) if 
 we fee not his Glory in this Condefcention : And 
 \vhoever reduccth his Notions unto Experience^, 
 will lind that herein his Faith flands or falls. And 
 the principal Duty of our Obedience, is Self-denialy 
 with Readinefs for the Crofs. Hereunto the Gon- 
 fideration of this Condefcention of Chiifl is the 
 principal evangelical Motive, and that whereinto 
 our Obedience in it is to be refolved, as the A- 
 pollie declares, PhlL lu 5^ 6, y. Let this Mind be 
 in y oil, 'which was alfo in Chrifl Jefus : JVho being 
 in the Farm of Cody thought it not Robbery to be 
 equal -with God : But made hirnfelf of no Reputa- 
 tion, and took upon him the Form of a Servant^ 
 and ivas made in the Likenefs of Alen. And no 
 Man do'th deny hirnfelf in a due Manner, who 
 doth it not on the Gonfideration of the Self-denial 
 of the Son of God, But a prevalent Motive this 
 is thereunto. For what are the Things v/herein 
 we are to deny ourfelves, or forgo what we pre- 
 tend to have a Fvight unto ? It is in our Goods, 
 our Liberties, cur Relations, our Lives. And 
 what are they, any, cr all of them, in themfelves^ 
 
 or 
 
Sufception of we Office of a Mediator. S^ 
 
 or unto us, confidering our Condition, ajadjthe 
 End for which we were made ? Periihing Things, 
 which whether we will or no, within a few Days 
 Death will give us an everlafting Separation from 
 them, under the Power of a Feaver or an 
 AJlhrnUy &c. as unto our IntereA in them. But 
 how incomparable with refpett hereunto is that 
 Condefcention of Chrift, whereof we have given 
 an Account ? If therefore we find an Unwilling- 
 nefs in us, a Tergiverfation in our Minds, about 
 thefe Things when called unto them in a Way of 
 Duty, one View by Faith of the Glory of Chrill 
 in this Condefcention, and what he parted from 
 therein, when. he madehimfelfof no Reputation, 
 will be an eiFe(5tual Cure of that finful Diflemper. 
 Herein 'then, I fay, we may by Faith behold 
 the Glory of Ghrift, as we fhail do it by Sight 
 hereafter. If we fee no Glory in it, ifwedifcern 
 not that which is Matter of eternal Admiration, 
 we walk in Darknefs. It is the mofl ineffable 
 Effect of Divine Wifdom and Grace. V/here are 
 ^ur Hearts and Minds, if we can fee no Glory in 
 it ? I know in the Contemplation of it, it will 
 quickly overwhelm our Reafon, and ■ bring our 
 Underftanding into a Lofs : But unto this Lofs do 
 I defire to be brought every Day : For when Fairh 
 can no more act itfelf in Comprehenfion^ when it 
 finds the Object it is fixed on, too great and glo- 
 rious to be brought into our Minds and Capaci- 
 ties, it will iflTue (as we faid before) m holy Admi- 
 ration^ humble Adoration, and joyful Thankfgiv- 
 ing. In and by its Actings in them, doth it fiii 
 the Soul with foy unfp<^akable and full of Glory, 
 
 CHAR V 
 
C 86 T i 
 
 .^,. .^^^^^>^.^.^-^.....v.ww ...... .->.^>...>-> . '^-' tifMi'i 
 
 CHAP. V. 
 ^he Glory ofChrifi in his Love^ 
 
 IJ^f the Sulception and Difcharge of the Medi- 
 atory Office by the Son of God, the Scripture 
 doth moft eminently reprefent his Love^ ^ 
 t^' (ole impelling and leading Caufe thereof, (j^ 
 ii. 26. If /jo loved me y and gave hlmfeif for mei 
 i John iii. 16. Hereby perceive ivt the Love (^ 
 G6d, becaufe he laid down his Life for us. Rev. 
 i, 5. Unto him that loved us, dnd wajhed us from 
 cur Sins in his own Blood, &c. 
 
 Herein is he glorious, in a Way and Mariner 
 incomprehenfibie : For in the Glory of Divine 
 Love, the chief Brightnefs of Glory doth confifl.. 
 There is nothing of Dread or Terror accompa- 
 nying it, nothing but what is amiable and infi- 
 nitely refrefhing. Now that we may take a View 
 <5f the Glory of Ghrift herein by Faith, the Nature 
 6f it muft be enquired into. 
 
 I . The Eternal Difpofing Caufe of the whole 
 Work wherein the Lord Ghrift wag engaged by 
 the Sufception of this Office, fbr the Redemption 
 ^nd Salvation of the Church, is the Love of .the 
 Father, Hereunto it is conftantly afcribed in the 
 Scripture. And this Love of the Father a€ted it- 
 felf in his Eternal Decrees, before the Foundati- 
 on of the World, Eph. i. 4. According as he hath 
 chofen us in him, before the Foundation of the 
 V/orld, that we fhould be holy, and without Blame 
 before him in Love ; and afterwards in the fend- 
 ing of his Son to render it effeftual, John iii. 16, 
 God fo loved the World, that he gave his only be- 
 gotten Son; that whofoever believeth in him, fhould 
 not perifh, but have everlajling Life, Originally, 
 
 it 
 
7he Glory QfChrlft in his Love, Sf 
 
 r it is his Eternal Election of a Portion of Mankin.d 
 to be brought unto the Enjoyment of himfelfi 
 through the Myftery of the Blood of Ghrift, and 
 the Sanflification of .the Spirit, 2 The/f. ii. 13. 
 Cod hath from the Beginning chofen you to Salva*^ 
 tion, through San^ification of the Spirit , and Be* 
 lief of the Truth, v. 16. Now our Lord Jefus 
 Chrifl himfelfy and' Cod even our Father ivhich 
 hath loved us, and hath given us everlafilhg Con- 
 Jolation, and good Hope through Grace, &c. Eph. 
 i. 4, 5, 6, 7, 8, 9. According as he hath chofen us 
 in him, before the Foundation of the World, that we 
 Jhould be holy, and ivithdut Blame before him in 
 Love : Having predejiinated us unto the Adoption 
 of Children by Jefus Chrift to himfelf, according to 
 the good Pleafure of his IVill : To the Praife of the 
 Glory of his Grace, lukefein he hath made US accep- 
 ted in the Beloved, In whom we have Redemption 
 through his Blood, the Forgivehefs of Sins ; accord- 
 ing to the Riches of his Grace, Wherein he hath a- 
 bounded toward us In all Wifdom and Prudence: 
 Having made known unto us the My fiery of his 
 IVitl, according to his good PleaCure, which he hath 
 purpofed in himfelf. i Pet. i. 2. Ele6l according 
 to the Foreknowledge of God the Fatlj^r, through 
 San^if cation of the Spirit untoOhedience, and fprink- 
 ling of the Blood of Jefus Chrijl : Grace unto you, 
 and Peace be multiplied. 
 
 This Eternal Aa of the Will of God the Fa- 
 ther, doth not contain in it an actual ApprobcJti- 
 on of, 'and Complacency in the State and Condi- 
 tion of thofe that nre elected; but only aefigneth 
 that for them, on the Account whereof, they ihall 
 be accepted and approved. And it is called his 
 Love on fandry Accounts. 
 
 : . Becaufe it is an Act fulted ilnto that glcfious 
 
 Excellency of his Nature, wherein be is Love; 
 
 for God is Love, i John iv. 8^ 9* And the firfl 
 
 H Egrefs 
 
as The Glory ofChnJi 
 
 Egrefs of the Divine Properties mufl therefore hk 
 in an A£l of communicative Love. And whereais 
 this Eleflion being an Eternal Ad of the Will of 
 God, can have no mov'mg Caufe but whiat is ifi 
 himfelf, if we could look into all the Treafures of 
 the Divine Excellencies, we fhould find' none 
 whereunto it could be ^o properly afctibed, as 
 xSiXiXQ hove. Wherefore, - 
 
 2. It is fliled Lovey becaufe it \vas/ree aiid urt- 
 deferved, as unto any Thing on our Part. For 
 whatever Good is done unto any altogether unde- 
 ferved, if it be with a DefigJi of their Profit and 
 Advantage, it is in an A6i of Love and can have no 
 other Caufe. So is it with us in relpect of Eter- 
 nal Eleftion. There was nothing in us, nothing 
 forefeen, as that which from ourfdves woujd be 
 in us, that fhould any way move the Will of God 
 unto this Ele^lion : For whatever is good in the 
 beft of Men is an EffeiSl of it, Eph. i. 4, Accord- 
 ing as he hath chofen us in him, before the Foun- 
 dation of the World, that lue fhould be holy, and 
 •without Blame before him in Love. Whereas 
 therefore it tends unto our eternal Good, the 
 Spring of it mufl be Love. And, 
 
 3. The Fruits or Effe6is of it are inconceivable' 
 Acts of Love. It is by multiplied A6ts of Love, 
 that it is made effectual, John iii. 1 6. f or God fo loved 
 the World, that he gave his only begotten Son ; that 
 ivhofoever believeth in him, /l?ould not perifj, but 
 have everlaftingLife. Jer. xxxi. 3. 1 have loved thee 
 luith an everla fling Love : Therefore with Loving- 
 kindnefs have I drawn thee. Eph. i. 3, 4, 5, 6. Bleffed 
 he the God and Father of our Lord Jefus Chrifi, who 
 hath bleffed us with all fpiritual Bleffings in hea- 
 venly Places in Chrifi : According as he hath cho- 
 fen us in him, before the Foundation of the Worlds 
 that we fhouli ^^e holy, and without iHame before 
 
 him* 
 
In Ms Love, S9 
 
 iimtn Love: Having predeftinated us unto the A* 
 doption of Children by Jefus Chrift to himfelff ac* 
 cording to the good Pleafure of his Will : To the 
 Praife of the Glory of his Grace, wherein he hath 
 fnadeus accepted in the Beloved. I John iv. 8, 9, 
 Be that loveth not, knoweth not Cod, for God is 
 ^ove.. In this was manifefted the Love of God to*- 
 wards us, hecaufe that Godfent his only begotten 
 Son, int6 the IVorld, that we might live through 
 him^ V-, i6. And we have known and believed 
 the L')ve that God hath to us. God is Love, and 
 he that dwelleth in Love, dwelleth in God, and 
 God in him. 
 
 . This is the Eternal Spring which is derived un- 
 to the Church, through the Mediation of Chrift. 
 Wherefore that which put all the Defignofthis 
 S.^rnai Love of the Father into Execution, and 
 wrought out the Accomplifhment of it, was the 
 Love of the Son, whicH we enquire after ; and Light 
 may be given unto it in the enfuing Obfervations^ 
 
 1 , The whole Number or Society of the Elefl, 
 were Creatures made in the Image of. God, and 
 thereby i^ a State of Love with him. All that 
 they were, had, or hoped for, were Effects of Di- 
 vine Goodnefs and Love. And the Life of their 
 Souls was Love unto God. And a blefled State it 
 was, preparatory for the Eternal Life of Love in 
 Heaven. 
 
 2. From this State thty fell by Sin, into a State 
 of Emnity with God ; which is comprehenlive of 
 all Miferies, Temporal and Eternal. 
 
 3, Notwithftanding this woful Cataftrophe of 
 our firft State, yet our Nature on many Accounts 
 was recoverable unto the Enjoyment of God, as 
 I have at large elfewhere declared. 
 
 4. In this Condition, the firft A61 of l^ove in 
 Chrift towards us, was in Pity and Compa^on. A 
 Creature made in the Im.3ge of God, ajid fallen 
 
 H 2 inw 
 
90 fhe ^hry of Chrlft 
 
 into Mil^ry, yet capable of Recovery, is tlieprd'*' 
 pei' Objeft o£ Divine Compajfipn. That "which is 
 fo celebrated in the Scripture, as the Bowels, the' 
 Pity, the CcmpaJ7o?i of God, is the acling of Di- 
 vine Love towards us, on the Confideration of 
 our Diftrefs and Mifery. But all CompalTion ceaf*; 
 eth towards them whofe Condition is irrecovera-' 
 ble. Wherefore the Lord Chrift pitied »ot the 
 Jngels that fell, becaufe their Nature was not to( 
 be relieved. Of this Compajfion in Chrill, fee 
 Heb. ii. 14, i^, 16. Forafmuch then as the ChiU 
 dren are Partakers ofFleJh and Blocd, he alfo hint' 
 felf likeimfe took Part of the fame, that through 
 Death he might defiroy him that had the Power of 
 Death, that is, the Devil : And deliver thefnjivho 
 through Pear of Death, were all their Life-time 
 fuhjeB to Bondage. For verily he took not on hint 
 the Nature of Angels i But he took on him the Seed 
 of Abraham. Ila. Ixiii. 9. ^ In all their Affli6}ion 
 he was afflicted, and the Angel of his Prefence fa- 
 Ved them : In his Love and in his Pity he redeemed 
 them, and he bare them, and carried them all the 
 Days of old. 
 
 5, As then we lay under the Eye of Chrift in 
 our Mifery, we were the ObjeO:s of his Pity and 
 Compaffion : But as he looketh on us as recoverable 
 out of that State, his Love worketh in and by De^ 
 light. It was an inconceivable Delight unto him, 
 to take a Profped ot the Deliverance of Mankind 
 unto the Glory of God, which is alfo an Acl of 
 Love, this is divinely expreiled, Prov. viii.'36, 
 3 1 . Then was I by him, as one brought up with 
 htm : And I was daily his Delight, rej eyeing always 
 before him : Rejoycing in th^j habitable Part of his 
 Earth, and iriy Delights were with the Sons of 
 Men. As it-hs^th been elfewhere explained.. 
 
 6. If it be enquired, whence this Compaffion and 
 Delight m him ihouid arif?, v/hat ihould be the 
 
 Caulb 
 
/;/ hh Lovd pr 
 
 Caufe of them ; that he who was eternally blelTed 
 in his own Self-fuiHciency jQiould To deeply con- 
 cei;n himfelf in our lofl forlorn Condition ? I fay 
 it did ^6y mei'eiy froiii the Infinite Love and Good- 
 nefs of his own Nature, without the leail procu- 
 ring Inducement from us, or any Thing in us, 
 litus'VA. S' Not by Works ef Right eoiifnefs, ivhich 
 Tjue have done, but according to his Mercy he faved 
 lis by the ivafijing of Regeneratioriy and renewing 
 ^Jhe.Holy^ Ghoft, 
 
 •J* In this his Readinefs, "Willingnefs and De- 
 light, fpringlng from Love and CompafTion, the 
 Council of God concerning the Way of our Kecp- 
 yery, is, as it were propofed unto hiln. Now 
 this was a Way of great Difficulties and Perplexities 
 unto himfelf; that is, unto his Peri^n as it was to 
 \be conftituted, Unto the Divine Nature nothin^g 
 is grievous, nothing is difhcalt : But he was to 
 hav€ another I^ature, v/herein he was to undergo 
 the Difficulties of this Way and "W^ork. It was re« 
 quired of him, that he fhould/>//y us until he had 
 ,lione left to pity hiirifelf when he flood in need 
 , of it; that he ihould purfue his Delight to fave 
 lis J until his own ^ow/ Tu^ J heavy 2iVi6i forrcwful 
 iin to Death ; that he fhould relieve us in our 
 Sufferings by fufferlng the fame Things that wc 
 Ihould have done. But he was not in the leafc 
 hereby deterred from undertaking this Work of 
 Lo\re and Mercy for us : Yea his Love rcife on this 
 Propofal, like the Waters of a mighty Stream a- 
 gainfl Oppofition. For hereon he fays, Lo, I com^ 
 to do thy Will, God it is my Delight to do it, 
 Heb. X. 5, 6, 7. Ifa. 1. 4, ^y 6, 7. The Lord God 
 hath opened mine Ear, and I vjas not rebellious^ 
 neither turned away back. I gave my Back to the 
 SmiterSy and f?iy Cheeks to them that plucked' off the 
 *Jfair: I hid riot^ my Face from Shame and Spitting. 
 .8. Beuig thus inclined, difpofed, and reavly in 
 H3 t]ie 
 
gz The Glory ofChrlfl 
 
 *-the Eternal Love of his Diviae Perfbn> toundei^* 
 take the Office of Mediation, and the Work, of o^r 
 Redemption ; A Body ijjas prepared for him. la 
 this Body or Human Nature made his oiun^^\iQ 
 was to make this Love'^fFe6lual in all its Inclina*^ 
 tions and Aftings. It was provided for him untp 
 this End, and filled with all Grace in a. ^Vay 
 unmeafurahhy efpecially with Fervent Lcve ui\t9 
 Mankind. And hereby it became a meet InflrumpnJt 
 to a£luate his Eternal Love in all the Fruits of iti 
 
 9. It is hence evident, that this Gloriom hove 
 nfChrifl^ doth not confift alone in the Eternal 
 
 ■ Adlings of his, Divjne Perfouy or the Divine Na^ 
 ture in his Perfon, fuch indeed is the Love of the 
 father^ namely, his Eternal Purpofe for the Com? 
 jrmnication of Grace and Glory, with his Acquir 
 cfcency therein ; but there is more ;n the Love of 
 Chrilt. For when he exercifed this Love, he was 
 Man alfo, and not God only. And in none of 
 thofe Eternal Afts of Love could the Human Na» 
 ture of Chrifl have any Interefl or Concern ; yet 
 is the Love of the Man Chrifl Jcfus^^ celebrgted la 
 the Scripture. 
 
 10. Wherefore this Love o-f Chrifl which we 
 enquire after, is the Love of his Perfouy that is, 
 which he in his own Perfon, acts in and by his 
 diflinft Natures according unto their diflinft 
 effential Properties, And the-A6ls of Love in 
 thefe diAin£l Natures, are infinite, diflinft and 
 different ; yet are they all Ads of one and the 
 fame Perfon, So then, whether that Act of Love 
 in Chrifl which we would at any Time confider, 
 be an Eternal A(Sl of the Divine Nature in the 
 Perfon of the Son of God ; or whether it be an 
 A^ of the Human performed in Time by the Gra- 
 tions Faculties and Powers of that Nature, it is 
 llill the Love of one and the felffaine Perfon, Chrifi 
 
 ^ It 
 
/// m$ Love, _ 93 
 
 It was an A<^ of inexpreffible Loye iahim that 
 \it 'ajfumed our Nature, Heb. il. 14, 17. But it 
 was an A<ft: in and of his l3ivine Nature only : 
 For it was antecedent unto the Exigence of hi$ 
 fiuman Nature, which could not therefore con- 
 cur therein. His laying dovjn his Life for us, 
 was an A6t of inconceivable Love, i Johnm. 16. 
 Hereby perceive lue the Love of Cody becaufe he 
 faid dcvjn his Life for us. Yet was it only an 
 Aft of the Human Nature wherein »he offered him- 
 felf and died. But both the one and the other 
 were Acts of his Divine Perfon*, whence it is 
 faid that God laid down his Life for us, and pur- 
 chafed the .Church with his own Blood. 
 
 This is that Love of Chriit wherein he is glo-;^ 
 nous, and wherein we are by Faith to behold his, 
 Glory. A great Part of the BlefTednefs of the' 
 Saints in Heaven, and their Triumph therein, 
 confifts in their beholding of this Glory of Chrift, 
 in their thankful Contemplation of the Fniits of 
 it. Rev. V. 9, 10. And they fung a new Song, fay- 
 trig, Thou art worthy to take the Book, and to open 
 the Seals thereof: For thou ivafi flaln, and hafi 
 redeemed us to God by thy Bloody out of every Kin- 
 dredy and Tongue y and People^ and Nation : And 
 hafi made us unto our God Kings and Priejisy and 
 we fhall reign on the Earthy See. 
 
 The illuftrious Brightnefs wherewith this Glo- 
 ry (hines in Heaven, the All-fatlsfying Sweetnefs 
 which the View of it gives unto the Souls of the 
 Saints there polTeired of Glory, are not by us con- 
 ceivable nor to be exprefTed. I^ere this Love paf- 
 feth Knowledgey there we (hall comprehend the 
 Dimenfions of it. Yet even here, if we are not 
 flothful and carnal, we may have a refreihing Pro- 
 fpe6l of it ; and where Gompreheniion fails, ^et 
 Admiration take Place. 
 
 My prefent BuHaefs is to exhdrt others unto 
 : H 4 the 
 
^4 ^ 7^^^ ^W of^hrift 
 
 ^he Contemplation of it, though it be but a llttl?^ 
 a very little, affnall Portion of it, that I can cori:? 
 ceive; and lefs than that very little, that I caia> 
 exprefs. Yet may it be my Duty to excite no^ 
 only myfelf, but others alfo unto due Enquiries 
 after it, unto which End I offer the Things enitting. 
 I . Labour that your Mmds may continually be 
 fitt£d and prepared for fuch Heavenly Contempluti- 
 cm. If they are carnal and fenfual, or filled witti 
 earthly Things, a due Senfe of this Love ofChrtfl 
 and its Glory^ will not abide in them. Virtofi 
 and Vice in thei^r higheil Degrees are not more 
 diametrically oppofite and inconfiflent in the 
 fame Mind, than are an habitual Courfe of fenfual 
 "worldly Thoughts, and a due Contemplation of 
 the Glory of the Love of Chrifl: : Yea, an Ear- 
 neflnefs of Spirit, pregnant with a Multitude ©4" 
 Thoughts about the lawful O.ccafions of Life, \^ 
 obflruclive of ail due Communion with the Lprd 
 Jems Chrift herein. 
 
 Few there arc whole Minds are prepared 'm a 
 due Manner for this Duty. The x4.clions and 
 Communications of the mofl, evidence what is 
 the inward Frame of their Souls. They rove up 
 and down in their Thoughts, which are continu- 
 ally led by their Affe<flions into the Corners of the 
 Earth. It is in vain to call fuch Perfons unto 
 Contemplations of the Glory of Chrifl: in his 
 Love. An holy Compofijre of Mind by virtue 
 ©f fpiritual Principles, an Inclination to feek af- 
 ter Refrefnment in Heavenly Things, and to bath 
 the Soul in the Fc»<jntain of them, with conllant 
 Apprehenfions of the Excellency of this. Divine 
 GJory, are requited hereunto. 
 
 2. Be not fatisfied with. Gn7eral Notion': con- 
 cerning the Love of Chrifl:, which reprefcnt no 
 Glory unto the Mind; wherewith many deceive 
 ^hemieives. aH who believe his Divine Perfon, 
 
 picfi^fs 
 
In hh Love, 9jj 
 
 ^roMz a Valuation of h'is Lpve, and thtak thenx 
 net Chrijllans v/ho ^c otherwife minded: But 
 they have only General Notions y and not any dil^ 
 tinc\ 'Conceptions of it, and really know not what 
 it is. To deliver us from this Snare, peculiar 
 Meditations on its principal Concerns, are requi- 
 red of us. As, 
 
 1 . WhoCe Love it is ; namely, of the Divine Per- 
 fon of the SoA of God. He is expre;fly called God, 
 with refpect unto the Exercife of this Love; that 
 "^e'^may always confider whofe it-is, i John iii. 
 -1 6. Hereby perceive we the Love of God, becaufc 
 he laid down his Life for us. 
 
 2. By what Ways and Means this wonderful 
 Love of the Son of God, doth aft itfelf; namely^ 
 in the Divine Nature, by Eternal Afts of Wifdom, 
 
 -Gopdnefs and Grace proper thereunto j and in 
 
 ihe Human by Temporary Afts of Pity of-Com- 
 
 paflion, with all the Fruits of them in doing and 
 
 fuffering for us, Eph,"\\\. 19. And to know the 
 
 '"Love of Chrijiy which paffeth Knowledge, that ye 
 
 might be filled with all the Fulnefs of God, Heb. 
 
 ii. 14, 15. Yorafmuch then as the Children are Par^ 
 
 fakers of Fleflj and Blood ; be alpi himfelf likewife 
 
 9ook Part of the fame, that through Death he might 
 
 deftroy him that had the Power of Death , that is, 
 
 the Devil i And deliver them who through Fear of" 
 
 ' Death were all their Life-iime fubjeci to Bonda^:?, 
 
 Rev. i. 5. Unto him that loved us, and wafjjcu us 
 
 from our Sins in his ozun B':od, Sec. 
 
 3. What is the Freedom of it as unto any De- 
 fert on our Part, i John iv. 10. Herein is Love, 
 not that we loved God, but thai he loved us, and 
 fer.t his Son to be the Propitiation for our Sins. 
 It was Hatred not Love that we in ourfelves de- 
 f^rvedj which is a Gonlideration fuited to lill the 
 Soul with Self-abafement, the beft o£ Frames ia 
 tue Coi3,l^€niplaUoi^ ftfthe Glory of Chrifl. 
 
 4. What 
 
pO The uiory of LJjnjt: tn his Love, 
 
 4. What IS the Efficacy o^ it in lU Fruits and 
 Effe£ls, with fundry other Gonfiderations of the 
 like Nature. By a diilinft Pro(pe£t and Admira- 
 tion of thefe Things, the Soul may walk in this 
 Paradife of God, and gather here and there an 
 heavenly Flower, conveying unto it a fweet Sa- 
 vour of this Love of Chrift, Cant, ii. 2, 3, 4. As 
 the Lillie among Thorns, fo is my Love among the 
 Daughters, As the Apple-tree among the Trees of 
 the IVood, fo is my Beloved among the Sons, I fat 
 do-wny under his Shadow with great Delight, and^ 
 his Fruit was fweet to my Tdfte, He brought me\ 
 to the banqueting Houfe, and his Banner ever me 
 was Love,^ 
 
 Moreover, Be not contented to have right No- 
 tions of the Love of Chrift in your Minds, unlefs 
 you can attain a gracious Tafie of it in your Hearts ; 
 no mojef'than you would be to fee a Feaft or Banr 
 quet rShly prepared, and partake of nothing of 
 it unto your Refrefhment. It is of that Nature" 
 that we may have ^fpiritual Cenfation of it in 6ur 
 Minds ; whence it is compared by the Spoufe to 
 Apples and Flagons of Wine, We may tafie that 
 the Lord is gracious. And if we find not a Re- 
 lifh of it in our Hearts, we fhall not long retain 
 the Notion of it in our Minds. Chrift is the Meaff, 
 the Bread, the Food of our Souls. Nothing is in 
 him of an higher fpiritual Nouriftiment than his 
 Love, which we (hould always defire. 
 
 In this Love is he Glorious ; for it is fuch as no 
 Creatures, Angels, or Men could have the kaft 
 Conceptions of, before its Manifeftation by its 
 Effects : And after its Manifeftation, it is in this 
 World abfojutely in^omprehenfible. 
 
 CHAP. 
 
C 97 3 
 
 CHAP. VL 
 
 9 he Glory of Chrift in the "Difcharge of his 
 Mediatory Office, 
 
 S the Lor^ Chrift was Glorious m the Suf- 
 ception of his Oifice : So was he aifb in 
 its Difcharge, An unfeen Glory accom- 
 pariied him in all that he did, in all that he filter- 
 ed, Unfeen it was. unto the Eyes of the World, 
 but not in nis who alone can judge of it. Had 
 Men feen itj^ they would not have crucified the 
 Lord of Gloryk Yet to fome of them it was made 
 manifefl. Hence they teftified that in the DiA 
 charge of his Office, they beheld his Glory y the 
 Qlpry as of the only begotten of the Father^ John 
 i. 14. and that when others could fee neither 
 form nor Comelinefs in him that he Jhould be defi- 
 red, Ifa. liii. 2. And fo it is at this Day. I 
 fhall only make fome few Obfervations ; firft, on 
 what he did in a Way of ObediencCy and then on 
 yN\i2it\\Q fuff ere d in the Difcharge of his OiHce fb 
 undertaken by him. 
 
 I . What he didy what Obedience he yielded ua-i 
 to the La\v of God, in the Difcharge of his Office 
 (with refpedt whereunto he faid, Loy I come to do 
 thy JVilly Gqd, yea, thy Law is in my Heart) 
 it was all on his own free Choice or Election, and 
 was refolved thereinto alone. It is our Duty to 
 endeavour after Freedomy Willingnefsy and Ghear- 
 fulnefs in all our Obedience. Obedience hath it^ 
 formal Nature from our Wills, So much as there 
 is of our Wills, in what we do towards God, £0 
 much there is of Obedience, and no more. How- 
 belt, we are antecedently unto all Afts of our own 
 Wills obliged unto ^ that is called Obedience. 
 ^ \ From 
 
9® The Glory ofChrlfl in the 
 
 From the very Conflitution of our Natures, we, 
 are neceflTarilyfubiecl unto the Law of God. AlL 
 that is left unto us, is a voluntary Co^npUance • 
 with unavoidable Commands j with him it was- 
 not fo. An A6t of his own A\^iU and Choice pre-x 
 Ci?^<?^ all Obligation as unto Obedience. He p- 
 beyed becaufe he njpoujd, before hecaufe he ought. 
 He faid, Lo, I cmne to do thy Will, God^ bctbre. 
 he was obliged to do ti^iat A\^ilL. By his owq^. 
 Choice, and that in an A61 of InnniteCondefcen- 
 tion and Love, as we have (hewed, he wxs.mkd&, 
 of a Woman, 2.n.di t\itx^hy mqde^under t:he Law . \x\ 
 his Divine Perfon he v/a's Lord of the Law, above, 
 it, no more obnoxious unto its Commands, thaii 
 its Curfe. Neither was he afterwards in him-* 
 felf on his own Account unobnoxious unto it^ 
 Curfe, merely becaufe he was Innocent, but alfpr 
 becaufe he was every \Vay above the Law itf^lf, 
 and all its Force. f 
 
 This was tka original Glory of his Obedience^ 
 The A\^ifdornJ^!xhe Grace, the Love, the Con- 
 defcention that was in this Choice, animated every 
 Acl:, every Duty of his Obedience, rendring it aV 
 miable in the Sight of God, and ufeful unto us. 
 So when he went unto John to be baptized,, he 
 who knew he had no need of it on his own Ac- 
 count, would have declined the Duty of admi- 
 nifcring that Ordinance unto him ; but he replied. 
 Suffer it to he fi now : for thus it hecotneth us to 
 fulfil all Righteottfnefs , Matth. iii. 15. This X 
 have undertaken willingly of my own ' Accord 
 without any need of it for- myfelf, and therefore 
 will difcharge it. For hini who was Lord o? all 
 pniverfally, thus to fubmit himfelf to nniverfal 
 bbedience, carrieth along, with it an Evidence of 
 glorious Grace. . 
 
 2. This Obedience as unto the life and End 
 
 ©fit, v/as iiot for himfelf, but/c?rw. We were 
 
 ^ ■■' ^ oblige4 
 
T> if charge '^f hh Mediatory Office, ^^ 
 
 ^t)Ugecl unto it, and could not perform It ; he 
 was not obliged unto it any othtrwife but by, ^ 
 free A6t of his own "Will, and did perform it. 
 God gave him this Honour, that he fbould obey 
 for the whole Church, that by his Obedience ive 
 Jtobuld be made righteous ^ Rom. v. 19. Herein I 
 fay did God give him Honour and Glory, that his 
 Obedience Ihould ftand in the Stead of the perfe<::1 
 Obedience of the Church as unto Juftification. 
 
 3. His Obedience being abfolutely univerfal^ 
 and abfolutely perfect, was the great Reprefenta* 
 tive of the Holinefs of God in the Law. It was re- 
 prefented glorious when the Ten Words were written 
 by the Finger of God in Tables of Stone : It appears 
 yet more eminently in the fpiritual Tranfcription 
 of it in the Hearts of Believers : But abfoliktely 
 ^d perfectly it is exemplified only in the Holi- 
 nefs and Obedience of Ghrill:, which anfwered it 
 unto the utm.oft. And this is no fmall Part of 
 his Glory in Obedience, that the Holinefs of God 
 in the Law was therein, and therein alone in that 
 one Inftance, as unto human Nature, fully repre- 
 fented. 
 
 4. He wrought out this Obedience againft all 
 Difficulties and Opprejffions, * For although he was 
 abfolutely free from that Diforder which in us 
 hath invaded our whole Natures, which internal- 
 ly renders all Obedience difficult unto us, and 
 "perfect Obedience impofhble ; yet as unto Oppo- 
 iition from without in Temptations, Sufferings, 
 Reproaches, Contradi£lions, he met with more 
 than we all. Hence is that glorious Word, JU 
 tho' he ivere a Son, yet he learned Obedience, by 
 ,ihe Things -which hefuffered, Heb. v. 8. See our 
 Expofition of this Place. But, 
 
 5. The Glory of this Obedience ^rii'eth prin- 
 cipally from the Confideration of the Per/on, who 
 ithuii yielded it unto God, This was no other but 
 
 the 
 
idO the Glory ofChrlfl In the 
 
 the Son of God made Man ; God and Man in one 
 Perfon. He whawas in Heftven, above all. Lord 
 of all, at the fame Time lived in the World in a 
 Condition of no Reputation, and a Courfe of the 
 firifteft Obedience unto the whole Law of God. 
 He unto whom Prayer was made, prayed himfeif 
 Kight and Day. He whom all the Angels of Hea* 
 ven, and all Creatures worihipped, was continual- 
 ly converfant in all the Duties of the Worfhip of 
 God. He who was over theHouie, diligently ob* 
 ferved the meane/l Office of the Houle. He thaU 
 made all Men, in whofe Hand they are all as Clay* 
 in the Hand of the Potter, obferved amongfl them 
 the llridleft Rules o^ Juflice, in giving unto every 
 one his Due, and of Charity^ in giving good 
 Things that were not fo due. This is that which 
 itenders the Obedience of Ghrlft in the Difcharga 
 of his OiFice, both myflerious and glorious. 
 
 2. Again, The Glory of ChriA is propofed ua- 
 to us in what he fuffercd in the Difcharge of the 
 Office which he had undertaken. There belonged 
 indeed unto his Office, "Victory, Succefs, and 
 Triumph with great Glory, Ifa. Ixiii. i, 2, 3, 4, 
 5. Who IS this that cometh from Edom^ ixiith. die.d 
 Garments from Bozrah ? This that is glorious in 
 his Jpparely travelling in the Greatnefs of his 
 Strength ? I that fpeak in RighteouCnefs^ mighty 
 to fave. Wherefore art thou red in thine Apparel^* 
 and thy Garments like him that treadeth in the Wine* 
 fat ? I have troden the Wine-prefs alone ^ and of ^ 
 the People there was none with me ; For I •will 
 tread them in mine Anger y and trample them in 
 my Furyy and their Blood Jhall be fprinkled upo?i 
 my Garments, and I will ftuin all my Raiment. 
 For the Dayj)f Vengeance is in mine Heart , and the 
 Tear of my Redeemed is come.' And I looked, atid 
 there was none to help, and I wondred that there 
 was none to uphold : Therefore mine own Arm. 
 
 broueht 
 
Difchnrge af his Mediatory Office. 1 o i 
 
 Brought Sdlvation unto, mey and my Fury tt upheld 
 me. But there were Sufferings alfo required of hini 
 antecedently thereunto. Ought not Chrift fofuffer^ 
 and to enter into his Glory P 
 
 But fuch were thefe Sufferings of Chrift, as that 
 In our Thoughts about them, our Minds quickly 
 recoil in a Senfe of their Infufficiency to conceive 
 a Right of them : Never any one lanched into this 
 Ocean with his Meditations, but he quickly found 
 himfdf unable to fathom the Depths of it : Nor 
 fliall I here undertake an Enquiry into them. 1 
 Ihall only point at this Spring of Glory, and leave 
 it under a Vail. 
 
 We might here look on him as under the freight 
 of the Wrath of God, and the Curfe of the Law ; 
 taking on himfelf, and on his whole Soul, the 
 utmoft of Evil that God had ever threatned to Sin 
 or Sinners ; we might look on him in his Agony 
 and bloody Sweat, in his ilrong Cries and Suppli- 
 cations, when he was forrowful unto the Death, 
 and began to be amazed y in Apprehenfions of the 
 Things that were coming on him ; of that dread- 
 ful Trial which he was entring into : We might 
 Took upon him, conflicting with all the Powers of 
 Barknejs, the Rage and Madnefs of Men ; fuffer- 
 ing in his Soul, his Body, his Name, his Repu- 
 tation, his Goods, his Life ; fome of thefe Suffer- 
 ings being immediate from God above, others 
 from Devils and wicked Men, acting according 
 t6 the determinate Counfel of God ; we might 
 look on \iim. pray'mg, 'weeping, crying ont, bleeding, 
 dying, in all Things making his Soul an Offering 
 for Sin : So v/as he taken from Prifon, and Judg- 
 ment, and who ihall declare his Generation ? For 
 he was cut off from the Land of the Living, for 
 the Tranfgreffion {iVixh God) of my People was he 
 fmitteny Ifi. liii, 8 . But thefe Things I ihali not 
 infill on in particular, but leave th-cm under fuch 
 
 a Vaii 
 
t6i the dhry ofChrlfi in the 
 
 a Vail as may give us a Profped into them, Ai 
 l^r as to fill our Souls with holy Admiration. 
 
 LORD ! What is Man that thou ait thus mind- 
 ful of him ? And the Son of" Man that thou vi-* 
 llrell him ? Who hath known thy Mind, or who 
 hath been thy Counfellor ? O the Depth of the 
 Iciches both of the Wifdom and Knowledge of 
 God ! How unfearchable are his Judgments, 
 and his Ways paH: finding out I What ftiall we 
 fay unto thefe Things ? That God fpared not his 
 only Son, but gave him up unto Death, and all 
 the Evils included therein, for fuch poor loft Sin- 
 ners as we are ; that for our Sakes the eternal Son 
 of God (hould fabmit himfelf unto all the Evils 
 that our Natures are obnoxious unto, and that our 
 Sins had deferved, thatv/e might be delivered ! 
 
 How glorious is the Lord Chrift on this Ac- 
 count in the Eyes of Believers ! When Adam had 
 llnned, and thereby eterijally, according unto the 
 Sanction of the Law ruined himfelf and all his 
 PoRerity, he ftood ajfhamed, afraid, trembling, 
 as one ready to perijQi for ever under the Difplea- 
 fure of God. Death was that which he had de- 
 lerved, and Immediate Death was that v/hich he 
 looked for. In this State the Lord GhriH: in the 
 Promife comes unto him, and (ays, Poor Crea^ 
 iure ! How woful is thy Condition ! How def or- 
 msd is thy Appearance ! What is become of the 
 Beauty, of the Glory of that Image of God where- 
 in thou waft created ? How hafl thou taken oil 
 thee the monftrous Shape and Image of Satan ! 
 And yet thy prefent Tvliiery, thy Entrance into 
 Duft and Darknefs, is no Way to be compared 
 with What IS to cnfue. Eternal Difirefi lies at 
 the Door. But \^et look up once more, and be- 
 ho^d mcy that thou mayefi; have fome Glimpfe of 
 what is in the Defigns of Infinite Wifdom, Love 
 And Grace. Come forth from thy vain Shelter^ 
 
 th/ 
 
Dlfcharge of hh Mediatory Office, 103 
 
 thy hiding Place : I will put myfelf into thy Con- 
 dition. I will undergo and bear that Burden of 
 Guilt and Punifliment, which would fink thee e- 
 ternally into the Bottom of Hell. I will pay that 
 -which I never took ; and be made temporally a 
 Gurfe for thee, that thou mayefl: attain unto Eter- 
 nal Bleflednefs. To the fame Purpofe he fpeaks 
 unto convinced Sinners in the Invitation he gives 
 them to come unto him. 
 
 ^,c Thus is the Lord Chrifl fet forth in the Gofpel 
 evidently crucified before our EyeSy Gal. iii. i. 
 Namely, in the Reprefentation that is made of 
 his Glory, in the Suffering he underwent for the 
 Difcharge of the Office he had undertaken. Let 
 lis then behold him as poor, defpifed, perfecuted, 
 reproached, reviled, hanged en a Tree ; in all, 
 labouring under a Senfe of the Wrath of God due 
 unto our Sins. Unto this End are they recorded 
 in the Gofpel, read, preached, and reprefented 
 unto us. But what can we fee herein ? What 
 Glory is in thefe Things ? Are not thefe the 
 Things which all the World of Jews and Gen- 
 tiles ftumbled and took OiFence at ? Thofe where- 
 in he was appointed to be a Stone of Sturnbling^ 
 and 2iRock of Offence ? Was it not efteemed a 
 foolifiJ Thing to look for Help and Deliverance 
 by the Miferies of another ? To look for Life 
 by his Death ? The Apoftle declares at large that 
 fuch it was efteemed, i Cor. i. So was it in the 
 .Wifdom of the World. But even on the Account 
 of thefe Things is he Honourable, Glorious and 
 Precious in the Sight of them that do believe, t. 
 Pet. ii, 6, 7. For even herein he, waS the Wifdom 
 of God, and the Power of God^ i ddr. i. 24. And 
 the Apoflle declares at large the Grounds andRea- 
 fons of the different Thoughts and ik^|H-€henfi- 
 ons of Men concerning the Crofs and S>a&rings 
 of Chriil, a C>r. iv. 3, 4- ^^t if our Goffel &pW, 
 I ~ "^ it 
 
1 04 rhe Glory of Chrlft 
 
 it is hid to them that are loft : In ivhom the God 
 of this World hath blinded the Minds of them 
 •which believe not, lefi the Light of the glorious 
 Cofpel of Chrifi-y ivho is the Image of Cod, Jhduld 
 flmie unto them. 
 
 G H A P. VII. 
 
 ^he Glory of Chrifl in his Exaltation ^ after 
 the Accomplifhment of the Work of Medi- 
 ation in this fVorld, 
 
 WE may in the next Place behold the Glo- 
 ry of Chrill: with refpeft unto his Office 
 in the A£lings of God towards him, 
 which enfued on his Difcharge of it in this W orld, 
 in his o'wn Exaltation, 
 
 Thefe are the two Heads, whereunto all the 
 Frophefies and Predictions concerning Jefus Chrift 
 under the Old Teilament are referred, namely, 
 his Sufferings y and the Glory that enfued thereon, 
 I Pet. i. \\. All the Prophets tefiified beforehand 
 of the Sufferings of Chrifl ^ and the Glory that Jhould 
 follow. So when he h\m.k\£ opened the Scriptures 
 unto his Difciples, he gave them this as the Sum 
 of the Doctrine contained in them ; Ought not 
 Chrifl to have fuffered thefe Things ^ and to enter 
 into his Glory? Luke xxiv. 26. The fame is fre- 
 quently exprelTed elfewhere, Rom. xiv. 9? Phil. 
 ii. 5, 6, 7, 8. 
 
 So much as 'ive know of Chrifl, his Sufferings 
 and his Glory ; fo much do we under t^l and' of the 
 Scripturey and no more. 
 
 The£^c|fe the Two Heads of the Mediation of 
 Chrifl and his Kingdom ; and this is their Order 
 which they communicate unto the Church ; firfi 
 
 Suifer* 
 
In his Exaltation*. to^ 
 
 Sufferings, and t/jen Glory : Ifwefuffer, vie fljall 
 alfo reign with him, 2 Tim. ii. 12. They do but 
 deceive themfeives, who defign any other Method 
 of thefe Things. Some would reign here in this 
 World ; and we may fay with the Apoftle, -would 
 you did reign, that we might reign ivith you. But 
 the Members of the MylUcal Body muft be con* 
 formed unto the Head. In him, Sufferings went 
 before Glory ; and fo they muft in them. The 
 Order in the Kingdom of Satan and the World, 
 is contrary hereunto. Flrfl, the good Things of 
 this Life, and then eternal Mifery, is the Method 
 of that Kingdom, Luke xvi. 25. But Abraham 
 faid. Son, remember that thou in thy Life-time 
 received ft thy good Things, and like-wife Lazarus 
 evil Things : But now he is comforted, and thou 
 art tormented. 
 
 Thefe are the two Springs of the Salvation of 
 the Church ; the two anointed ones that (land be- 
 fore the Lord of the whole Earth ; from which 
 all the golden Oyl whereby the Church is dedicat- 
 ed unto God and fandl:ified doth flow. This Glo- 
 ry of Chrifl in his Exaltation which followed oa 
 his Sufferings, is that which we now enquire into. 
 And we fhall Hate our Apprehenfions of it in the 
 enfuing Obfervations. 
 
 I. This is peculiarly that Glory which the 
 Lord Chrift prays that his Difciples may be where 
 he is, to behold it. It is not folely fo, as it is 
 confidered abfolutely ; but it is that, wherein all 
 the other Parts of his Glory are made manifeft. 
 It is the Evidence, the Pledge, the Means of the 
 Manifeflation of them all. As unto all the In- 
 ftances of his Glory before infifled on, there was 
 a- Vail drawn over them whilfl he v/as in this 
 World. Hence the moft ^2:^ nothing of it,- and 
 the bell faw it but obfcurely. But in this Glory 
 that Vail is . taken oiF; whereby the whole Glory 
 
 .... i^ , ' -f 
 
io6 The Glory of Chrtfl 
 
 ofhis Perfon in itfelf^ and in the Work of Medi* 
 ation is moft illuflrioufly manifefted. When we 
 ihall immediately behold this Glory, we ihall fee 
 him as he is. This is that Giory whereof the 
 Father made Grant unto him before the Founda- 
 tion of the Vv^orld, and wherewith he was actu- 
 ally invefled upon his Afcention. 
 
 2 . By this Glory of Chrilt, I do not underftand 
 the effhitial Glory ofhis Divine Nature ; or his 
 being abfolutely in his own Perfon over all God 
 blejfed for ever ; But the Manifeflation of this 
 Glory in particular, after it had been vailed in 
 this AVorld under the Form of a Servant, belongs 
 hereunto. The Divine Glory of Chrill in his 
 Perfon belongs not unto his Exaltation ; but the 
 Manifeflation of it doth fo. It was not given him 
 hy free Donation ; but the Declaration of it unto 
 the Church of Angels and Men after his Humili- 
 ation was fo. Ke left it not whilft he was in this 
 "World ; but the direct Evidence and Declaration 
 of it he laid afide, until he was declared to he the 
 Son of God ivith Power, by the Refurreflion from 
 the Dead. 
 
 . When the Sun is under a tor^il Eclipfe, he lofeth 
 nothing of his native Beauty, Light, and Glory. 
 He is ftill the fame that he was from the Begin- 
 ning ; a great Light to rule the Day, To us he 
 appears as a dark ufelefs Meteor ; but when he 
 comes by his Courfe to free himfelf from the lunar 
 Interpojiiion unto his proper Afpeft towards us, 
 be manifefts again his native Light and Glory. 
 So was it with the Divine Nature of Chrift as we 
 have before declared. He vailed the Glory of it 
 by the Interpofition of the Flefh, or the Aflump- 
 tion of our Nature to be his own, with this Addi- 
 tion, that therein he took on him the Form of a 
 Servant, of a Perfon of mean and low Degree, 
 But this temporary ^c//>yc beijig paft ati4 over, 
 
 it 
 
In his Exaltation. I'o'f 
 
 it now lliines forth in its Infinite Lullreand Beau-" 
 ty, which belongs unto the prefent Exaltation 
 -of his Perfon. And when thofe v/ho beheld him 
 here as a poor, forrowful, perfecuted Man, dying 
 on the Crofs, came to fee him in all the infinite 
 increated Glories of the Divine Nature, manifefl*- 
 ing themfelves in his Perfon, it could not but fill 
 their Souls with 'tranfcendent Joy a'hd Admirati- 
 on. And this is one Reafbn of his Prayer for them 
 whilft he was on the Earth, that they might be 
 where he is to behold his Glory. For he knew 
 what ineffable Satisfacftion it would be unto them 
 for evermore. 
 
 3. I do not underfland abfolutely the G^/or/j^ctf- / 
 tion of the Human Nature of Chrifi ; That very / 
 Soul and Body wherein he lived and died, fiiffered / 
 and rofe again, tho' that alfo be included herein. 
 This alfo were a Subject meet for our Contempla- 
 tion, efpecially as it is the Exemplar of that Glo- 
 ry which he will bring all thoie unto, who be- 
 lieve in him. But becaufe at prefent wc look 
 fomewhat further, I Ihall obferve only one or 
 two Things concerning it. 
 
 I . That very Nature itfe If wKich. he took on 
 him in this "World, is exalted into Glory. Some i 
 under a Pretence of great Subtilty and Acuracy / 
 do deny that he hath either FielTi or Blood in 
 Heaven, that is, as to the Subftance of them ; 
 however you may fuppofe that they are changed, 
 purified, glorified. The great Foundation of the 
 €hurch, and all Gofpel Faith is, that he was made 
 Fief J y that he did partake of Flefh and Blood, even 
 as did the Children. That he hath forfaken that 
 Flefj a7td Blood wl\ich he was made in the Womb 
 of the bleffed Virgin ; wherein he lived and died, 
 which he offered unto God in Sacrifice, and 
 wherein he rofe from the Dead, is a Socinian Fic- 
 tion, What is the true Nature of the Glorifica- 
 I 3 tiQu 
 
io8 the Glory of Chrlft 
 
 tion of the Humanity of Chrift, neither thole who 
 thus furmiie, nor we can perfectly comprehend. 
 It doth not yet appear what weourfelves (hall be, 
 much lefs is it evident unto us what he is, whom 
 we (hall be lilie. But that he is ftill in the fame 
 Human Nature y wherein he was on the Earth, 
 that he hath the fame rational Soul, and the fame 
 Body, is a faadamental Article of the Chriftian 
 Faith. . 
 
 2. This Nature of the Man Chrift Jefus, is fil- 
 led 'With all the Divine Graces and PerfeSiions 
 "whereof a limited created Nature is capable. It 
 is not deifiedy it is not made a God ; it doth not 
 in Heaven coalefce into one Nature with the Di- 
 vine by a Compolition of them ; it hath not any 
 eflential Property of the Deity communicated un- 
 to it, fo as fubje<Stively to refide in it ; it is not 
 made Omnifcient y Gmmpreftnty Omnipotent :■ But it 
 is exalted in a Fulnefs of all divine Ferfc6lion in- 
 effably above the Glory of Angels and Men. It is 
 incomprehenfibly nearer God then they all ; hath 
 Communications from God, in glorious Light, 
 Love, and Power, ineffably above them all. But 
 it is ftill a Creature. 
 
 For the Subftance of this Glory of the Human 
 Nature of Chrifl, Believers fhall be made Partakers 
 of it ; for when we fee him as he is, we fhall be 
 like him ; but as imto the Degrees andMeafures of 
 it, his Glory is above all that we can be made 
 Partakers of: There is one Glory of the Sun, ar 
 not her of the Moon and Stars, and one Star differ- 
 eth from another in Glory, as the Apoflle fpeaks, 
 I Cor. XV. 41. And if there be a Ditrerence in 
 Glory among the Stars themfelves as to fome 
 Degrees of the fame Glory j How much more is 
 therebetween the Glory of the Smiy and that of 
 any iS/f^r whatever ? Such is the Difference that is 
 and will be unto Eternity between the Human 
 
 Na« 
 
In his Exaltation. 109 
 
 Nature of Chrift, and what glorified Believers do 
 attain unto. But yet this is not that properly * 
 wherein the GJLory . of Chrift in h is Exaltation 
 after hi^ Humiliation and JPe^t^,,, doth confift. 
 Th^'Things that belong unto it may,. be reduced 
 unto the enfuing Heads. 
 
 1. It confifteth in tliQExaltation of the Human 
 Nature, as fubfifting in the Divine Perfon^ above 
 the whole Creation of God, in Power, Dignity, Au- 
 thority and Rule, with all Things that the Wifdom 
 of God hath appointed to render the Glory of it 
 illuftrious. I have £0 largely infilled on the Ex- 
 plication and Confirmation of this Part of the pre- 
 sent Glory of Chrift^ in the Expofition of Jlel^. 
 I. 2, 2. tiiat I have nothing more to add there- 
 unto. 
 
 2. It doth Co in the Evidence given of the Infi- 
 nite Love of God the Father unto hhriy and his De^ 
 light in him, with the eternal Approbation of his 
 Difcharge of the Office committed unto him. Hence 
 he is faid to Jit at the Right-hand of God , or at the 
 Right-hand of the Majefly on high. That the Glory 
 and Dignity of Chrifl in his Exaltation is fingular^ 
 the higheft that can be given to a Creature, incom- 
 prehenfible ; that he is with refpedtunto the Dif- 
 charge of his Office, under the eternal Approba- 
 tion of God ; -that as fo glorioufly exalted, he is 
 proclaimed unto the whole Creation, are all con- 
 tained in this Exprefiion. 
 
 3. Hereunto is added the full Manlfeftatlon of 
 his own Divine Wifdom, Love and Grace in the 
 Work of Mediation and Redemption of the 
 Church. This Glory is abfolutely fingular and 
 peculiar unto him. Neither Angeh or Men have 
 the lead Intereft in it. Here we fee it darkly in 
 a Glafs ; above, it fliines forth in its Brightn^fs 
 to the eternal Joy of them who behold him. 
 
 This is that Glory which our Iji9rd Jefus GhriA 
 J 4 la 
 
no The Glory of Chrifl 
 
 in an efpecial Manner prayed that his Difciples 
 might behold. This is that whereof we ought to 
 endeavour a Profpeft by Faith, By Faith, I fay, 
 and not by Imagination. Vain and foolifh Men 
 having general Notions of this Glory of Chrift, 
 knowing nothing of the real Nature of it, have 
 endeavoured to reprefent it in Figures and Images 
 with all that Luftre and Beauty which the Art of 
 Painting, the Ornaments of Gold and Jewels, 
 can give them. This is that Reprefentation of 
 the prefent Glory of Chrifl, which being made 
 and propofed unto the Imagination and carnal 
 Affeftions of fuperflitious Perfbns, carriethfuch a 
 Shew of Devotion and Veneration in xht Papal 
 Church. But they err not knowing the Scripture, 
 nor the eternal Glory of the Son of GoA. 
 
 This is the fole Foundation of all our Medita- 
 tions herein. The Glory that the Lord Jefus 
 Chrift is in the real aftual PofTefTion of in Heaven, 
 can be no otherwife feen or apprehended in this 
 "World, but in the Light of Faith, fixing itfelf on 
 Divine Revelation. To behold this Glory of 
 Chrift is not an Act o? Fancy or Imagination. It 
 doth not confift in framing unto ourfelves the 
 Shape of a glorious Perfon in Heaven. But the 
 fteady Exercife of Faith on the Revelation and 
 Defcription made of this Glory of Chrift in the 
 Scripture, is the Ground, Rule and Meafure of 
 all Divine Meditations thereon. 
 
 Hereon our Duty it is, to call ourfelves to an 
 Account, as unto our Endeavour after a gracious 
 View of this Glory of Chrift : When did we 
 ftedfaftly behold it ? "When had we fuch a View 
 of it as wherein our Souls have been fatisfied and 
 refrefhed ? It is declared and reprefented unto us 
 as one of the chief Props of our Faith, as an Help 
 of our Joy, as an Objedi of our Hope, as a Ground 
 of our Confolation, as our greatefl Encourage- 
 ment 
 
Jn his Exaltation, 1 1 1 ; 
 
 ment unto Obedience and Suffering. Are our 
 Minds every Day converfant with Thoughts here- 
 of \ Or do we think ourfelves not much concerned 
 herein ? Do we look upon it, as that which is 
 without us and above us, as that which we fhall 
 have Time enough to confider when we come to 
 Heaven ? So is it with many. They care neither 
 ix)here Chrift is, nor •n)hat he is, fo that one Way 
 or other they may be faved by him. They hope, 
 as they pretend, that they fhall fee him and his 
 Glory in Heaven, and that they fuppofe to be 
 Time enough : But in vain do they pretend a De- 
 fire thereof; in vain are their Expeftations of any 
 fuch Thing. They who endeavour not to behold 
 the Glory of Chrill in this World, as hath been 
 often faid, fhall never behold him in Glory here- 
 after unto their Satisfa£lion ; nor do they defire 
 fo to do. Only they fuppofe it a Part of that Re- 
 lief which they would have when they are gone . 
 out of this World. For what fhould beget fuch 
 a Defire in them ? Nothing can do it, but fome 
 View of it here by Faith, which they defpife, or 
 totally negleft. Every Pretence of a Defire of 
 Heaverty and of the Prefence of Chrifl therein, 
 that doth not arife from, that is not refolved into 
 that Profpeft which we have of the Glory of Chrifl 
 in this World by Faith, is mere Fancy and Ima- 
 gination. 
 
 Our conftant Exercife in Meditatwn on this 
 Glory of Chrifl will fill us with Joy on his Ac- 
 . count, which is an effedlual Motive unto the Duty 
 itfelf. We are for the mofl Part felfifly, and 
 look no farther than our own Concernments. So 
 we may be pardoned and faved by him, we care 
 not much how it is with himfelf, but only pre- 
 fume it is well enough. We find not any Con- 
 cernment of our own therein. But this Frame is 
 . dire^ly oppofite unto the Genius of Divine Faith 
 ^?; and 
 
1 1 2 The Glory of Chrifl In his Exaltation. 
 
 and Love. For their principal Afbings confifl in 
 preferring Chrlft above ourlelves ; and our Con- 
 cerns in him above all our own. Let this then 
 jftir us up unto the Contemplation of this Glory. 
 "Who is it that is thus exalted over all ? Who is 
 thus encompafiedwith Glory, Majefty, and Power ? 
 'Who is it that fits down at the Right-hand of 
 the Majerty on high, all his Enemies being made 
 his Foot-ftool ? Is it not he, who in this World 
 was poor, defpifed, perfecuted and llain, all for 
 cur Sakes ? Is it not the fame Jefus who loved 
 us, and- gave himfelf for us, and wafhed us in his 
 own Blood ? So the ApofUe told the Jcvjs, that 
 the fame JefiiSj nvhom thty flew and hanged on a 
 Trte, God had exalted ivith his Right-hand to be 
 a Saviour, to give Repentance unto Ifrael, and the 
 Forgiventfs of Sins, Acls v. 30, 31. If we have 
 any Valuation of his Love, if v/e have any Con- 
 cernment in what he hath done and fuifered for 
 the Church, we cannot but rejoice in his prefent 
 State and Glory. 
 
 Let the World rage whilil: it pleafeth ; let it 
 ^et itfelf with all its Power and Craft againfc every 
 Thing of Ghrift that is in it ; which whatever is 
 by Ibme otherwife pretended, proceeds from an^ 
 Hatred unto his Perfon : Let Men make them- 
 felves drunk with the Blood of his Saints, we have 
 this to oppofe unto all their Attempts, unto our Sup- 
 portment. Namely, what he fays of himfelf ; Fear 
 not, I am the firfl and the lafl, he that liveth and 
 luas dead; and behold, I am alive for evermore^ 
 and have the Keys of Hell and Death, Rev. i. 17,18. 
 
 Bleffed Jefus ! We can sdd nothing to thee, no- 
 thing to thy Glory ; but it is a Joy of Heart 
 f^nto ui, that thou art what thou art ; that thou 
 ,^ art fo glorioufly exalted at the Right-hand of God ; 
 and do long more fully and clearly to behold that 
 Gjpry according to thy Prayer and Promife. 
 
 g H A P. 
 
C 113 ] 
 
 CHAP. VJ/L 
 
 jReprefentations of the Glory of Chrijl under 
 the Old Tejlament, 
 
 IT is faid of our Lord Jefus Chrift, that begin- 
 ning at Mofes, and all the Prophets, he decla- 
 red unto his Difciples in all the Scriptures the 
 Things concerning himfelf Luke xxiv. 27. It is 
 therefore manifefl that Mofes and the Prophets^ 
 and all the Scriptures, do give Teflimony unto 
 him, and his Glory. This is the Line of Life 
 and Light, which runs through the whole Old 
 Teftament ; without the Conduct whereof we can 
 underftand nothing aright therein : And the 
 Kegledl hereof, is that which makes many as 
 blind in reading the Books of it, as are the Jeius^ 
 the fame Vail being upon their Minds. It is Faith 
 alone, difcovering the Glory of Chrift, that can 
 remove that Vail of Darknefs which covers the 
 Minds of Men in reading the Old Teftamenty as 
 the Apoltle declares, 2 Cor, iii. 14, 15, 16. B-ut 
 their Minds were blinded : For unto this Day re- 
 maineth the fame Vail untaken a-way, in the read- 
 ing of the Old Teflament ; Which Vail is done aiuay 
 in Chrifh. But even unto this Day, -when Mofes is 
 read, the Vail is upon their Heart. Neverthe- 
 lefs, when it fhall turn to the Lord, the Vail fh all 
 be taken a-way. I (hail therefore confider briefly 
 fome of thofe Ways and Means whereby the Glo- 
 ry of Chrift was reprefented unto Believers under 
 the Old Teflament. 
 
 I. It was fo in the Inflitution of the beautiful 
 
 Worfjip of the Law, with all the Means of it. 
 
 Herein have they the Advantage above all tlia 
 
 Ifoiendid Ceremonies that Men can invent, in the 
 
 fe. out- 
 
114 Reprefentatiom of iH Glory of Chrift 
 
 outward "Worfhip of God ; they were deligned 
 and framed in Divine Wifdom to reprefent the 
 Glory of Chrift in his Perfon and his Office. This 
 nothing of human Invention can do, or once 
 pretend unto. Men cannot create Myfleriesy nor 
 give unto any Thing natural in itfelf, a Myflical 
 Signification. But fo it was in the Old Divine 
 Inftitutions. "What were the Tabernacle and 
 Temple ? What was the Holy Place with theUten- 
 fils of it ? What was the Oracle, the Ark, the 
 Cherubims, the Mercy-Seat placed therein ? What 
 was the High-Prieft in all his Veftments and Ad- 
 miniftrations ? What were the Sacrifices and an- 
 nual fprinkling of Blood in the moft Holy Place ? 
 What was the moft whole Syfltm of their reli- 
 gious Worlhip ? Were there any Thing but Re- 
 prefentations of Chrift in the Glory of his Perfon 
 and his Office ? They were a Shadoixj, and the Bo- 
 dy reprefented by that Shadow, was Chrift. If any 
 would fee how the Lord Chrift was in particular 
 forefignified and reprefented in them, he may per- 
 ufe our Expofition on the ninth Chapter of the Epijlle 
 unto the Hebrews y where it is handled fo at large 
 as that I ffiall not here again infift upon it. The 
 Sum is, Mofes ivas faithful in all the Houfe of 
 Cod, for a Teftimony of thufe Things which were 
 to be fpoken afterwards y Heb. iii. 5. All that Mofes- 
 did in the Ereflion of the Tabernacle, and the In- 
 ftitution of all its Services, was but to give an 
 antecedent Teftimony, by Way of Reprefentation, 
 unto the Things of Chrift that were aftc^rwards 
 to be revealed. And that alfo Was the Subftance 
 of the Miniftry of tht Prophets, r Pet. i. ir, 12, 
 Searching what, or what Manner of Time the Spi' 
 rit of Chrifi which was in them did fignify, when 
 it teflified before Hand the Sufferings of Chrifly 
 and the Glory that Jhould follow. Unto whom it was 
 ravealedy that not unto themfelvsSf but unto us "^ 
 
 tke^' 
 
Under the Old Teftament. lit;. 
 
 they did minifier the Things which are now reported 
 'unto you by them that have preached the Gofpel un- 
 to you, with the Holy Ghojt fent down from Hea- 
 ven ; which Things the Jngels dejire to look into. 
 The dark Apprehenfions of the Glory of Chrift 
 "Which by thefe Means they obtained, were the 
 Life of the Church of old. 
 
 2 . It was reprefented in the myfllcal Account 
 which is given us of his Communion with his 
 Church in Love and Grace. As this is intimated 
 in many Places of Scripture ; fo there is one en- 
 tire Book defigncd unto its Declaration. This is 
 the divine Song of Solomon who was a Type of 
 Chrift, and a Penman of the Holy Ghoft therein. 
 A gracious Record it is of the divine Communi- 
 cations of Chrift in Love and Grace unto his 
 Church, with their Returns of Love uiito him, and 
 Delight in him. And then may a Man judge 
 himfelf to have fomewhat profited in the Expe- 
 rience of the Myftery of a blefled Intercourle 
 and Communion with Chrift, when the Exprefli- 
 ons of them in that holy Dialogue , do give 
 Light and Life unto his Mind, and efficaci- 
 oufty communicate unto him an Experience of 
 their Power. But becaufe thefe Things are little 
 underftood by many, the Book itfelf is much ne- 
 glected if not defpifed. Yea to fuch Impudence 
 have fbme arrived, in foaming out their own 
 Shame, as that they have ridiculed the Expreflions 
 of it ; but we are foretold of fuch Mockers in the 
 laftjDays, that ihould walk after their own ungodly 
 Lufts ; they are not of our prefent Confideration. 
 P The former Inftance of the Reprefentations of 
 the Glory of Chrift in their Inftitutions of outward 
 Worfhlp with this Record of the inward Communi- 
 on theyjhad with Chrift in Grace, Faith, and Love, 
 gives us the Subftance of that View which they 
 had of his GJgry. What hgjy Strains of Delight 
 
1 1 6 Reprefentations of the Gldry of Chrlft 
 
 and Admiration, what Raptures of Joy, what fo- 
 Jemn and divine Complacency, what Ardency of 
 Affection, and Diligence in Attendance unto the 
 Means of enjoying Communion with him, this 
 Difcovery of the Glory of Chrift wrought in the 
 Souls of them that did believe, is Emphatically ex- 
 preffed in that Difcourfe. A few Days, a few 
 Hours fpent in the Frame charafterifed in it, is a 
 BlefTednefs excelling all the Treafures of the 
 ' Earth ; and if we, whofe Revelations of the fame 
 Glory do far exeed theirs, fhould be found to come 
 ihort of them in Ardency of AiFef^ion unto Chrijft, 
 and continual holy Admiration of his Excellencies, 
 we ihall one Day be judged unworthy to have re- 
 ceived them. 
 
 3. It was fo reprefented and made known un- 
 der the Old Tellament in his perfonal Appear- 
 ances on various Occaiions unto feveral eminent 
 Perfons, Leaders of the Church in their Genera- 
 itions. This he did as a Prceludium to his Incar- 
 nation. He was as yet God only ; but appeared 
 in the affumed Shape of a Man, to %nify what 
 he would be. He did tlot create an Human Na- 
 iure, and unite it unto himfelf for fuch a Seafon ; 
 only by his Divine Power he a£led the Shape of 
 a Man compofed of what Mtherial Suhftance he 
 pleafed, immediately to be dilTolved. So he api- 
 peared to Abraham, to Jacob, to Mofes, to Jo (1m a, 
 and others, as I have at large elfewhere proved 
 and confirmed. And hereon alfb, becaufe he was 
 the Divine Perfon who dwelt in, and dealt with 
 the Church, under the Old Teftament from firft 
 to lad, in 'io doing, he conftantly aflumes unto ■ 
 \iiiii{^^ Human Affeciions, to intimate that a Sea- 
 fon would come when he would immediately a6t 
 in that Nature. And indeed after the F^ll, there 
 is nothing fpoken of God in the Old Tefiament, 
 nothing of his Inilitutions, nothing of the Wayf' 
 
 and 
 
Under the Old Tefiament, n 7 
 
 and Manner of dealing with the Church, but what 
 hath reJpeft unto the future Incarnation of^Chrift. 
 And it had been abfurd to bring in God under 
 perpetual Jnthropopathis, as grieving, repenting, 
 being angry, well pleafed, and the like, were it 
 not but that the Divine Perfon intended, was to 
 take on him the Nature wherein fuch AfTeiftions 
 do dwell. 
 
 4. It was reprefented in Prophetical ViJions,\ 
 So the ApoHle affirms that the Vifion which /- j 
 faiah had of him, was, when he fa-w his Glory, 
 John. xii. 41. And it was a blefled Reprefenta- 
 tion thereof. For his Divine Perfon being exalt- 
 ed on a Throne of Glory y his Train filled the Tem- 
 ple. The -whole Train of his Glorious Grace fil- 
 led the Temple of his Body. This is the true 
 Tabernacle which God pitched, and not Man. 
 The Temple which was deftroy'd and which he 
 raifed again in three Days, wherein dwelt the 
 Fulnefs of the Godhead, Col. i. 19. This Glory 
 was now prefented unto the View o{ T faiah. Chap, 
 vi. 1,5. In the Tear that King Uzziah died, I favj 
 alfo the Lord fitting upon a Throne y high and lifted 
 upy and his Train filled the Temple. Then faid I, 
 Wo is me, for I am undone, hecaufe I am a Man of 
 unclean LipSy and I dwell in the midft of a People 
 ofitnclean Lips : For mine Eyes havefeen the King, 
 the Lord ofHoJts. Which filled him with Dread 
 and Aflonifhment. But from thence he was re-r 
 lieved, by an Adt of the Minillryof that Glorious 
 One, taking away his Iniquity by a Coal from the 
 Altar, which typified the purifying Efficacy of his 
 ^Sacrifice. This was Food for the Souls of Belie- 
 vers ; in thefe and on the like Occafions, did the 
 whole Church lift up their Voice in that Holy 
 Cry, Make hafte our Beloved, and be thou like to a 
 
 oe, or to a young Hart on the Mountains of Spices. 
 
 Qt the fame Nature was his Glorious Appear- 
 ance 
 
Ii8 Reprefentations of the Glory of Chrtfl 
 
 ance on Mount Sinai at the giving of the Law, 
 Exod. xix. For the Defeription thereof by the 
 Pfalmifl, Pfal. Ixviii. 17, 18. is applied by the 
 Apoftle unto the Afcenjion of ChriJ} after his Re- 
 furreclion, Ephef. iv. 8. Wherefore he faith y When 
 he afcended up on high, he led Captivity captive, 
 and gave Gifts unto Men. Only as it was then 
 full of outward Terror, becaufe of the giving of 
 t\i& fiery Lawy it was referred unto by the Pfahnifty 
 as full of Mercy, with refpeft unto his Accom- 
 pliftiment of the fame Law. His giving of it was 
 as Death unto them concerned, becaufe of its Ho- 
 linefs, and the Severity of the Curfe wherewith 
 it was attended ; his fulfilling of it was Life^ by 
 the Pardon and Righteoufnefs which iflued from 
 thence. 
 
 5. The Doctrine of his Incarnatiomwherchy he 
 became the Subjed: of all that Glory which we 
 enquire after, was revealed, altho' not fo clearly 
 as by the Golpel, after the a6lual Accompliftiment 
 of the Thing itfelf. In how many Places this is 
 done in the Old Teflament, I have elfewhere de- 
 clared,; at leaft I have explained and vindicated 
 marfy of them (for no Man can prefume to know 
 them all) Vindic. Evangel. One Inflance therefore 
 Ihali here fuffice, and this is that of the fame Pro- 
 phet Ifaiahy Chap. ix. ^yd, 7. Unto us a Child is 
 lorn, unto us a Son is given, and the Government 
 fhall he on his Shoulder : And his Name fijall he 
 called Wonderful, Counfeller, the mighty God, the 
 everlafling Father, the Prince of Peace. Of the 
 Increafe of his Government and Peace there fhall be 
 no End, upon the Throne 0/' David, and upon his 
 Kingdom to order it, and eflahlijh it nnjith Judgment 
 and luith Juflice from henceforth and for ever: The 
 Zeal of the Lord of Hofts iv ill perform this. This 
 one Teftimony is fufficient to confound all Jews, 
 Socinians^ aili Other fift^inies of the Glory of 
 
 Chrift. 
 
Under the Old Teflament. 119 
 
 Chrift. I do acknowledge, that notwithftanding 
 this Declaration of the Glory of Chrift in his fu- 
 ture Incarnation and Rule, there remained much 
 Darknefs in the Minds of them unto whom it was 
 then made» For although they might and did ac- 
 quiefce in the Truth of the Revelation, yet they 
 could frame to themfelves no Notions of the Way 
 or Manner of its Accompli(hment. But now whea 
 every Word of it is explained, declared, and its 
 Myftical Senfe vifibly laid open unto us in the 
 Gofpel, and by the Accomplilhment exaftly an- 
 fwering every Expreflion in it, it is judicial Blind- 
 nefs not to receive it. Nothing but xh^ Satanic 
 cal Pride of the Hearts of Men which will admit 
 of no EfTefts of Infinite Wifdom, but what they 
 fuppofe they can comprehend, can fhut their 'Eyes 
 againft the Light of this Truth. 
 
 6. PromifeSy Prophe/ies, Predi^io-ns, concern- 
 ing his Perfon, his Coming^ his Office, his King- 
 dom, and his Glory in them all, with the Wifdom, 
 .Grace and Love of God to the Church in him, are 
 the Line of Life, as was faid, which runs through 
 .all the Writings of the Old Teftament, and take 
 up a great Portion of them. Thofe were the 
 Things which he expounded unto his DifcipJes 
 out of Mofes and all ths Prophets. Concerning 
 thefe Things he appealed to the Scriptures a- 
 gainft all his Adverfaries ; Search the Scriptures^ 
 for they are they that tejiifie of me. And if we 
 Jind them not, if we difcern them not therein, it 
 IS becaufe a Vail of Blindnefs is over our Minds. 
 Nor can we read, ftudy, or meditate Qn the Writ- 
 ings of the Old Teftament unto any Advantage, 
 unlefs we defign to find out and behold the Glo- 
 ry of Chrift declared and repreieuted in them. 
 For want hereof they are 2ifealed Bock to many 
 unto this Day. 
 
 'f; 7. It i? ufualin the Old TcHameat to fet cut 
 I. K the 
 
110 ReprefentathnsofiheGhryofZhriftf Sec, 
 
 the Glory of Chrift under Metaphorical Expreffl* 
 ons ; yea it aboundeth therein. For fuch Allufi" 
 ens are exceedingly fuited to let in a Senfe into 
 our Minds of thofe Things which we cannot dif- 
 tindtly comprehend. And there is an Infinite 
 Condefcenfion of Divine Wifdom in their Wa^ 
 of Inflru<5lion, reprefenting unto us the Power of 
 Things {piritual, in what we naturally difcerni 
 Inflances of this kind in calling the Lord Ghrift 
 by the Names of thofe Creatures which unto our- 
 Senfes reprefent that Excellency which is fpiritu- 
 ally in him, are innumerable. So he is called 
 the Rofe for the (weet Savour of his Love, Grac-e 
 and Obedience ; the Lilly for his gracious Beauty 
 and Amiablenefs ; the Pearl of Price for his worth, 
 for to them that believe he is precious ; the Vine 
 for his Fruitfulnefs ; the Lion for his Power ; the 
 Lamb for his Meeknefs and Fitnefs for Sacrifice, 
 with other Things of the like Kind almofl innu- 
 merable. 
 
 Thefe Things have I mentioned, not with a- 
 ny Defign to fearch into the Depth of this Trea- 
 sury of thofe Divine Truths concerning the Glo- 
 ry of Chrifl ; but only to give a little Light un- 
 to the V/ords of the Evangelift, that he opened un- 
 to his Difciples out of Mofes and all the Prophets 
 the Things which concerned himfelf ; and to flir 
 up our own Souls unto a Contemplation of them 
 as contained therein. 
 
 C H A p. IX. 
 
 ^he Glory of Chrift in' his Intimate Conjunclion 
 -with the Church, ^ 
 
 w 
 
 HAT concerns the Glory of Chrift in the 
 
 Miffion of the Holy Ghoft unto the' 
 Church;, widi all x)\^ Divine 'ftuths tha- 
 
 arc 
 
TheChryofChrifl^ he* t2t 
 
 are branched from it, I have at large declared ia 
 my Difcourfe concerning the -whale Difpenfatlon 
 of the Holy Spirit. Here therefore it muft have 
 no Place amongll thofe many other Things whicl^ 
 oifer themfelves unto our Contemplation, as Parts 
 of this Glory, or intimately belonging thereuntQ. 
 I Ihall iniifi: briefly on Three only, which cannot 
 be reduced directly unto the former Heads. 
 
 And thefirft ofthefe is, That intimate Conjunct 
 tion that is betiveen Chrift and the Church ; \v Irenes 
 it is juft and equal in the Sight of God, according 
 unto the Rules of his Eternal Righteoufnefs, that 
 what h^ did and fuffered in the Discharge of his 
 Office, fhould be elleemed, reckoaed, and impa- 
 led unto us, as unto al] the Fruits and Benefits 
 of it, as if we had done and fuifered the fame 
 Things ourfelves. For this Cpnjun6}ion of his 
 •with u», was an Aft of his own Mind and Will, 
 wherein he is ineffably glorious. 
 
 T\it Enemies of the Glory of Qhrifl and of his 
 Crofs, do take this for granted j That there 
 ought to be fuch a ConjunQiQn he,tWQQn the guilty 
 Per/on and him thditfuffers for him^ as that in him 
 the guilty Perfon may be faid in fom£ Senfe to 
 undergo the Punifhment himfe.lf. But then they 
 affirm on the other Hand ; That there was nQ 
 fuch Conjun6Hon bet\veen Qhrifl and Sinners, none 
 at all ; but that he was a Man, as they were Men; 
 and otherwife, that he was at the greatejft Dif- 
 tauce from them all, as it is pofllble for one Man 
 to be from another, Socin. de Servat. lib. 3. cap. 
 3. The Falfenefs of this latter AfTertion, and the 
 gFofs Ignorance of the Scripture under a Pretetjite 
 Qf Subtiltyy in them that make it, will eviden^lj^ 
 appear in our enfuing Difcourfe. 
 
 The Apoftle tells us, i Pet. ii. 24. That in his 
 ftiun felf he bare cur Sins in his own Body on the 
 a[r^e\ -aMChap.iu. 1 8.. Thi^i. he. Tuffer^d far Sin, 
 % K 2 • the 
 
12^ "^he Glory ofChrlfi In his 
 
 the Juft for the Unjuft, that he might bring us m* 
 to God. But this feems fomewhat ftrange untO" 
 Reafon ; where is the Juftice, where is the Equi- 
 ty, that the Juft fhould fuffer for the Unjuft ? 
 "Where is Divine Righteoufnefs herein ? For it 
 was an A£t of God, The Lord hath laid on him the 
 Iniquities of us ally Ifa. liii. 6. The Equity hereof^ 
 with the Grounds of it, muft be here a little en- 
 quired iiito. 
 
 Firft ofall, it is certain that all the Ele£l, thd 
 whole Church of God, fell in Adam^ under the 
 Curfe due to the Tranfgreffion of the Law* It is 
 fo alio, that in this Curfe, Death both Temporal 
 and Eternal was contained. This Curfe none 
 could undergo and be faved. Nor was it coniift* 
 ent with the Righteoufnefs^ or Holinefs, or' 
 Truth of God, that Sin ihould go unpunished. 
 Wherefore there was a Neceflfity upon a Suppofi- 
 tion of God's Decree tofave his Church, of aTr^w/^ 
 lation of Punijhment ; namely, from them who had 
 deferved it, and could not bear it, unto one who 
 had not deferved it, but could bear it. 
 
 A Suppofition of this Tranflation of Punifhrnent 
 by Divine Dilpenfation, is the Foundation of Ghri- 
 ftian Religion, yea of all fupernatural Revelation 
 contain'd in the Scripture. This was firft inti- 
 mated in the firft Promife ; and afterwards ex- 
 plained and confirmed in all the Inftitutions of 
 the Old Teftament. For although in the Sa- 
 crifices of the Law there was a Revival of the 
 greateft and moft fundamental Principle of the 
 Law of Nature, namely, that God is to be worjlnp- 
 ped with our heft ; yet the principal End and Ufe 
 of them, v/as to reprefent this Tranflation of Pu- 
 nijhment from the Offender unto another, wiio 
 was to be a Sacrifice in his Stead. 
 
 The Reafons of the Equity hereof, and the ua- 
 TpeakaMe Giory of Chrifl: herein; is w|St we now 
 
 enquire 
 
Intimate ConjunSlion with the Church, 123. 
 
 enquire into. And I ihall reduce what ought to 
 be ipoken hereunto, to the enfuing Heads. 
 
 I. It is not contrary unto the Nature of Divine 
 Juflice ; it doth not interfere with the Principles 
 of natural Light in Man, that in fundry Cafes. 
 fome Perfons /hould fuffer Punijhment for the Sins 
 and Offences of others . 
 
 I fhall at prefent give this Aflertion no other 
 Confirmation, but only that God hath often done 
 lb, who will, who can do no Iniquity. 
 
 So he affirms that he will do, Exod, xx. 5. 
 Vifiting the Sins of the Fathers upon the Children 
 unto the third and fourth Generation. It is no 
 Exception of Weight, that they alfo are Sinners, 
 continuing in their Fathers Sins ; fon the worft 
 of Smners mufl not be dealt unjuftly withal ; but 
 they muft be fo if they are punifhed for their Fa- 
 thers Sins, and it be abfolutely unlawful that any 
 one^ fhould be punifhed for the Sin of another. 
 
 So the Church affirms ; Our Fathers have fin* 
 nedy and are not ; and lue have born their Iniqui 
 ties, Lam. v. 7. And fo it was : For in the Ba^ 
 byloni/h Captivity God punifhed the Sins of their 
 Fore-fathers, efpecially thofe committed in the 
 Days of Manajfeh, 2 Kings xxiii. 26, 27. Not-, 
 ivithfiandingy the Lord turned not from the Fierce- 
 nefs of his great JVrathy nuheretviih his Anger 'was 
 kindled againft Judahy becaufe of all the Provoca- 
 tions that Manajfeh ha^ prcvocked him ivithuL 
 And the Lordfaid, I wtfl remove Judah alfo out' 
 of my Sight, as I have removed Ifrael, and ivill' 
 cafl off this City Jerufalem, ivhich I have chofen, 
 and the Houfe of which I faid, My Name fl} all be 
 there. As afterwards in the final Deflruction of 
 that Church and Nation, God punifhed in them 
 the Guilt of all bloody Perfecutions from the be- 
 ginning of the World, Luke xi. 50, 51. That the- 
 Shod of all the Prophets, which u as /hfdfrem 
 K 3 t/?e 
 
i«4 ^^^ Glory cfChrift in his 
 
 ihe FoundatioH of the IVorld, may he required &■ 
 this Generation. From the Blood of Abet unto the 
 Blood of Zacharias, which perijhed between the 
 ^Itar avd the Tem^ple : Verily I fay unto you, it 
 fhall he required of this Generation. 
 
 3o Canaan was curfed for the Sin of his Father, 
 Gen. ix. 25. Jnd he faid, Curfed be Canaan ; a 
 J^ervant of Servants fhall he be unto his Brethren, 
 Raul's ^^v^n Sons were put to Death for their Fa- 
 ther's bloody Cruelty, 2 Sam. xxi. 9, 14. For 
 tl>e Sia of David, feventy thoufand of the Peo- 
 ple were deAroyed by an Angel, concerning 
 "w)>om he faid, It is I that have finned and done 
 ^yil, thefe Sheep what have they\done ? 2'|Sam. xxiv. 
 15, 17. Likewife, i Kings xxi. 29. Seef} thou how 
 j^hab humbleth himfelf before me ? Becaufe he hum* 
 kl£th himfelf before me, I will 7iot bring the Evil in 
 his Days : But in his Sons Days itiill I bring the 
 Evil upon his Houfe. So was it with all the Ghii«« 
 4ren gr Infiinrs that perifhed in the Flood, or in 
 the Conflagration of Sodom and Gomorrah. And 
 Other Inllanc^s of the like Nature may be aflign- 
 «d. 
 
 It is therefore evident. That there is no Incon^ 
 Jiftency with the Nature of Divine Jufiice, nor 
 the Rules of Reafon among Men, that in fundry 
 <5f.fes the Sins of fome may be puniihed on 0- 
 thers. 
 
 2 . It is to be obferved that this Adminiftration 
 of Juftice is not promifcuous, that any what- 
 ever, may bepuniihed for the Sins of any others. 
 There is always a fpecial Caufe and Reafon of it \ 
 and this is a peculiar Conjun6lion between them 
 yho lln, and thofe who are punllhed for their 
 Sins. And two Things belong unto this Con- 
 junction, (i.) Efpecial Relation. (2.) Efpecial 
 fffutua' IntereJ}. 
 
 %, THere is an efpecUl Relation required unto 
 
 this 
 
Intimate Conjun€iiofi ivith the Church. 1 25 
 
 this Tranflation of Punijhment, Such as that be- 
 tween Parents and Children, as in mofl of the 
 Ihflances before given ; or between a King and 
 Subjects, as in the Cafe of David. Hereby the 
 Perfons finning, and thofe fuifering, are confti- 
 tuted ane Body, wherein if one Member olfend, 
 another may juftly fuifer : The Back may anfwer 
 for what the Hands takes away. 
 
 2 . It confifts in mutual Inter efl, Thofe whofe 
 Sins are punifhed in others, have fuch an Inter efi 
 in them, as that their being fo, is a Punifhment 
 unto themfelves. Therefore are fuch Sinners 
 threatned with the Poniihment and Evils that fhall 
 befall their Pofterity or Children for their Sakes 
 "which is highly penal unto themfelves, Numb, 
 xiv. 33. Tour Children /hall wander in the Wilder- 
 nefs forty Years y and bear your JVhoredoms. The' 
 Punishment due to their Sins is in Part transferred 
 unto their Children, and therein did the Sting of 
 their own Punifhnu^nt alfo confift. 
 
 3. There is a greater, a more Intimate Conjunc-^ 
 tlony a nearer Relation, an higher mutual Intereil 
 between Chrift and the Churchy than ever was or 
 can be between any other Perfons or Relations in 
 the World, whereon it became jnft and equal in 
 the Sight of God, that he (hould fufTer for us, and 
 that what he did and fuffered fhould be imputed 
 unto us, which is farther to be cleared. 
 
 There neither is nor can be any more than a 
 Threefold Gonjunftion between diverfe, diftintlr 
 Perfons. The firll is Natural, the fecond is Mo-^ 
 ral, v/hereuto I refer that whkh is Spiritual of 
 Myflical'y and the third Fceieraly by vertue of mu<. 
 tual Gompa£t. In all thefe V/ays is Chrill in Con' 
 junSiion 'with his Church, and in every one of 
 them, in a Way Singular and Peculiar. 
 
 I. The firft Conjun£lion of diftinft Perfons is 
 J^Iatural, G^d hath made all Mankind of gne Blood, 
 K 4 Aa^ 
 
12 6 The Glory ofChrifl in his 
 
 Afts xvii. 26. Whereby there is a Cognation and 
 Alliance between them all. Hence every Man, 
 is every Mans Brother or Neighbour, unto -whom 
 loving Kindnefs is to be fhewed, Luke x. 36. 
 Which noiv of thefe three, thinkejt thou, ivas Neigh' 
 hour unto him that fell among the Thieves ? And 
 this ConjundUon was between Chrift and the 
 Church ; as the Apoftle declares, Heh, ii. 14, 15. 
 forafmuch then as the Children are Partakers of, 
 Ihfh and Blood, he alfo himfelf likeivife took Part 
 of the fame, that through Death he might deflroy 
 him that had the Power of Death, that is, the De- 
 vil : Jnd deliver them, ivho through Fear of Death, 
 ivere all their Life-time fubje^ to Bondage, 
 Hence both he that fan^iifieth, and they ivho are 
 fanSlified, are all of one, Ver. 11. His infinite 
 Gondefcenfion in coming into this Communion 
 and Conjunction of Nature with us, was before 
 declared : But it is not common, like that between 
 all other Men Partakers of the fame Nature. 
 There are two Things wherein it was peculiar and 
 eminent. 
 
 I. This Conjun6lion between him and the 
 Church, did not arife from a Neceffity of Nature, 
 but from a voluntary Aft of his "Will, The Con- 
 junftion that is between all others is neceffary. 
 Every Man is every Mans Brother whether he will 
 or no, by being a Man. Natural Generation com- 
 municating to every one his Subfiflence In the 
 fame Nature, prevents all Afts of their own Will 
 and Choice. With the Lord Chrifl: it was other- 
 "wife, as the Text afhrms : For fuch Keafons as are 
 there exprefTed, he did by an Aft of his own Will 
 partake of Fief}) and Blood, or came into this Con- 
 junftion with us. He did it of his own Choice, be- 
 cauje the Children did partake of the fame. He u'o/^ Id 
 be what the Children were. Wherefore the Con- 
 iun^ion c£ Chrift in human Nature with the 
 
 Church, 
 
Intimate Conjun6lion luith the Church, itf 
 
 Church, is ineffably diftind from that common 
 Conjunction which is amongft all others in the 
 fame Nature. And therefore, altho* it fhould not 
 be meet amongft mere Men, that one (houid a£t 
 and fuffer in the Stead of others, becaufe they are 
 all thus related to one another as it were whether 
 they will or no ; yet this could not reach the Lord 
 Chrift, who in a ftrange and wonderful Man- 
 ner came into this Conjunction by a meer A£t of 
 his own. 
 
 1 . He came into it on this Defign, and for this 
 only End, namely, that in our Nature taken to 
 be his ovjny he might do and fuffer what was to be 
 done and fuffered for the Church : So it is added 
 in the Text ; That by Death he might deflroy him 
 'who had the Power of Death ; and deliver them 
 •who for fear of Death were fubjeSl to Bondage, 
 This was the only End of his Conjunction- ifi Na- 
 ture with the Church : And this puts the Cafe be- 
 tween him and it, at a vaft Diflance from what is 
 or may be between other Men. 
 
 It is a foolifh Thing to argue, that becaufe a 
 mtre Participation of the fame Nature among Men, 
 is not fufficienr to warrant the Righteoufnefs of 
 punifhing one for another; that therefore the 
 Conjunction in the fame Nature betwixt Chrift 
 and the Church, is not a fufficient and juft 
 Foundation of his fuffering for us, and in our 
 Stead : For by an Ad of his own Will and Choice 
 he did partake of our Nature, and that for this' 
 very End, that therein he might fuffer for us, aSj 
 the Holy Ghoft exprefly declares. Amongft othen 
 there neither is nor can be any Thing of this Na- 
 ture, and fo no Objection from what is equal or. 
 inequal amongft them, can arife againft what is 
 equal between Ghrift and the Church. And herein 
 is he glorious and precious unto them that be^ 
 lieve, as we fhall fee immediately. 
 
 2. There 
 
izg The Glory tfChrifl in his 
 
 2 . There is a Myflical Conjnn6lion between 
 Chrifl and the Cl;iurch;^ which anfwers all the moft 
 flri^l real or moral Unions or ConjunSiions betv/eea 
 other Perfons or Things. Such is the Gonjiin£i:i- 
 on between the Head of a Body and its Members,, 
 or the Tree of the Vine and its ^Branches whicii 
 are real i or between an Husband and Wife^ 
 which is moral and real alfo. That there is fuch 
 a'Conjun£i:ion between Chrift and his Church, the 
 Scripture plentifully declares, as alfb that it is the 
 Foundation of the Equity of his fuffering in its 
 Stead. So fpeaks the Apoftle, Eph, v. 25, 26^ 
 27, 28, 2^, 30, 31^ 32. Husbands love your Wives ^ 
 even as Chrtfl alfo loved the Church (that is, his 
 "Wife, the Bride the Lamb's Wife) and gave him- 
 filf for it, &c. Being the Head and Husband of 
 the. Church, which was to be fanftified andfaved, 
 and could be fo no otherwife but by his Blood and 
 Sufferings, he was both nieet fo to fuffer, and it 
 was righteous alfo that what he did and fuffered 
 fhould be imputed unto them for whom he both 
 4id it, and fuffered. Let the Adverfaries of the 
 Glory of Ghrift alTign any one Inftance ofjiiclfa 
 ConjunSlion, Union and Relation between any a* 
 inongft Mankind, as is between Ghrift and the 
 Church, and they may give fome Countenance 
 imto their Cavils againft his Obedience and Suf- 
 ferings in our Stead, with the Imputation of what 
 he did and fufJered unto us. But the Glory of 
 Chrifl: is fingular herein, and as fuch it appears 
 unto them by whom the Myflery of it is in any 
 Meafure fpiritualiy apprehended. 
 
 But yet it will be faid, that this myftlcal Con* 
 }uyi6lion of Chrifl: with his Church is confequenfial 
 unto what he did and fuffered for it; for it enfues 
 on the Convcrfion of Men unto him. For it is by 
 Faith that we are implanted into hiiji. Until that 
 be actually wrought ia us, we have »o myflical Con-^ 
 
 jun6iion 
 
Intimate ConjunSiton 'with the Church, 12^ 
 
 J uft^ion with him. He is not an JfeaJ, or an Huf" 
 band unto unregenerate, unfanftified Unbeliever^, 
 whilft they continue fo to be : And fuch was the 
 State of the whole Church when Chrift fufFered 
 for us, Rom. v. 8. But God commendeth his Love 
 toivard us, in that vihile we were yet Sinners, Chrifl 
 died for us, Eph. ii. 5. Even when we were dead 
 in Sins hath quickned us together with Chrifl. 
 There was therefore no fuch myjiical Conjundion 
 between him and the Church, as to render it meet 
 and equal that he Ihould fuffer \\\ its Stead. Where- 
 fore, the Church is the Effed of the Work of Re* 
 demption, ,that which rofe out of it, which was 
 made and conftituted by it ; and cannot be fb the 
 OhjeSf of it, as that which was to be redeemed 
 by vertue of an antecedent Conjunction with it, 
 X anfwer, 
 
 I . Although this Myftical ConjunSiion is not ac- 
 tually confummate without an actual Participation 
 of the Spirit of Chrift, yet the Church of the Elect 
 was defigned antecedently unto all his Sufferings, 
 tojbe his Spoufe and Wife, foas that he might love 
 her and fuffer for her ; fo it is faid, Hof, xii. 12, 
 Ifrael ferved for a Wife, and for a Wife he k^t 
 Sheep. Howbeit, (he was not his married Wife 
 until after he had ferved for her, and thereby pur- 
 chafed her to be his Wife ; yet as he lerved for 
 her, fhe is called his Wife, becaufe of his Love 
 unto her, and becaufe fhe was {6 defigned to be 
 upon his Service. Co was the Church defigned 
 to be the Spoufe of Chriit in the Counfel of God, 
 whereon he loved her, and gave himfelf for her. 
 Hence in the Work of Redemption, the ChurcK 
 was the ObjeSi of it as defigned to be the Spoufe 
 of Chrift, and the Effe^ of it, inafmuch as that 
 thereby it was made meet for the full Confumma- 
 tioii of that Alliance ; as the Apoftle exprefly de- 
 plores, Eph. V. 25, 26, 27. Husbands love your^ 
 
 Wives^ 
 
^^r 
 
 130 The Glory of Chrift m his 
 
 Wives ^ even as Chrift alfo loved the Churchy 
 gave himfelf for it : That he might fanSiifie and 
 cleanfe it with the ivajhing of Water, by the Word* 
 That he might prefent it to himfelf a glorious Churchy 
 not having Spot or Wrinkle, or any fuch Thing .* 
 But that it fljould he holy and without Blemiflj, 
 
 2. Antecedently unto all that the LordGhrifl, 
 did and fuifered for the Church, there was a fu- 
 preme Aft of the Will of God the Father, giving 
 all the Ele6l unto him, intrufting them with him» 
 to be redeemed, fanftified and faved ; as himfelf 
 declares, JohniL-viu 6. I have manifefied thy Name 
 unto the Men which thou gave me out of the World : 
 Thine they were, and thou gaveft them me, and 
 they have kept thy Word. Ver, 9. I pray for them^ 
 I pray not for the World, but for them which thou 
 haft given me, for they are thine. Chap. x. 14, 
 15, 16. And on thefe Grounds this myftical Con- 
 junction between Chrift and the Church hath its 
 Vertue and Efficacy before it be actually confum- 
 mate. 
 
 3. There is 2. feeder al ConjunSlion between di{^ 
 tinft Perfons : And as this is various according unto 
 the Variety of the Interefts and Ends of them that 
 enter into it ; fo that is moft eminent, where one 
 by the common Gonfent of all that are concerned, 
 undertakes to be a Sponfor or Surety for others, to 
 do and anfwer what on their Part is required of 
 them for attaining the Ends of the Covenant. So 
 did the Lord Chrift undertake to be Surety of the 
 new Covenant in behalf of the Church, Heb. vii. 
 22. By fo much was Jefus made a Surety of 
 a better Teftament ; and thereon tendred him- 
 felf unto God to do and fuffer for them, ia- 
 their Stead, and on their Behalf, whatever was 
 required, that they might be fandlified and faved, 
 Thefe Things I have treated of at large elfewhere, 
 
 -515 containing a great Part of the Myftery of the, 
 
 WilHom 
 
Intimaie Conjunciion luith the Church, rjii 
 
 *Wifdom of God in the Salvation of the Church. 
 Here therefore I do only obferve that this is that 
 thereby the my ftical Conjunciion that was between- 
 Chrift and the^Church, whereon it was meet, jufi, 
 and equal m the Sight of God, that what he did 
 tod fuffered (hould be imputed unto us, is com- 
 pleated. 
 
 Thefe are fome of the Foundations of that My- 
 fiery of trajmitting the Sins of the Church, as unto 
 the Guilt and Punifhment of them, from the Sinners 
 themfehres unto another, every AVay innocent pure 
 and righteous in himfelf, which is the Life, Soul 
 and Centre of all Scripture Revelations. And 
 herein is he exceedingly Glorious, and precious un- 
 to them thAt believe. No Heart can conceive, 
 iio Tongue can exprefs the Glory of Chrift herein. 
 Now becaufe his infinite Condefcenfion and Love 
 herein have been fpoken to before, I fhall here on- 
 ly inftance its Greatnefs in fome of its EfFedts. 
 
 I. It ihines forth in the Exaltation of the Righ^ 
 teoufnejs of God in the ForgiveneCs of Sins. There 
 is no more adequate Conception of the Divine Na- 
 ture, than that of Jujlice in Rule and Govern- 
 ment. Hereunto it belongs to punifh Sin accord- 
 ing unto its Defert : And herein confifted the 
 firft Ablings of God as the Governor of the ra- 
 tional Creation ; They 'did fo in the eternal Punifh- 
 ment of the Angels that finned, and the cafting of 
 Adam out of Paradife, an Emblem alfo of ever- 
 laftihg Ruin. Now all the Church, all the Elefb 
 of God are Sinners : They were fo in Adam ; they 
 have been and are fo in themfelves. What doth 
 beconje the Juftice of God to do thereon ? Shall 
 It diimifs them all unpunished ? Where then is 
 •that Juftice which fpared not the Angels who fin- 
 'ned, nor Adam at the firft ? Would this Procedure 
 have any Confonancy thereunto, be reconcilable 
 'unto rt? Wherefore the Eftabiilhment of the 
 
 Righ- 
 
j^ T'/fe Glery of Chrifi in his 
 
 Righteoufnefs of God on the one Hand, and thi 
 Forgivenefs of Sin on the other, feem fo contra 
 di£tory, as that many flumble and fall at it eteri 
 nally, Rom, x. 3, 4. For they being ignorant oj 
 Cod's Righteoufnefs, &nd going about to eflablij 
 their otun Righteoufnejsy have not fubmitted them^ 
 felves unto the Righteoufnefs of God, For Chrifi 
 the End of the Law for Righteoufnefs to every ond 
 that belitveth. 
 
 But in this Interpofition of Chrift, in this TranJ-*^ 
 lation of Punifhment from the Church unto him^^ 
 fey vertue of his Gonjundion therewith, there is 
 a blefTed Harmony between the Righteoufnefs of 
 God, and the Forgivenefs of Sins; the Exempli- 
 fication whereof, is his Eternal Glory. blejfed 
 Change ! fweet Permutation j as Jufiine Martyr 
 fpeaks. 
 
 By Vertue of his Union with the Church, which 
 of his own Accord he entred into, and his under* 
 taking therein to anfwer for it in the Sight of 
 God, it was a righteous Thing with God, to lay 
 the Punijh?nent of all our Sins upon him, fo as tha^ 
 he might freely and gracioufly pardon them ajl, 
 to the Honour and Exaltation of his Juftice, a$ 
 well as of his Grace and Mercy, Rom, iii. 24, 25, 
 26. Being juftified freely by his Grace, through 
 the Redemption that is in Jefus Chrifi, Whom God 
 hath fet forth to be a Propitiation, through Faith 
 in his Blood, to declare his Righteoufnefs for the 
 Remiffion of Sins that are pafi, through the For^ 
 hearance of God, To declare, 1 fay, at this Time 
 his Righteoufnefs : That he might be jufi, and the 
 Juflifier of him which believeth in Jefus. 
 I Herein is he Glorious in the Sight of God, An- 
 jgels and Men. Id him there is at the fame Time, 
 in the fame divine A(5lings,a glorious Refplendea- 
 •cy of Juflice and Mercy ; of the one in punifhing^ 
 pf the other in pardoning. The appearing Incon- 
 
 fiftency 
 
Jntimaie ConjtmBion with the Church, j^j 
 
 iiftency between the Righteoufnefs of God and the 
 Salvation of Sinners, wherewith the Gonfciences 
 of convinced Perfons are exercifcd and terrified, 
 and which is the Rock at which moft of them fplit 
 themfelves into eternal Ruin, is herein removed 
 and taken away. In his Crofs were divine Holi- 
 tiefs and vindictive Juilice exerciied and mani"« 
 feflsd ; and through his Triumph Grace and Mercy I 
 are exerted to the outmofi. This is that Glory/ 
 which ravilheth the Hearts, and fatiates the Soulsf 
 •of them tha^t believe. For what can they delire 
 more, what is further needful unto the Reft and 
 Compofure of their Souls, than at one View tp 
 behold God eternally well pleafed in the Decla- 
 ration of his Rjghteoufnefs, and the Exercife of 
 his Mercy, in order unto their Salvation ? In due 
 A pprehenlion? hereof, let my Soul live; in the 
 Faith hereof let me die, and let prefent Admira- 
 tion of this Glory make Way for the eternal En- 
 joyment of it in its Beauty and Fulnefs. 
 
 He \s Glorious in that the La-w of God in its 
 preceptive Part, or as unto the Obedience which 
 it required, was perfeftly fulfilled and accomplifh- 
 ed. That it ihould be fo, was abfolutely necef- 
 fary from the Wifdom, Holinefs and Righteouf- 
 nefeofhim, by whom it was given: For what 
 could be more remote from thofe Divine Perfcfti- 
 ons, than to give a Law, which never was to be 
 fulfilled in them unto whom it was given, and who 
 were to have the Advantages of it ? This could 
 not be done by us ; but through the Obedience, 
 of Chrift by vertue of this his myftical ConjunSfi- 
 on with the Church, the Law was (b fulfilled in 
 us by being fulfilled for us, as that the Glory or 
 ■God in the giving of it, and annexing eternal Re- 
 wards unto it, is exceedingly exalted, Rom. viiz. 
 3, 4. For -what the Law could not do, in that it 
 •ivas weak through the Flejh, God fending his own 
 
 Son 
 
134 *^kc Glory ofChrifl h the 
 
 Son in ihe Likenefs of Jinful Flejh, arid for S'lH 
 condemned Sin in the Flefh : That the Righteoufnefs 
 of the Law might be fulfilled in us, luho ivalk not 
 after the Flefh, but after the Spirit. 
 
 This is that Glory of Chrift whereof one View 
 by Faith, will fcatter all the Fears, anfwer all the 
 Objections, and give Relief againft all the De(^ 
 pondencies of poor tempted, doubting Souls ; 
 and an Anchor it will be unto all Believers, which 
 they may caft within the Vail, to hold them firm 
 and ftedfaft in all Trials, Storms and Tempta- 
 tions in Life and Death. 
 
 CHAP. X. 
 
 The Glory of Chrlft in the Communication of 
 ^ himfelfunto Belieyers, 
 
 ANother Inftance of the Glory of Chriil 
 which we are to behold here by Faith> 
 and hope that we fliall do fb by Sight 
 hereafter, confifts in the myflerious Communicati' 
 on of him fe If and all the Benefits of his Mediation^ 
 unto the Souls of them that do believe y to their pre^ 
 fent Happinefs and future eternal Bleffednefs. 
 
 Hereby he becomes theirs as they are his j which 
 is the Life, the Glory and Confolation of the 
 Church, Cant, vi. 3. / am my Beloved' Sy and my 
 Beloved is mine : He feedeth among the til lies. 
 Chap. ii. 16. iii. 10. He and all that he is being 
 appropriated unto them by vertue of their myfti- 
 cal Union ; there is, there muft be fome Ground, 
 formal Reafon and Caufe of this Relation betweea 
 Ghrift and the Church, whereby he is theirs, and 
 they ars his ; he is ia them, and they iii him ; 
 
Communication of him felf unto Bellevets, 1 3^ 
 
 Jo as it is not between him and other Men in the 
 World. 
 
 The Apoftle fpeaking of this Communication of 
 Chrift unto the Church, and the Union between 
 them, which doth enfue thereon, affirms that it is 
 a great Myftery ; for I fpeak, faith he> concerning 
 Chri/t and the Churchy Z^\itLv. ^2, 
 
 I ihall very briefly enquire into the Caufes> 
 Ways and Means of this myfticul Communication 
 whereby he is. made to be ours, to be in us, to 
 dwell with us, and all the Benefits of his Media* 
 ation to belong unto us : For> as was faid, it is 
 evident that he doth not thus communicate himfelf 
 unto all by a natural Neceffity, as the Sun gives 
 Light equally unto the whole World ; nor is he 
 prefent luithal by an Ubiquity of his Human Na* 
 ture ; nor as fome dream, by a Diffujion of his 
 rational Soul into all ; nor doth he become ours 
 by a carnal eating of him in the Sacrament ; but 
 this My fiery proceeds from, and depends on other 
 Reafons and Gaufes, as we (hall briefly declare. 
 
 But yet before I proceed to declare the Way 
 and Manner whereby Chrift communicateth him- 
 felf unto the Church, I muft premife fomethmg 
 o^ divine Communications in general, and their Glo-- 
 ry. And I fhall do this by touching a little on 
 the Harmony and Gorrefpondency that is between 
 the Old Creation and the New. 
 
 1. All Being f Power y Goodnefsy and Wifdom 
 •were originally, elfentially, infinitely in God ; 
 And in them with the other Perfe^lioas of his 
 Kature, confifted his eflential Glory. 
 
 2. The Old Creation was a Communication of 
 Being and Goodnefs by Almighty Power, directed 
 by infinite Wifdom, unto all Things that wer* 
 created for the Manifeftation of that Glory. This 
 was the 6.rii Communication of God unto any Thing 
 t^uthout hiflafelf, and it was exceeding glorious, 
 
 X. PfaL 
 
f3^ 'SFheOtcry efChrtft In ih§ 
 
 ffaL XIX. I. I^he Heavens declare the (flopyt ajf 
 Cod : j^nd the Firmament Jhevjeth his handy tVork, 
 B-ofli. i. 20. For the invifible Things of him from, 
 •^e Creation of the IVorld are clearly feen^ being 
 itnderfiood by the Things that are made, even hii 
 0isrnal Poiuer and Godhead, fo that they are with* 
 md Excidfe. And it was a curious Machine, frame4 
 JD the Subardmation and Dependency of one 
 Thing on another, without which they could not 
 fobfifl, nor have a Continuance of their Beings, 
 jftill Creatures below live on the Ea»th, and tha 
 j^rodufts of it ; the Earth fot its whole Prodn6ii^ 
 en depends on the Sun and other heavenly Bodies, 
 as God declares, Bof. ii. ai, 22. 1 will hear ^ fait ^ 
 tike Lord, I will hear the Heavens, and ihey /hall 
 hear the Earth, and the Earth fhall hear the Corn^^ 
 and the Wine, and the Oil, and they fhall hear Jez-* 
 reeL God hath given a Subordinatiori of Things 
 In a Concatenation of Caufes whereon their Sul> 
 fiftence doth depend. But, 
 
 4. In this mutual Dependency on, and S"oppli«$ 
 unto one another, they all depend on, and ar« 
 influenced from. God himCelf, the eternal Fountains 
 of Being, Power, and Goodnefs. He bears the Hea* 
 vens ; and in the Continuation of this Ordbr by 
 Conltant Divine Communication of Being, Good- 
 nefs and Power, unto all Things, God is no lefs 
 glorified than in the firft Creation of them, J^s 
 xiv. 17. Neverthelejs he left not himfelf without 
 witncfs, in that he did go^d, and gave us Rain 
 from Heaven, and fruitful SeafonSy filling our- 
 Hearts with Fmd and Gladnefs. Chap. xvii. 24* 
 God that made the V/orld, and all Things therein, 
 
 feeing that he is the Lord of Heaven and Earth, 
 dwelleth not in Temples made with Hands. 
 
 5. This Glory of God is viflble in the Mattel* 
 of it, and is obvious unto the Reafon of Mankind ; 
 for from his Worjks ©f Crsatioa ^ad Providencoi 
 
 they 
 
Communlcifikn of hliHfiif urifo StHeVerj. i^ 
 
 they ruay learn his eternal Power and GQdkc^4i 
 ^herein he i§ ^fT^atially glorious. 
 
 ^. 3ut ^y this diving Gommuaic^tioii, Gbd di4 
 liQt intend only to glorifie himfelf in the eflential 
 Properties gf hi§ Nature, but his Eptiiftence alfo ii^ 
 D^r^f Per/on^ ^ of father, Spn and Spirit. For air 
 though the whole Creadon iii its firfl framing, 
 %^d iq its Pfrfedtipn, was and is by ^n Emanation, 
 gf fgyidt $i>4 Gpodnels frpn;^ the Diving Nature 
 iipL th? Perfon pf ^he Father, ^s he is the Fountain 
 of the Trlriity, whence h? is (aid peculiarly to b^ 
 the Qr^ztQT of all Things ; yet the immediate Ope- 
 ration m ?h<? Creatipn was from the Sen, the Power 
 and Wifdorti of the Father, Johnx, i, 2,3. In th? 
 Beginning vj^s the Wgrd, (ind the Word was tyiti^ 
 Opdy ^d th? Wgrd was Ggd. The fame was in the 
 Beginning with God. All Things were made by hirri,^ 
 4nd withQiit him was ngt any Thing mad^ that was 
 made. Col. u 116. H?b. i. 3. And as upon the firft 
 produftion of the Mafs of the Creation, it was 
 Under the fpecial Care of the Spirit of God to pre- 
 ferve and cherifti it, unto the Production of all 
 ifiiljtindl: Sorts of Creatures, Gen. i. 2. And the 
 flarth was withofit Form and Void, and Darknefs 
 *was upon the Face of the Deep : And the Spirit of 
 God moved upon the Face of the Waters. So in the 
 Continuance pf the whole there is an elpecial 0* 
 peration of the fame Spirit iri all Things. Nothing 
 can fubfill one Moment by vertiae of the Depends 
 dence which all Things hav^onone another, with*- 
 !9Ut ^ continual JLmanatipn of Power from hir% 
 Pfal. CIV. 29, 39 . Thou hidefi thy Face, and they art 
 troubled : Thou takef} away their Breath, they die^ 
 f(nd return to their Duji. Thou fendeft forth thy 
 Spirit, they are created : And thou rene^eji thp 
 face of the Earth. 
 
 By thefe divide CommUnicdtions in the Pr6du(fti* 
 
 ^B ^li.Pi'driryASi^a &f ^ht Qt^^x^^, 4oth <^Qd ma^ 
 
 iU % nifeil 
 
138 ^he Clory ofChrlfl In the 
 
 nifeft his Glory, and by them alone in the Way of 
 >fature he doth fo ; and without them, although 
 he would have been for ever efFentially glorious, 
 yet was it impofTible that his Glory fhould be , 
 known unto any but himfelf. Wherefore on thefe 
 divine Communications doth depend the whole Ma- 
 nifeflation of the Glory of God. But this is far 
 more eminent, though not in the outward EfFe^^s 
 of it fo vifible in the new Creation, as we Ihall fee. 
 
 1 . All GoodnefSf Grace y Life, Light, Mercy and 
 Poiver, which are the Springs and Caufes of the 
 Kcw Creation, are all originally in God, in the Di- 
 vine Nature, and that infinitely and effentially. In 
 them is God eternally or effentially glorious, and 
 the whole Defign of the New Creation was to ma- 
 nifeft his Glory in them by external Communica- 
 tions ot them and from them. 
 
 2 . The firft Communication of, and from thefe 
 Things, is made unto Chrifl: as the Bead of the 
 Church. For in the firft Place, it pleafed God that 
 in him fhould all the Fuhiefs of thefe Things divell^ 
 fo as that the whole New Creation m\g\i\. conjifl in 
 him. Col, i. 17, 18, 19. And this was the firil 
 Egrefs of divine Wifdom for the Manifeftation of 
 the Glory of God in thefe holy Properties of his 
 Nature. For, 
 
 3. This Communication was made unto him 
 as a /?d'/>c//fcjry andTreafury of all that Goodnefs, 
 Grace, Life, Light, Power and Mercy which were 
 necefTary for the Conftitution and Prefervation of 
 the New Creation. They were to be laid up in 
 him, to be hid in him, to dwell in him; and 
 from him to be communicated unto the whole myf- 
 tical Body defigned unto him, that is, the Church. 
 And this is the firft Emanation of divine Power 
 and Wifdom for the Manifellation of his Glory 
 in tne New Creation. Thi^ Conilitution of Chrift 
 as the Head of it, and the Treafuring up in him, 
 
 all 
 
Communlcathn of himfelf unto Believers. 159, 
 
 all that was neceflary for its Produ£lion and Pre- 
 fervation, wherein the Church is chofen and pre» 
 ordained in him unto Grace and Glory, is the 
 Spring and Fountain of divine Glory in the Gom» 
 munications that enfue thereon. 
 
 4. This 6'cww««/V^f/<?« unto Chrifl is (i.) Un- 
 to his Perfon : And then (2.) With refpeft unto 
 this Office. It is in the Perfon of Ghrill that all 
 Fuhtefs doth originally dwell. On the Aflumption 
 of Human Nature into perfonal Union with the 
 Son of God, all Fulnefs dwells in him bodily. 
 Col. ii. 9. And thereon receiving the Spirit in 
 all Fulnefs,-and not by Meaiiire, all the Treafareg 
 of Wlfdom and Knowledge were hid in him, CoL 
 ii. 3. and he was filled with the unlearchable 
 Riches of Divine Grace, Ephef. iii. 8. And the 
 Office of Chrift is nothing but the Way appointed 
 in the Wifdom of God, for the Communication 
 of the Treafures of Grace, which were communi- 
 cated unto his Perfon. This is the End of the 
 whole Office of Chrift in all the Parts of it, as he 
 is a Priefij a Prophet and a King. They are I fay, 
 nothing but the Ways appointed by infinite M^if- 
 dom for the Communication of the Grace laid up. 
 in his Perfon unto the Church. The tranfcen- 
 dent Glory hereof, we have in foms weak Mea* 
 fure enquired into. 
 
 5. The Decree o£ E legion prepared, If I may 
 fo fay, the Mafs of the new Creation. In the Old 
 Creation, God iir/1: prepared and created the Mafs 
 or Matter of the whole, which afterwards by the 
 Power of the Holy Spirit, was formed into all the 
 diftinit Beings whereof the whole Creation was 
 to confift ; and animated according to their dif* 
 tin<ft Kinds. 
 
 xAnd in order unto the Produ^ion and Perfecting 
 
 of the Work of the new Creation, God did from 
 
 Eternity in the holy Purpofc of his Wi^ prepare, 
 
 L 3 ^n« 
 
t^ The Chfy dfChHJt in fh 
 
 and in '0^£\gnfet apart unto himfelf, that p6n\6h 
 o£ Mankind -whereof it was to confifl. Hereby 
 tfeeywere only the peculiar Matter that was to 
 Be wrought upon by the Holy Ghdft, and the 
 glorious Fabrick of the Church erecied out of 
 it. What was faid, it may be> of the natural 
 Body, by the Pfalmifl, is true of the myftical Body 
 of Chriil, which is principally intended, PfaL 
 cxxxix. 15,16. My Suhftance ivas 7tbt kid frcM 
 thee, ivhen I ivds made in Secret ; t^nd curioufly 
 wrought in the low eft Parts of the Earth. Thini 
 Eyes did fee my Siibftance yet being imterfe6i, and 
 in thy Book all my Pdemhers luere v^ritteiiy vjhick 
 in Countinuance luere fafhionedy 'when as yet there 
 ^as none of them. The Subflance of the Churchi 
 whereof it was to be formed, was under the Ey^ 
 ctf God, as propofed in the Decree of Ek6li6it % 
 vet was it as fuch imperfect. It was not foiriaed of 
 &iaped into Members of the rnyftical Body. But 
 they were all written in the Book of Life. And ij^ 
 i*urfuance of the Purpofe of God, there they ar^ 
 by the Holy Spirit in the w^hole Gonrfe and Gonti» 
 nuance of Time in th^ir feverai Generations hy 
 Ihiohed into the Shape defigned for them. 
 
 6. This therefore is herein, the glorious OrdeH 
 ©F divine Gommunications. From the infinite e^ 
 ternal Spring of Wifdom, Grace, Goodnefs, and 
 luove in the Fnthef-, all the Effe<5ls whereof unto 
 Jiis End were treafured up in the Perfon and Me* 
 ^iation of the Son ; the Holy Spirit uhto whoirn 
 the actual application of thefn is comrhitted, com* 
 6iunicates Life, Light, Power, Grace and Merrp 
 iinto all that are defigned Parts of the Netu Crea^ 
 fion. Hereon doth God glorifie bbth the effehtiai 
 properties of his Nature, his infinite Wifdonj^ 
 power, Goodnefs and Grace, as the only eternal 
 Spring of allthefe Things ; and alfo his ineffiibi^ 
 glorioij^s JSi^iftmce m tM^ PerMs^ by th^ -Ordet 
 
Commumcau on tf htmfelf ufiU Eekevers . t^t 
 
 dfthe Gommunication of thefe Things unto the 
 ■Church, which are originally from his Nature. 
 And herein Is the glorious Truth of the Bleffed 
 Trinity y which by Tome is oppof^d, by fome ne^ 
 glefted, by moll looked on as that which is % 
 much above them, as that it doth not belong un» 
 to them, made precious unto them that believe, and 
 becomes the Foundation of their Faith and Hope. 
 In a View of the glorious Order of thofe divine 
 Comrnunications, we are in a fleady Gontempla> 
 tion of thg ineffable Glory of the Exiilence of the 
 Nature of God in the Three diftin<3: Perfons of 
 Father, Son and Ploly Ghofl. 
 
 7. According unto this Divine Order y the Elec^ 
 in all Ages are by the Holy Spirit moving and 
 acting on that Mafs of the New Creation y formed 
 and animated with fpiritual Life, Light, Grace 
 and Power unto the Glory of God. They are 
 HOt called accidentally according unto the external 
 Occafions and Caufes of their Converflon unto 
 God ; but in every Age, at his own Tiriie a,n4 
 Seafon, the Holy Spirit communicates thefe Thing! 
 unto them, ia the Order declared iiato the Glory 
 of God. 
 
 8. And III the fame Manner is tfaie vVhoic ]^ev9 
 Creation preferved every Day; tv^r^ Momet^ 
 there is vital Power and Strength, Mercy and 
 Grace communicated in this Divine Order to ail 
 Believers in the World. There is a continual In* 
 fluence from the Fountain, from the H-ead, into 
 all the Members, whereby they all confifl in him, 
 are afted by hira,* who worketh in us both to wiJi 
 find to do of his c%un good Pleafure : And thft 
 Apoftle declares that the whole Conflitution of 
 Church-order is fuited as an external Inllrument 
 to promote thefe divine Communications, unto all 
 the Members of the Church itfelf, Eph. iv. 13, 14^ 
 ^^i i^. Till -m^U nfmcln the Unlt^ ^of ihcFmth^ and 
 
 J- 4 of 
 
\4'^ The CIcry tifChrlJt in the 
 
 4Df the Ktiow ledge of the Son of God, unto a perfeB 
 Man, unto the Meafure of the Stature of the Fulnefs of 
 Chrifi : That we henceforth be no more Children, 
 ioffed to and fro, and carried about "with every 
 Wind of Do5irine, by the Slight of Men, and cun- 
 ning Craftinefs, 'whereby they lie in wait to deceive : 
 JBut fpeaking the Truth in Love, ?nay grow up into 
 him in all Things, which is the Head, even Chrift : 
 From whom the whole Body fitly joined together^ 
 find compared by that which every Joint fuppUeth, 
 according to the effectual Working in the Meafure 
 ef every Part, maketh Increafe of the Body^ unto 
 the edifying of itfelf in Love, 
 
 This in general is the Order of Divine Commu' 
 ntcations, which is for the Subflance of it conti- 
 nued in Heaven, and ftiall be fo unto Eternity ; 
 For God is, and ever will be All and in All. But 
 at prefent, it is invifible unto the Eyes of Flefh, 
 yea, the Reafon of Men. Hence it is by the moft 
 defpifed, they fee no Glory in it : But let us con- 
 fider the Prayer of the Apoftle, that it may be o* 
 therwife with us, Ephef. i. i6, 17, 18, 19, 20, 21, 
 22 , 2 ;^ . ( /) Ceafe not to give Thanks for you, making 
 Mention of you in my Prayers : That the God of 
 eur Lord Jefus Chrifi, the Father of Glory, may 
 give unto you the Spirit ofWifdom and Revelation y 
 in the Knowledge of him : The Eyes of your Under* 
 (landing being enlightned ; that ye may know what 
 is the Hope of his Calling, and what the Riches of 
 the Glory of his Inheritance in the Saints : And what 
 is the exceeding Greatnefs of his Power to us -ward 
 ivho believe, according to the working of his mighty 
 Power : Which he wrought in Chrifi when he raifed 
 him from the dead, and fet him at his own Right' 
 hand in the heavenly Places, Ear above all Prin- 
 cipality, and Poiuer, and Might, and Dominion, and 
 e,very Name that is named, not only in this World 
 hut alfo in thdkt 'whichi^ to come : And hath putal 
 
 Thin$ 
 
Commumcatton cfhlmfelf unto Believers, t/^^ 
 
 Things under his Feet, and gave him to be the Head 
 ever alt Things to the Church, Which is his Body, 
 the Fulnefs of him that filleth all in alh For the 
 Revelation made of the Glory of God in the Old 
 Creation, is exceeding inferior to that which he 
 makes of himfelf in the New. 
 
 Having premifed thefe Things in general con- 
 cerning the Glory of Divine Communications, I (hall 
 proceed to declare in particular, the Grounds and 
 Way whereby the Lord Chrill communicates him* 
 felf, and therewithal all the Benefits of his Medi* 
 ation, unto them that do believe, as it was be- 
 fore propofed. 
 
 Vv"e on our Part are faid herein to receive him^ 
 and that by Faith, John i. 12. But as many as re* 
 ceived him, to them gave he Power to become the 
 Sons of God, even to them that believe on his Name : 
 Kow where he is received by us, he muft be tend- 
 red, given, granted, or communicated unto us. 
 And this he is by Ibme divine A6bs of the Father, 
 and fome of his own. 
 
 The Foundation of the whole is laid in a So- 
 vereign Aft of the Will, the Pleafure, the Grace 
 of the Father, And this is the Order and Method 
 of all divine Operations in the Way and Work of 
 Gfrace. They originally proceed all from him ; 
 and having elfefted their Ends, do return, reft, 
 and centre in him again, Ephef. i. 4, 5, 6. Accord* 
 ing as he hath chofen us in him^ before the Founda- 
 tion of the World, that lue fhouldbe holy^ andiuith'* 
 out Blaine before him in Love : Having predeflU 
 nated us unto the Adoption of Children by Jefiis 
 Chrifl to himfelf according to the good Pleafure of 
 his Will : To the Praife of the Glory of his Grace, 
 wherein he hath made us accepted in the Beloved : 
 Wherefore, that Chrifl is made ours, that he is 
 communicated unto us, is originally from the free 
 AO, Crant and Donatioa of the Father, i Cor-, i. 
 
 30. But 
 
t44 ^^^ Ckry tfChnp in ike 
 
 30. But of him are ye in Chrift Jefus, nvhc GfCci 
 is made unto us Wifdom, and Right e oufnefs ^ and 
 iianStificationy and Redemption : Rom. v. 15, 164 
 17. Afid hereunto fundry Things dp concur. As 
 (i.) Hh Eternal Purpofe which he purpofed vi\ 
 himfelf to glorifie his Grac^ in all his Eled, by 
 this CorAmunication. of Chrift, and the Benefits of 
 his Mediation unto them, which the Apoflie de- 
 clares at large, Ephef. i. (2.) His ^r^;?//,7g- all the 
 EleSi unto Chrifl to be his own, To to do ai\d fufTer 
 for them what was antecedaneoufiy necelTary unto 
 the actual Communication of hifnfeif unto them. 
 Thine they iverey and thou gavejl them i^ me^ Johi^ 
 xvii. 6. (3.) The giving oi'the Promife^ or the 
 Conftitution of the Rule and Law of the Gofpel, 
 whereby a Participation of Chrift, an Intereft u\ 
 him, and all that he is, is made over and affured 
 unto Believers, John L 12. i John i. i, 2, 3,4, 
 (4.) An Acl o£ Almighty Power ^ working and cre» 
 ating Faith in the Souls of the Eie£l, enabling 
 them to receive Chrift ^o exhibited and communi* 
 cated unto them by the Gofpel, Ephef, i. 19, 20. 
 j^nd vjhat is the exceeding GreatneCs of his Powef 
 to uS'Vjard ivho helieve, according to the vj or king 
 df his mighty Power : IVhich he wrought in Chrifl 
 when he raifsd him from the dead, and fet him at 
 his own Right'hand in the heavenly Places, Chap, 
 ii. 5, 6, 7, 8. 
 
 Thefe Thing's which I have but named, have 
 an influence into the Glory of Chrift herein : Fox* 
 this Communication of him unto the Church, is aa 
 Effecl of the eternal Caunfel, Wifdom, Grace and 
 Power of the Father, 
 
 But they are the A^s cf Chrifl himjelf herein, 
 which principally we enquire into, as thofe which 
 manifeft the Glory of his.V/ifdom, Love and 
 Condefccntion. 
 
 4ad t. He ^ms ais4 commuaicijLte^ yato then* 
 
 his 
 
Commnnicaitm if hifnfelf unfa S^Hevers, I4J 
 
 Ms Holy Spirit ; the H6ly Spirit as pecuTiarly his, 
 as granted wnto hii^ qF the Father^ afe Inhabiting 
 in hirii iii ail Fulnefs. The Spirit abiding origin 
 nally as to fcis Perfon, and immeti fur ably as unto hi$. 
 Effedts and Operations in himfclf, he gives Unttt 
 all Believers to inhabit and abide In thetn aho, John 
 xiv. 14. If ye /hail ask any Thing in my Name, t 
 •will do it. i;. 20. At that Day ye fhall knoiv, that 
 lamin my Father, and ytu in me, and I m you. i Cor, 
 vi. 17. But he that is jcined unto the Lord is one 
 Sjfirit. Hence foUov/s an ineffable Union betweea 
 him and th«m. For as in. Iiis Incarnation he toofc 
 our Nature into perfonai Union with his ov/n ; 
 fo herein he takes our Perfons into a Myflicai 
 Union with himfelf. Hereby he becomes our% 
 andwe are his. 
 
 And herein is he unfpeakably glorious. For th^ 
 Myflery of the Inhabitation of the fanie Spirit iti 
 him as the Head, and the Church as his Body^ 
 animating the whole, is a tranfcendent Effeft off 
 Divine Wifdom. There is nothing of this Na^ 
 ture in the whole Creation befides ; no fuch Uni* 
 on, no fuch mutual Communication. The ftrifl* 
 eft Unions and Relations in Nature are but Sha* 
 dowsof it, Ephef v. 25, 26, 27, 28, 29, 30, 31^ 
 '%%. Herein alfo is the Lord Chx\5k precious unttt 
 them that do believe, but a Stone of Stumblings 
 and a Rock of Oifence unto the Dif^bedient. 
 This glorious ineffable EiFeft of his Wifdom antt 
 Grace, this rare, peculiar, fingular "Way of thie 
 Communication of himfelf unto the Church, is by 
 many defpiffed. They kiiow^ it may be, fbmc 
 of them, what it is to be joined unto an Harle^ 
 fb as to become one Fle(h, but what it Is to b^ 
 joined unfo the Lord fb as to become one Spirit, 
 rhey know not. But this Principlfe and Spring 
 of the fpiritual Life of the Church, and of all vital 
 fftOluHiiyiiiiBi^s I^W«# €<^ z^4 Things hea- 
 venly, 
 
146 The Glory ofChriJlin the 
 
 venly, wherein, and whereby our Life is hid with 
 Chrifl in God, is the Glory, the Exaltation, the 
 Honour, the Security of the Church unto the Praife 
 of the Grace of God. The Underftanding of it in 
 its Caufes, EiFeAs, Operations and Privileges 
 wherewith it is accompanied, is to be preferred 
 above all the Wifdom in, and of the World. 
 
 He thus commujiicates himfelf unto us, by the 
 Formation of a ne-w Nature, his own Nature in 
 us; fo as that the very fame fpiritual Nature is 
 in him, and in the Church. Only it is with this 
 Difference, that in him it is in the abfolute Per- 
 feftion of all thofe glorious Graces wherein it doth 
 confifl ; in the Church it is in various Meafures 
 and Degrees y according as he is pleafed to com- 
 municate it. But the fame Divine Nature it is 
 that is in him and us ; for through the precious 
 Fromifes of the Gofpel, we are made Partakers 
 of his Divine Nature. It is not enough for us, 
 that he hath taken our Nature to be his, unlefs 
 he gives us alfo his Nature to be ours ; that is, 
 implants in our Souls all thofe gracious Qualifica- 
 tions, as unto the EfTence and Subftance of them, 
 v/herewith he himfelf in his Human Nature is en- 
 ^Jued. This is that neiv Many that new Creature^ 
 that Divine Nature, that Spirit which is born of 
 the Spirit, thut Transformation into the Image of 
 Chrift, that putting of him on, that Workiiianfhip 
 of God, whereunto in him we are created, that 
 the Scripture fo fully teftifieth unto, John iii. 6. 
 That which is born of the F/eJh, is Fleflj ; and thai 
 which is horn of. the Spirit, is Spirit. Rom. vi. 
 3, 4, 5, 6, 7, 8. Know ye mt, that fo many of us 
 as were baptized into Jefus Chrift, were haptifed 
 into his Death ? Therefore we are buried with him 
 by Bapiifm into Death : That like as Chrift vjas 
 raifc'd up from the dead by the Glory of the Father ^ 
 even fo we alfo Jhould walk in Newnefs af Life^ 
 
 for 
 
Communication of himfetf unto Believers* 147 
 
 for if we have been planted iogethey in the Like" 
 
 nefs of his Death : We Jhall be alfo in the Ltkenefs 
 
 of his Refurredion : Knoiving this, that our old 
 
 Man is crucified with him, that the Body of Sin 
 
 might be deflroyed, that henceforth lue Jhoitid not 
 
 ferve Sin. For he that is dead, is freed from Sin, 
 
 Noiu if we be dead with Chrifl, we believe that we 
 
 fhall alfo live with him, 2 Cor. iii, 18. But we all 
 
 with open face, beholding as in a Glafs the Glory 
 
 of the Lord, are changed into the fame Image, 
 
 from Glory to Glory, even as by the fame Spirit of 
 
 the Lord. Chap. v. 17. Therefore if any Man be 
 
 in Chrifi, he is a new Creature : Old Things are 
 
 pafi away, behold, all Things are become new, 
 
 Ephef. iv* 20. But ye have not fo learned Chrifi- $ 
 
 Ver. 24. And that ye put on the new Man, which 
 
 after God is created in Righteoufnefs and true 
 
 kolinefs. 2 Pet. i. 4. IVhereby are given unto 
 
 us exceeding great and precious Promifes ; that 
 
 by thefe you might be Partakers of the Divine Na^ 
 
 ture, having efcaped the Corruption that is in the 
 
 World through Lufi. 
 
 And that new heavenly Nature which is thus 
 formed in Believers, as the iirft vital Act of that 
 Union which is between Chriil and them by the In- 
 habitation of the fame Spirit, is peculiarly his Na- 
 ture. For both is it fo as it is in him the Idea and 
 the Exemplar of it in us, inafmuch as we are pre* 
 deftinated to be conformed unto his Image ; and 
 as it is wrought or produced in our Souls by aA 
 Emanation of Power, Vertue, and Efficiency 
 from him. 
 
 This is a moft heavenly Way of the Communi- 
 cation of himfelf unto us, wherein of God he is 
 made unto us Wifdom and Sandification. Hereon he 
 fays of his Church, This now is Bone of my Bone, 
 and Flefh of my Flefh ; I fee myfclf, my own Na« 
 ture in them; whence thsy are comely and da^ 
 
 Ikabie. 
 
%(^ ns aiofy iff Qhr.lJ% in tk§ 
 
 CtJible. Hereby he makes Way t<^ pi^ftlnt it i^ 
 llimrelf % gkrious Churchy not having Sppt or 
 Wrinkle, ^t ^ny iuck Thiag, bMt holy and with* 
 0ijt ^lemiih. Oi\ this Cpmmunigatipa of C)xxli\ 
 "QUto m by the formisg of kis own Nature in us, 
 4epead8 all tha Psirity, the Beauty, tkc Ifolinefs, 
 ihs inward Glory of the Ghurch. Hereby is it 
 teally, fwbAantially, internally feparated from thf 
 World, an4 diftinguiftied from all others, wh^ 
 1^ th« outward Forms o£ Things, in the FrofcJli«i 
 ^n asd Duxm of Religion feem to be the fam^ 
 vith them. Hereby it becomes th^ Fi^ft-fruiff 
 9f th^ Crcdtkn unto Ggd^ bearing forth the Re* 
 ikOvatiQn of his Imag^ in the Wprld : Herein thf 
 j.or4 Chrifl is, and will be glcrious unto aU 
 Jternity. I only mention thefe Things, which 
 isArve to be far more largely infilled on. 
 
 3. He doth the fame by that aClual Infitttlon ot 
 hnpJantation into himfilf, which he gives us by 
 Faith ; which is of his own Operation. For hertfps. 
 two Things do enfue ; one by the Grace or Power, 
 the other by the Law or Gonflitutipn of the Gor 
 fpei, which have a great Influence into this My^ 
 /i:ical Communication of Chriit unto the Church* 
 
 And the firft of thefe is, that thereby there is 
 communicated unto us, and we do derive Supplier 
 gf fpiritual Life y Suftentatipn, Motion, Streng til 
 in Grace, and Perfeverance from him contina- 
 elly. This is that which himfelf fo divinely 
 teacheth in the Parable of ihs Vine and its Bran- 
 ches, John%-^. T, 2. I am the true Vine, and m^ 
 Father is the Husbandman* Ei)ery Branch in m^ 
 that beareth not Fruit , he taketh aivety : And every 
 Branch that beareth Fruity he purgeth it, that it 
 way bring firth inore Fruit 4 Hereby is there fi 
 continual Conamunication from his AlUfulnefs af 
 ^race unto the whole Church, and all the Mem- 
 bers of it, uAt« a^ ih$^,ads and Putics of ipiritual 
 
 I.ii«<. 
 
C^mmum cation of hmftlf unU BelieV€fs'. %4^ 
 
 %\k. They live, neverthelefs not they , but €hr'^ 
 •Hveth in them ; and the Life lyhich they lead in tfif 
 Flejhj is by the Faith of the Son of God. And the 
 Other, by veitue of the La'w an«l Canflitutioft pf* 
 the Gofpel, is, that hereon his Rtghteoufn0:, an4 
 all the Fruits of his Mediation, are imputed unt^ 
 vs ; the Glory of which Myftery th€ Apoftle ua» 
 folds, Rom, iv. 4, 5. Notu tg him that "worketh, is thf 
 Reward not reckoned of Grace, but Qf Debt, But 
 to him that luorketh not, hut believ^th ^n him that 
 ju/tifieth the Ungodly , his Faith is ceunted for 
 Jiighteoufnefs , 
 
 i might add hereunto the mutual InJ^eing that 
 k betweeii him and Believers by Lqv9 y for-th^^ 
 "Way oi the Communication of his Love unto 
 them, being by the Jhedding of it g broad in their 
 Hearts by the Holy Ghefi, and their R^turnt of 
 Love unto him being wrought in thtm by a?^ 
 Almighty E-^ciency of th^ fame Spirit, there 1$ 
 that which is deeply myfterious and gWious iti 
 k. I might mention alfo the Continuation of his 
 Difcharge of all his Offices towards us, whereon 
 til our Receptions from him, or all the Benefit* 
 ef his Mediation, whereof we are made Partakers, 
 ^o depend. But the few InAances that have beef^ 
 given of the Glory of Chrift in this Myjhrious 
 tommunicafion of hjmfelf unto his Church, may 
 fbftice to give us fiicfh a View of it, as to fill ouf 
 Hearts with holy Admiration and Than^fgiving. 
 
 " "^ C H A P. XT. 
 
 Jhe Ghry of Chrifl in the Recaptulation of 
 alt ^Things in him, 
 
 N the laft Place, The Lord Chrid is peculiarly 
 and eminently glorious in the Recnpituia* 
 tioa 0/4// Thingg in, himi after they iwl bf «ii 
 
 I 
 
X^ The ^-I^ry efChrlfl In the ' 
 
 fcattered and difordered by Sin. This the Apo* 
 {lie propofeth as the moft fignal Eflteft of Diving 
 Wildom, and the Sovereign Pleafure of God. 
 
 He hath abounded toruard us in all Wifdom and 
 prudence ; having made known unto us the My/h- 
 ry of his Willy according unto his good Pleafure^ 
 ivhich he hath purpofed in himfelf. That in the 
 Difpenfation of the Fulnefs of Times, he might ga* 
 iher togethef in one all Things in Chrifl, both "which 
 are in Heaven, and luhich are on Earth, even in 
 him, Ephef. i. 8, 9, 10. 
 
 For the Difcovery of the Mind of the Holy" 
 Ghoft in thefe Words, fo far as I am at prefent 
 concerned, namely, as unto the Reprefentation of 
 the Glory of Chrift in them, fundry brief Obferva- 
 tions muft be premifed ; and in them x will be ne- 
 cefTary, that we briefly declare the Original of all 
 thefe Things in Heaven and Earth, their Primitive 
 Order, the Gonfufion that enfued thereon, with 
 their Reftitution in Chrift, and his Glory thereby. 
 
 God alone liath all Being in him. Hence he 
 gives himfelf that Name, I AM, Exod. iii. 14. 
 He was eternally All ; when all Things elfe that 
 ever were, or now are, or ihall be were no- 
 thing. And when they are, they are no other- 
 wife, but as they are of him, and from him, and 
 io him, Rom. xi. 36, Moreover, his Being and 
 Goodnefs are the fame. The Goodnefs of God is 
 the Meetnefs of the Divine Being to be communi- 
 cative of itfelf in its Effects. Hence this is the 
 firfl Notion of the Divine Nature, Infinite Being 
 and Goodnefs in a Nature intelligent and felf-fub^ 
 fiflent. So the Apoflle declares it. He that com* 
 €th unto God muft believe that he is, and that he is 
 a Rewarder, Heb. xi. 6. 
 
 2. In this State o£ Infinite, Eternal Being and 
 Goodnefs antecedent unto any A6t of Wifdom or 
 power without hiiDrfl^lf^ t# give foiXlcnge unto o- 
 
 th^r 
 
Kecapltiilatton of all Things tn hm, i^t 
 
 ther Things, God was, and is eternally in hinv- 
 felf all that he will be, all that he can be, unto 
 ^Eternity. For where there is infinite Being and 
 irfinite Goodnefs, there is infinite BlefTednefs 
 and Happinefs, N^hcreunto nothing can be added. 
 God is always the fame. That is his Name, 
 i^faL cii. 27. Thou art he, always the fame. All 
 Things that are, make no Addition unto God, no 
 Change in his State. His BlefTednefs, Happinefs, 
 Self-fatisfaclion^ as well ks all other his infinite 
 Perfe<Stibns, vtett abfolutcly the fam.e before the 
 Creation of any Thing, whilfl there was nothing 
 but himfelf, as they are fmcc he hath made all 
 Things : For the BlefTednefs of God confifls ia 
 the Ineffable mutual Inbeing of the Three Holy Per- 
 fons in the fame Nature, with the immanent re- 
 ciprocal Aftings of the Father and the Son in theE* 
 ternal Love and Complacency of the Spirit. Here* 
 unto nothing can be added, herein no Change can- 
 be made by any external "Work or EfTe<5l of Pow- 
 er. Herein doth God aft in the perfeft Knnw- 
 ledge, and perfeft Love of his own Perfeftioni 
 tinto an infinite Acquiefc^ncy therein, which is 
 the Divine BlefTednefs. This gives us the true 
 Notion of the Divine Nature antecedent unto the 
 Manifeflation of it made by any outward EiFefts. 
 Infinite Being and Goodnefs eternally blefled ia 
 the Knowledge and Ehjoy^ent of itfelf by incon- 
 ceivable, ineffable, internal Aftings anfwering the 
 Manner of its Subfillence, which is in Three dif- 
 tinft Perfons. 
 
 3. This Being and Goodnefs of God by his o^n 
 "Will and Plealure, acting themfelves in infinite 
 Wifdom and Power, produced the Creation of all 
 Things. Herein he communicated a finite, limi- 
 ted, dependent Being aiid Goodnefs unto other 
 Things ^ithj&ut h.toifeif. For ail Being and Good- 
 
2^2 The Glory efChrlfl in the 
 
 nefs being, as was faid, in him alone, '\t was nc# 
 ce/Tary that the firfl putward Work and Efre6t of 
 the Divine Nature mull be the Communication o^ 
 Being and Goodnefs into other Things. Where- 
 fore as when he had given unto every Thing its 
 Being out of nothing by the Word of his Power, 
 faying, Let them be and they iv?re ; fo it is faid, 
 that he looked on all that he had made, and be- 
 hold, they luere exceeding good^ Gen. i. ult. Ber 
 ing and Goodnefs mull be the firfl outward Ef- 
 fects of the Divine Nature, which being wrought 
 by infinite Power and Wifdom, do reprefent un- 
 to us the Glory of God in the Creation of all 
 Things, Infinite Being in Self-fubfiflence, which 
 is neceflary in the firft Caufe and Spring of all 
 Things ; infinite Goodnefs to communicate the 
 Effeft of this Being unto that which was not, an4 
 infinite Wifdom and Power in that Communica^ 
 ?ion, are glorioufly manifefled therein. 
 
 4. In this State, all Things that were made^ 
 depended immediately on God himfelf, without 
 the Interpofition of any other Head of Influence 
 or Rule. They had the Continuance of their Be-» 
 ing and its Prefervation, from the immediate A<fl- 
 ings of thefe Properties of the Divine Natur^ 
 whereby they were made ; and their Dependance 
 on God was by Vertue of that Law, which was 
 Implanted on the Principles and powers of their 
 feveral Natures by Godhimfelf. 
 
 5, Thus id the Beginning Cod created the Hea- 
 vens and the Earth, He provided himfelf of /tua 
 diflin6i rational Families, that Hiould depend on 
 him according to a Law of moral Obedience, and 
 thereby give Glory to him ; with two dilHnct 
 Habitations for them cognate unto their Nature 
 •nid Ufe ; Heaven above, and the Earth beneath. 
 The Earth he appointed fof the Habitation of 
 Man, which was every way fuited unto the 
 
 Goa- 
 
Recafitulafion of all Things bt him, 153 
 
 ConAimtion of his Nature, the Prefervatron of 
 }>is Being, and the End of his Creation in giving 
 Glory to God. Heaven he prepared for the Ha- 
 bitation of the Angels, which was fuited unto the 
 Gonftitution of their Nature, the PreferVation of 
 their Being, and the End of their Creation in gi- 
 ving Glory to God* Wherefore as Man had Pow- 
 er and Dominion over all Things here below^ 
 and was to ufe them all unto the Glory of God, 
 by which Means God received Glory from them 
 alfo, though in themfelves brute and inanimate ; 
 fo the Angels had the like Dominion over the 
 Coileftial and jEtherial Bodies, wherewith God 
 had fitted the Place o£ their Habitation, that 
 through the Contemplation and Ufe of them, God 
 might have a Revenue of Glory and Praife from 
 them alfo. To fuppofe any other Race of /«/<?/» 
 Isilual Creatures y befides Angels in Heaven, and 
 Men on Earth, is not only without all Counte* 
 nance from any Divine Teitimony, but it diflurbs 
 and diforders the whole Representation of the 
 Glory of God made unto us in the Scripture, and 
 the whole Defign of his Wifdom and Grace as 
 declared therein. Intellectual Creatures not com- 
 prehended in that Government of God, and My- 
 ftery of his Wifdom in Ghrift, which the Scrip- 
 tare reveals,, are a Chimera framed in the Imagi* 
 nations of fome Men, Icarce duly fenfiblc of what 
 it is to be wife unto Sobriety, 
 
 6. This Order of Things was beautiful and 
 e.6mely. Hence were they all faid to be exceed- 
 ing good. For each of thele Families had their 
 own immediate, di/linSt Dependance on God. He 
 was the immediate Head of them. There was no 
 other common Head interpofed between God and 
 them. They were not an Head unto one another. 
 There were no Communications unto them, but 
 what were immediate from God himfeif. " And 
 M Z their 
 
154 fhc Glory of Chrift in the 
 
 their Union among themfelves was in this alone^^ 
 that all their Obedience did meet and centre in^ 
 God. So God made the Heavens- and the Earthy 
 and two diftinft Families in them for himfelf. 
 
 7. This beautiful Order in itfelf, this Union 
 between the two Families of God, was diiturbed, 
 broken, diflblved by the Entrance of Sin : For 
 hereby Part of the FamHy above, and the whole^ 
 Family below, fell off from their Dependance on 
 God, and ceafing to centre in him as their Head, 
 ihcy fell into Variance and Enmky among them- 
 felves. For the Centre of this Union and Order 
 being removed and loft, rioll^ing but Enmity and 
 Confufion remained amor^g them. Hereon to 
 fhew that its Goodnefs was loft, God curfed the 
 J^arth and all that was in it ; for it was put in 
 Subjection unto Man, who was now fallen from 
 him : Howbeit he curfed not the Heavens which 
 tvere in Subjeftion unto the Angels, becaufe fomc 
 of them only left their Habitation j and the Ha- 
 bitation of the Refidue was not to be curfed for 
 their Sakes. But Mankind was wholly gone off 
 from God. 
 
 %. The Angels that finned, God utterly rejefl-* 
 cd for ever as an Example of his Severity ; the 
 whole Race of Mankind he would not utterly caft 
 off, but determin'd to recover and fave a Remnant 
 according to the Election of Grace ; which how 
 he did it in a Way of Condecency unto all his 
 Divine Perfc£lions, I have elfewhere declared. 
 
 9. Howbeit he would not reftore them into their 
 former State, fo as to have again two diftinCt Fa- 
 milies, each in an immediate Dependance on him- 
 felf, though he left them in different and diftinft 
 Habitations, Eph. iii. 15. But h« would gather 
 them both into one, and that under a new Head, 
 in whom the one Part ftiould h^ prefer ved from 
 
 fmning/ 
 
Recapitulation of all Things in hrnt, i^^ 
 
 /inning, and the other delivered from Sin com- 
 mitted. 
 
 ; to. This then is that .which the Apoftle declares 
 in thefe Words, To gather together in one all 
 Things -which are in Heaven, and luhich are in 
 Earth ,• even in him. And fo he again exprefTeth 
 it, CoL i. 20. To reconcile all Things unto himfelf 
 in hiniy -whether they are Things in Heaven y or 
 Things in Earth , all Things were fallen into Di A: 
 order and Confafion by Sin ; they were fallen oiT 
 from God into Variance among themfelves. God 
 would not reftore them into their iirft Order ia 
 an immediate Dependance on his Divine Perfec- 
 tions. He would no longer keep them in two 
 diftin^l Families; but he would in his infinite 
 "Wifdom and Goodnefs gather them up into one 
 common Heady on whom they fliould have, their 
 immediate Dependance, and be reconciled again 
 among themfelves. 
 
 . 1 1 . This New Head, wherein God hath gather- 
 p^ up all Things in Heaven and Earth into one, 
 one Body, one Family, on whom is all their De- 
 pendance, in whom they all now confifl, is Jefus 
 Chriftjhe Son of God Incarnate y i Cor.y^x, '^. Eph. 
 1. 2 2, 23. Jnd hath put all Things under his Feet, 
 and gave htm to be the Head over all Things to the 
 Churchy IVhich is his Body, the Fulnefs of him 
 that filleth all in all. This Glory was refer ved 
 for him ; none other could be meet for it, or wor- 
 thy of it, CqL i. 17, 18, 19. Jnd he is before all 
 Things, and by him all Things conflji. And he is 
 the Head of the Body, the Church - Who is the 
 Beginning, the Fir ft -born from the Dead, that in 
 all Things he might have the Preeminence, For it 
 pleafed the Father, that in him fhould all Fulnefs 
 4'well. 
 
 12. To anfwer all the Ends of this New Head 
 9f Go4> recQlhclsd Family, ali pQwejr xsx fleave^ 
 
15^ "^^^ C^/^O' (^f^^^'^fl i^ the 
 
 fnd Eartk, all Fulnels of Grace and Glory, is 
 commited xinto him. There is no Communica*- 
 tion from God, no Aft of Rule towards this Fami-^ 
 \y, no Supply of Vertue, Power, Grace or Good* 
 l^efs «nto Angels or Men, but what is immediate- 
 iy from this Isleiv Hend^ wherein to they are ga^ 
 thered. In him they all confift, on him do they 
 tlependj unto him are they fubjeft ; in their Re* 
 Jation urito him doth their Peace, Union and A» 
 greement among themfelves confift. This is tho 
 ^icstpituhtiQn ajF »l I Things intended by the "A* 
 jeftle, 
 
 13. It is true, that he afts dillinftly and va^ 
 lioufly towards the two Parts of the recolle6led 
 family qf Angels and Men, according as their dif* 
 ferent States and Conditions do require. For (i.) 
 S^e had need of a Reparation by Redemption and 
 Grace, which the Angels had not. (2.) Angela 
 were capable of immediate Confirmation in Glo* 
 yy, which we are not, until we come to Heaven, 
 Therefore (i.) He affumed our Nature that it 
 jftight be repaired ; which he did not the Nature 
 ©f the Angels, (2.) He gives us Union unto him* 
 lelf, by his Spirit, which exalts us into a Digni- 
 ty and Honour, meet for Fellowfhip with them 
 in the fame Family. 
 
 This is a brief Account of the Myflerious "Work 
 ©f Divine Wifdom in the Recapitulation of all 
 Things in Jefus Chrift ; and herein is he tranf*- 
 ccndently glorious ; for his Glory herein is far 
 libove our Comprehenfion : Yet fome few Things 
 iRay be obferved to direft us in the View and 
 Contemplation of it, As, 
 
 I . He alone was a meet and capable Subject of 
 U. He onl5' eould bear the Weight of this Glory. 
 Ko meer Creature in Heaven or Earth was, meet 
 ♦© be thus made the Head of the \^^hoie new Crea- 
 tion ©f G«^. il> ft^ne of tkem €^14- ^'^l Things 
 
 coiifiil 
 
Hecaptf'ulaffon of all Things tn him» "f^j 
 
 ^orifift. None of them was meet to be thus in 
 the Place of God, to have all Things depend u- 
 pon him, and be put in Subje£tion unto him, fa 
 as that there ihould be no Communication be- 
 tween God and the Creation, but by and through 
 him alone. Wherefore when the Holy Gholl: af- 
 figns this Glory unto him, he fo delcribes him, as 
 that we may difcern his fmgular Meetnefs for it ; 
 as that he is the Brightnefs of the Father's Glory, 
 and the exprefs Image of his Perfon, upholding all 
 Xhings by the Word of his Power ^ Heb. i. 3. That 
 he is the Image of the invifible God, the Firjl-bont 
 of every Creature ; by whom all Things^ were crea^ 
 ted that are in Heaven, and that are in the Earthy 
 vijlhle and invifible, whether they be Thrones, or 
 Dominions, or Principalities, or Powers : All Things 
 were created by him, and for him. And he is be^^ 
 fore all Things, and by him all Things confift, GoL 
 i; 15, i6> 17, 18, 19. Such an one alone and nc^- 
 other was meet to bear and uphold this Glory.N 
 And the Glory of his Perfon is luch as that it is 
 the Bleflednefs of all Creatures to centre in this 
 Glory of his Office. 
 
 2. This is that Glory which God defigned un- 
 to- his only Son incarnate; and it gives us a little 
 View into the Glory of that Myllery, the v/on- 
 derful eternal Defign of God to glorihe himfelf in 
 the Incarnation of Chrifl. God would have hisi 
 eternal, his only begotten Son to be incarnate, to 
 take our Nature on him, to be made Man. V/hat 
 is his Defign in this incomprehenfible Work of" 
 his Wifdom> Love and Power? Indeed in the 
 firlT; Place, it was for the Redemption of the Churchi. 
 by the Sacrifice of himieif and oth^x- Acts of his> 
 Mediation. But there is that which is more ge- 
 neral and comprehenfive, and wherein ail the Con-- 
 cerns of the Glory of God do cetitre. And this 
 was, that he VSXi^ gather all Things inta oneixif- 
 M 4 ^^'^^ 
 
rgS The Glory of Chnjt in the 
 
 him, that the whole Creation, efpecially that 
 which was to be eternally blefTed, fhould have a 
 new Head given unto it for its Suftentation, Pre- 
 fervation. Order, Honour and Safety. All Springs 
 are in him, and all Streams are unto him, and ia 
 and by him unto God. Who can exprefs the Di- 
 vine Beauty, Order and Harmony of all Things 
 that are in this their Recapitulation in Chrifl ? The 
 Union and Communion between Angels and 
 Hen, the Order of the whole Family in Heaven 
 and Earth, the Communication of Life, Grace, 
 power, Mercy and Confolation to the Church, 
 the Rule and Difpofal of all Things unto the Glo- 
 ry of God, do all depend hereon. This GJory 
 God defigned unto his Son incarnate, and it was 
 the greatell:, the highell: that could be communi- 
 cated unto him. For as the Apoflle obferves, JU 
 Things are put in SubjeSiion unto hitUy he only eX' 
 cepted who doth fo make themfubjeSty that is, God 
 the Father, i Cor, xv. 27. 
 
 There is noContemplationof the Glory of Chrift 
 l^iat ought more to affefl the Hearts of them that 
 do believe, with Delight and Joy, than this of the 
 JRecapitulatloHoC all Things in him. One View by 
 Faith of him in the Place of God as the fupreme' 
 Head of the whole Creation, moving, a6ling, guid- 
 ing and difpofmg of it, will bring in fpiritual Re- 
 frelhment unto a believing Soul. 
 
 And it will do fo the more, in that it gives a 
 glorious Representation of his Divine Nature al- 
 io. For that any m<!er Creature fhould thus .be 
 an Head of Life, Motion and Power, as alfo of 
 fovereign Rule, and Difpofal of the whole new 
 Creation, with all Things reduced into Order 
 thereby, is not only an impious, but a- fooliih I- 
 inagination. 
 
 Did we live more in the Contemplation of this 
 Glory of GhriA, and of the Wiftlom of God in 
 '^ ' thi? 
 
Recapitulation of all Things tn htm. 1551 
 
 this Recapitulation of all Things in him, there is 
 not any Thing of our Duty which it would not 
 mind us of, nor any Thing of Privilege, which it 
 would not give us a Senfe of, as might eafily be 
 demonflrated. 
 
 3. In particular, the Lord Chrifl is glorious 
 herein, in that the whole Breach hiade on the Glo- 
 ry of God in the Creation by the Entrance of Sin, 
 is hereby repaired and made up. The Beauty and 
 Order of the whole Creation confifted in its De- 
 pendance on God by the Obedience of the ration- 
 al Part of it, Angels and Men. Thereby were 
 the Being, theGoodnefs, the VVifdom and Power 
 pf God made manifeft. But the Beauty of this Or- 
 der was defaced, and the Manifeflation of the Di- 
 vine Perfe(Stions unto th£ Glory of God eclipfed 
 by the Entrance of Sin. But all is reftored, re- 
 paired and^ made up in this Recapitulation of all 
 Things in one New Head Chrift Jefus ; yea the 
 whole curious Frame of the Divine Creation is 
 rendred more beautiful than it was before. * Hence 
 the whole of it groaneth for the Interefl of each 
 Part in this Reftauration of all Things. Whate- 
 ver there is of Order, of Beauty, of Glory in Hea- 
 ven above, or in Earth beneath, it all arifeth fronx 
 this new Relation of the Creation unto the Son of 
 God. Whatever is not gathered into one, even 
 in him, in its Place and according to its Meafure^ 
 is under Darknefs, Diforder and the Curfe. Hence 
 the Jews have a Saying, that in the Days of the 
 Mefflah all Things fhall he healed hut the Serpent , 
 that is, the Devil, and wicked Men which are as his 
 Seed. 
 
 4. He is glorious herein, in that he is appoint- 
 ed as the only Means of exerting, and expreifing 
 all the Treafures of the infinite Wifdom of God 
 towards his Creatures. The Wifdom of God is 
 abfolutcl}^^ always and in all Things Infinite. 
 
 God 
 
1 6o The Glory ofChrlfl in the 
 
 Cod doth not, God cannot aft with ftiore Wis- 
 dom in one Thing than in another ; as in the 
 Creation of Man than iil that of any inanimate 
 Creatures. In the firil Creation, infinite Wifdom. 
 was the infeparable Companion of infinite Power. > 
 i^ow marvellous are thy Works ^ Lor^ .* m JVif- 
 dom haft thou made them all. But when the Ef-- 
 fects of this Divine Wifdomr in theiif principal 
 Beauty and Glory \vere defaced, greater Treafures 
 of Wifdom were required uilto their Reparation. 
 And in this RecolleSiion of ali Things in Chrift 
 did God lay them forth unto the outmoft of what- 
 ever he will do irl doaling with his Creatures ; Co 
 the Apoflle exprefleth it,, Ephef, iii. lo. To the. 
 Intent that now unto the Principalities and Powers 
 in hedvenly Places, might be knoTun by the Church 
 the manifold Wifdom of God, By the Recapitulation 
 df all Things into this one Head, the manifold 
 various unfearchable Wifdom of God, was made 
 known unto the Angels themfelves. They knew 
 not before of the Defign and Work of God after 
 the Entrance of Sin. Thefe could not comprehend 
 the Wifdom that might repair that Lofs. They 
 knew not that Divine Wifdoin Had another Way 
 to take herein, at leaft they knew not what Way 
 that Ihould be. But hereby the manifold Wif- 
 dom of God, his infinite Wifdom in the Treafures 
 of it, able by various Ways to attain the Ends of 
 his Glory, was made known unto them. Herein^ 
 namely, in the RecolleSiion of all Things in Chrifly 
 Divine Wifdom hath made known and reprefent- 
 ed itfelf in all it-s Stores and Treafures unto An-- 
 gels ?.nd Men. In him. are hid, and by him are 
 difplayed, all the Treafures of Wifdom, Col. ii. 3. 
 Herein i&he glorious,: and will be fo to Eternity, 
 5. He is glorious herein, in that hereby Firm- 
 nefs and Security is communicated unto the whole 
 ne-uf Crmtion, Th# firi]; Qeatioa ia k& Order, 
 
 was 
 
R^apltulaiion of all Things in him. l6i 
 
 ^as a curious and glorious Fabrick. But. every 
 Thing depending immediately on God by vertu* 
 cf the Principles of its own Nature, and the LaW 
 of its Obedience, all was brought unto a Lois by 
 the Sin of Angels and Men. But now every 
 Thing that belongs unto this new Creation, evea 
 every Believer in the World, as well as the Angeh 
 in Heaven, being gathered together^into this one 
 Head, the whole and all, and every Part and 
 Member of it, even every particular Believer are 
 iecured from Ruin, fuch as befel all Things be* 
 fore. In this New Head they have an indiiToiubU 
 Confiflency. 
 
 But Manum de Tabula. I /hall infift on no mdf« 
 Inflances of this Nature which plentifully offer 
 themfelves in the Scripture unto us. For whd 
 can declare this Glory of Chriil ? Who can fpeak 
 ©f thefe Things as he ought ? I am fo far from 
 defigning to fet forth the whole of it, that I am 
 deeply fenfible how little a Portion I can compre- 
 hend of the leaft Part of it. Nor can I attain unto 
 any Satisfaffcion in thefe Meditations^ but what 
 iflue in an humble Admiration. 
 
 CHAP. XII. 
 
 f 
 
 ^differences hettveen our heholding the Glory 
 of Chrijl hy Faith in this iVorld, and hf 
 Sight in Heaven, ^he firfl of them es^ 
 plained. 
 
 WE lualk here hy Faith, and not hy Stghf^ 
 2 Cor. v. 7, That is, in the Life pf 
 God, in cur V/alking before him, ii> 
 the whole of our Obedience therein, we are un- 
 tier the Gondu^ and lafiuence of r<?i//^ and not of 
 
 Sicrht. 
 
6z Differences het-meen heholdlng Chrifl^s Glory \ 
 
 Sight, Thoie are the two fpiritiial Powers of i 
 our Souls ; by the one whereof,, we are made 
 Partakers of Grace, Hplinefs and Obedience in this 
 Life ; and by the other of eternal BlefTednefs and 
 Glory. 
 
 Both thefe, namely, Faith and Sight, the ont 
 in this Life, the other fh that which is to come^ 
 have the fame immediate Object. For they are 
 the Abilities of the Soul to go forth unto, and to 
 embrace their Obje£t. Now this Object of them 
 both, is the Glory of Chrifly as hath been declared, 
 as alfo what that Glory is, and wherein it doth 
 confift ; wherefore my prefent Defign is to en- 
 quire into the Difference that is, between our he- 
 holding of the Glory of Chrift in this World by Faith\ 
 and the Vifion which we Jljall have of the fame Glory 
 hereafter ' 
 
 The latter of thefe \s peculiarly intended in that 
 Prayer of pur Lord Jefiis Chrill for his Djfciples, 
 John xvii. 24. Father, I will that they alfo whom ' 
 thou haft given me, be with me where I am, 
 thai they may behold my Glory which thou haft 
 given me. But I jfhall not diftin<5Uy infiil upon 
 it, my Defign being another Way, refpe^ing 
 principally the Work of God in this Life, and the 
 Privileges which we enjoy therel^y : Yet I fhail 
 now take a fhort Profpe«5l of that alfo ; not abfb- 
 luteiy, but in the Difference^ that are between 
 Faith and Siq^ht, or the View which we have of 
 the Glory of Chrift in this World by Faith, and 
 that which they enjoy by Vifion who are above ; 
 the Object of them both being adequately the 
 (ame. 
 
 But herein alfo, I ihall have refpecl only unt6 
 Joyne of thofe Things which concern our Pra6ti(e, 
 or the prefent immediate Exercife of Faith. For 
 I have elfewhere handled at large the State of the; 
 Church above^ or that of prefeiit Glo^y j giving 
 
 aa 
 
ty faith in this World, and by Sight In Heaven, i $j 
 
 an Account of the Adminiftration of the Office of 
 Chr'ift In Heaven, his Prefence among the glori- 
 fied Souls, and the Adoration of God under his 
 Conduft: I have alfo declared the Advantage 
 which they have by being with him, and the Pro- 
 fpect they have of his Glory. Therefore thefe 
 Things muft here be only touched on. 
 
 Thefe Differences may be referred unto two 
 Heads, (i.) Thofe which arile from xh^ different 
 Natures and Actings of thofe Means and In- 
 ftruments whereby we apprehend this Glory of 
 ehrift, namely, Faith and Vifion. And (2.) Thofe 
 that arife from the different Effects produced by 
 them. Inftances in each Kind lliall be given. 
 
 I. The View which we have of the Glory of 
 Ghrift by Faith in this World, i^ ohfcure, darky 
 %nevi dent, reflexive. So the Apoflle declares, i Cor, 
 xiii. 12. Nov) zve fee through a Glafs darkly. 
 Through or by a Glafs in a Riddle, a Parable, a 
 dark Saying. There is a double figurative Limi- 
 tation put upon our View of the Glory of Chrifl, 
 taken from the fsvo Ways of our Perception of 
 what we apprehend, namely, the iS/g/&/ of Things, 
 and the Hearing of Words. 
 • The firft is, that we havethis View not direSl* 
 ly, but reflexively, and by way of a Reprefenta- 
 tion, as in a Glafs, For I take the Glafs here,' 
 not to be Optical, or a Profpeftive wliich helps 
 the Sight, but a Speculum, or a Glafs which re- 
 fle£ls an Image of what we do behold. It is a 
 Sight like that which we have of a Man in a Glafs, 
 when we fee not his Perfon or Subftance, but aa 
 Image or Reprefentatioii of them only, v/hich is 
 imperfeft. 
 
 The Shadow or Image of this Glory of Chrift 
 IS drawn in the Gofpel, and therein we be'.old it 
 as the Likenefs of a Man reprefented unto us in a 
 Glafs ; and' although it be ohfcure and imperfect 
 
1^ Differences between beholding ChYifl's Chfy 
 
 In Comparilbn of his own real, fubftantial Glory, 
 ■which is the Objc(!^ of Vifion in Heaven ; yet is 
 \t the only Image and Reprefentation of himfelf, 
 which he hath left, and given unto us in this 
 World. That woful curfed Invention o^ framing 
 images, of him out of Stocks and Stones however 
 adorned J or Reprefentations of him by the Art 
 %f Painting, are fo far from prefenting unto the 
 Minds of Men any Thing of his real Glory, that 
 ©Qthing can be more effeftual to divert theif 
 Thoughts and Apprehenfions frc)m it. But hf 
 ^Jlis figurative Expre/Tion oi^ feeing in a Glafiy th6 
 Apoftle declares the comparative Imperft^iton of 
 <5ur prcfent View of the Glory of Chrill:. 
 
 But the AUufion may be taken from an Optick 
 QlaCs or Tube alfo, whereby the Sight of the Eye 
 is helped in beholding Things at a great Diflance. 
 By the Aid of fuch Glaffes Men will difcover Stars 
 <ar heavenly Lights, which by Reafon of their 
 Piftance from us, the Eye of itfelf is no Way> 
 ^blet to difcern. And thofe which v/e do fee, are 
 more fully reprefented, though remote enough 
 from being fo, perfe£lly. Such a Glafs is the 
 Gofpel, without v^'hich we can make no Difcovery 
 of Chrift at all, but in the X}^^ of it, we are far 
 enough from beholding him ia the juf} Dimenfi* 
 om of his Glory. 
 
 And he adds another Intimation of this Impcr*. 
 fctWoviy in an Allufion unto the Way whereby 
 Things are propofed and conveyed unto the Mind$ 
 and Apprehenfions of Men: Now this is- by 
 Words, And thefe are either plain, proper and 
 c|?re£l, or dark, figurative and parauoiical : And 
 this latter W ay makes the Ccmception of Things 
 to be difTicult and imperfect ; and by Rtafon of 
 the lD\perfe£lion of our View^ of the Glory of 
 Ghrifi by Faith in tliis Wodd; the ApofUe faith. 
 
 It 
 
S^ faith in this World y and by Sight inHeaveM, 1 6^ 
 
 \t is in ^ Riddle, Thefe the Pfalmiji calls dark-^ 
 Sayings y Pfal. Ixxviii. 2. 
 
 But here it rnufl be obferved, that the Defcrip- 
 tion and Reprefentation of the Lord Chrift and 
 his Glpry in the Gofpel, is not ablblutely, or in 
 itfelf either dark or obfcure. Yea, it is perfpicu- 
 9US, plain and diredl. Chrift is therein evidently 
 fat forth crucified, exalted, glorified. But the A- 
 poftle doth not here difcourfe concerning the 
 Way or Means of the Revelation of it unto us, 
 ^ut of the Means or Inftrununt whereby we com- 
 prehend that Revelation. This is our Faith, 
 -which as it is in us, being weak and imperfecl-^ 
 we comprehend the Reprefentation that is made 
 unto us of the Glory of Chrifl, as Men do the 
 Senfe of a dark Saying, a Riddle, a Par able ^ that 
 is, imperfeaiy, and with 'Difficulty. 
 
 On the Account hereof we may fay at prefent. 
 How little a Portion is it that zue know of him P 
 as Job fpeaks of God, Chap. xxvi. 14. How im- 
 perfedl are our Conceptions of him f How weak 
 are our Minds in their Management ? There is 
 no Part of his Glory that we can fully compre- 
 hend. And what we do comprehend (as there 
 is a Comprehenfion in Faith, Ephef. iii. 18.) we 
 cannot abide in the fleady Contemplation of. 
 For ever bleHed be that Sovereign Grace, whence 
 it is that he v/ho commanded the Light to Jhine 
 gut ofDarknefsy hath fhlned into our Hearts to give 
 us the Light of the Knowledge of his own Glory in 
 the Face of Jefus Chrift^ and therein of the Glory 
 pfChrifc himi'elf; that he hath fo revealed 'm.r^^ 
 unto us, as that we may love him, admire him 
 and obey him ; but conflantiy, i^sadilyj and clear^ 
 ly to behold his Glory in this Life we are not able 
 for we walk by Faith, and not by Sight, ' 
 
 Hence our Sight of him here, is as it were by 
 Clancys Uai^k tci be clouded by many Interpcflti- 
 
 ons. 
 
1 66 Differences b^tve en beholding Chrlfl'sGlo^y 
 
 . ons. Behold he ftandeth behind the Wall; he look' 
 eth forth at the Windows, /he-wing (floiirifliing) 
 hlmfelf at ,the Lattefsy Gant. ii. 9. There is a greal 
 Interpofition between him and us, as a Walh and 
 the Means of the Difcovery of himfelf untq us,^ 
 as through a Window and Lattefs, include a great 
 Inftability and Imperfeftion in our View and Ap^ 
 prehenfion of him. There is a Wall between him 
 and us, which yet he ftandeth behind. Our pre- 
 fent mortal State is this Wall, which mull be de- 
 jnolifhcd before we can fee him as he is. In the 
 mean Time he looketh through the Windows of 
 the Ordinances of the Gofpel. He gives us fome- 
 times, when he is pleafed to ftand in thofe Wln^ 
 dowsy a View of himfelf ; but it is imterfecl, as 
 is our Sight of a Man through a Window. The 
 Appearances of him at thefe Windows are full of 
 Eefreihment unto the Souls of them that do be- 
 lieve. - But our View of them is imperfe(5l, tran* 
 fient, and doth not abide : We are for the moft 
 Part quickly left to bemoan what we have loft. 
 And then our beft is but to cry; Js the Hart 
 ■panteth after the Water -brook, fo panteth my Soul 
 after ^ thee, God ; my Soul thirflethfor God, for 
 the living God, when Jhall I come and appear be- 
 fore thee ? When wilt thou again giv€ me to fee 
 thee, tho' but as through the Windows ? Alas, what 
 Diftrefs do we oftentimes fit down in,- after thele 
 Views of Chrift and his Glory ! But he proceeds 
 further yet; and flourijhes himfelf through the 
 Lattejfes. This difplaying of the Glory of Chrifi 
 called thQ flour ijhing of himfelf, is by the Promijes 
 of the Gofpel as they are explained in the Miniftry 
 of the Word. In them are reprefented unto us 
 the defirable Beauties and Glories of Chrift ; hov/ 
 precious, how amiable is he as reprefented iii 
 them ? How are the Souls of Believers ravifhed 
 with the Views of them? Yet is this Difcovery 
 
 of 
 
By Faith in this World, and by Sight in Heaven. 1 6f 
 
 of him alfo but as through a Lattefs. We fee 
 him but by Parts, unfteadily and unevenly. 
 
 Such I fay is the Sight of the Glory ofChrift 
 which we have in this World by Faith. It is dark^ 
 i-t is but in Part. It is but lueaky tranjient, im* 
 perfect, partial. It is but little that We can at 
 any Time difcover of it; it is but a little while^ 
 that we can abide in the Contemplation of what 
 we do difcover, rara Hora, breois Mora. Some* 
 times it is unto us as the Sun wh^n it is under ^ 
 Cloud, we cannot perceive it. When he hideth 
 his Face, V7ho then can behold him ? As Job 
 fpeaks, {o may we, Beholdy I go forward^ but he 
 is not there, and backxuardj but I cannot perceive 
 him : On the Left-hand iv here he doth ivork, but 
 J cannot behold him i He hideth himfelfon the Right" 
 hand, that. I cannot fee him^ Chap, xxiii. 8, 9* 
 Which Way foever we turn ourfelves, and what 
 Duties foever we apply ourfelves unto, we can 
 obtain no diflinft View of his Glory. Yet on the 
 other Hand, it is fometimes as the Sun when it 
 fnines in its Brightnefs^ and we cannot bear the 
 Rays of it. In infinite Condefcentioa he fays 
 unto his Church, Turn away thine Eyes from me^ 
 for they have overcome me ^ Cant. vi. 5. As if he 
 could not bear that evercoming affedionate Love, 
 which looks through the Eyes of the Church in 
 its acting of Faith on him. Ah ! How much more 
 do v/e find our Souls overcome with his Love, 
 when at any Time he is plcafed to make any clear 
 .Pifcoverles of his Glory unto us ! 
 
 Let U3 naw on the other Hand, take a little 
 Confideration of that Vifion which we ftiall have 
 of the fame Glory in Heaven, that we may com- 
 pare them together. 
 
 • Vifion or the Sight which we (hall have of the 
 
 Glory of Chrift in Heaven, is immediate^ direSlf 
 
 intuitive p and th^refore/Zcfc^, even and conftant s 
 
 K And 
 
?^8 D,tffe fences between beholi^mg Chfifl's Glor^yi 
 
 And it is fo on a double Account, (i.) Of the 
 0bje6i which {hall be propofed unto us. (2.) Of 
 the vi/ive Power or Faculty wherewith we fhall ^ 
 be endued 5 from the Imperfe£):ion of both which'' 
 in this World, arifeth the Impeffedlion o( ouf 
 View of the Glory of Chriil by Faith, as hath. I 
 been declared. 
 
 I . The ObjeSf of it will be real and fubflantial: 
 Chrifl himfelf in his own Perfon with all his Glo- 
 ry, fhall be continuaWy with ns, before us, pro- 
 pofed unto us. We (hall no longer have an /- 
 magCy a Reprefentation of him, fuch as is the De- 
 lineation of his Glory in the GofpeL Wc Jhall 
 fee hiniy faith the Apollle, face to Face y l Cor. 
 xiii. 12. which he oppofeth unto our feeing him 
 darkly as in a Glafs^ which is the outmoft that 
 Faith can attain to. We fhall fee him as he is, 
 I John iii. 2. not as now in an imperfect Defcrip- 
 tion of him. Asa Man fees his Neighbour when 
 they Hand and converfe together Face to Face } 
 So {hall we fee the Lord Chriil in his Glory, and' 
 not as MofeJ who had only a tranfient Sight of 
 fomc Parts of the Glory of God> when he caufed 
 it to pafs by him. 
 
 There will be Ufe herein, of our bodily Eyes, 
 as fhall be declared. For as Job fays* in our Flefh 
 fhall we fee cur Redeemer^ and our Eyes (hall be- 
 hold him, Chap, xix. 25, 26, 27. That corporeal 
 Senfe fhall be reftored unto us, and that glo- 
 rified above what we can conceive, but for this 
 gr^at \j{t of the eternal Beholding of Chri{l: and 
 his Glory. Unto whom it is Matter. of Re- 
 joicing, that with the fa7ne Eyes wherewith they 
 fee the Tokens and Signs o^'- him in the Sacra- 
 ment of the Supper, they {hall behold himfelf im- 
 mediately, in his own" Perfon. But principally, 
 as we fhall fee immediatley, this Vifion is intellec- 
 tuaL It is noc therefore the racer Human Nature 
 
By Faith In this 0hr!J, and by Sight in tteaVen, t ^^ 
 
 of Chrift, that is the Objeft of it, but his Divine 
 Per/on as that Nature fubftfteth therein. What 
 is that Perfeftion which we fhall have (for that 
 ixjhich is perfect m^fi come and do away that vjhich 
 is in Part) in the Goniprehenrion of the hypoftati* 
 cal Union, I underflahd not ; biit this I Icnow, 
 that in the immediate beholding of the Perfon of 
 Chrifl, -^^e ihall fefe a Glory in it a thoufand Times 
 above what here we can conceive. The Excellent 
 des of infinite Widiom, Love and Power there* 
 in, will be continually before us. And all the 
 Glories of the Perfon of Ghrifl, which we have 
 before weakly and faintly enquired into, will be 
 in our Sight for evermore. 
 
 Hence the Ground and Gaufe of our BlefTednefs 
 is, that vje Jhall be ever -with the Lord, i Thef. iv, 
 17. As himfelf prays, that we may be with hint 
 where he is, to behold his Glory : Here we have 
 fome dark Views of it, we cannot perfectly be- 
 hold it, until we are with him where he is. There- 
 on our Sight of him will be dire6l> intuitive, and 
 conftant. 
 
 There is a Glory, there will be fo fubje(51:ively 
 in Us in the beholding of this Glory of Chrift^ 
 which is at prefent incomprehenfible. For it doth 
 not yet appear what we our Pelves Jhall be, i Johii 
 iii. 2. Who csln declare what a Glory it will be in 
 us to behdld this Glory of Chrift .? And how &%* 
 eellent theri is that Glory of Cfcrift itfelf ? 
 
 This immediate Sight pf Chrift, is that v^hicJi 
 all the Saints of God in this J^ife do breath and 
 pant after. Hence are they willing to be diiTql- 
 ved, 01* defire to depart, that they may be with 
 Chrift, 'U)hich is beft for them, Phil. i. 23. They 
 chnfe to be abfent from the Body, and prefent with 
 the Lord, 2 Cot. V. 8. Or that they rtiay enje>y 
 the inexpreflibly longed for Sight of Chrift iii hi^ 
 Glory. Thofe who do liot fo long fof it^ whofe 
 24 a Souls 
 
iyo Differences between beholding Chrlfl's Glory: A 
 
 Souls and Minds are not frequently vifited with 
 earnefl Defires after it, unto whom the Thoughts 
 of it are not their Relief in Trouble, and their, 
 ■chiefeft Joy, are carnal, blind, and cannot fee 
 ■afar off. He that is truly fpiritual, entertains and 
 refrelheth himfelf with Thoughts hereof continu- 
 ally. 
 
 2. It will be fo from xhdiX. vifive Fewer or Fa- 
 culty of beholding the Glory of Chrill, which we 
 (hall then receive. Without this we. cannot fee 
 him as he is. When he was transfigured in the 
 Mount, and had on his Human Nature fome Re- 
 fio«5tions of his Divine Glory, his Difciples that 
 were with him, were rather amazed, than rcfreih- 
 ed by it, Matth. xvii. 6. J-nd ivhen the Difciples 
 heard it, they fell on their Faces, and were fore a^ 
 fraid. They faw his Glory, but fpake thereon 
 they knew not what, Luke ix, 30, 33. And the 
 Reafon hereof was, becaufe no Man in this Life 
 can have a vifive Power, either fpiritual, or cor-* 
 , poreal, direcily and immediately to behold tb^ 
 real Glory of Chrift. ^.-vr 
 
 Should the Lord Jefus appear now to any of us 
 in his Majefty and Glory, it would not be unto 
 our Edification nor Confplation. For we are not 
 meet nor able, by the Power of any Light or Grace 
 that we have received, or can receive, to bear 
 the immediate Appearance and Reprefentation 
 of him. .His beloved ApoiUe John had leaned 
 on his BvCom probably many a Tirne in this Life, 
 in the intimate Familiarities of Love : But when 
 he afterwards appeared unto him in his Glory, he 
 ■ fell at his Feet as dead, Rev. i. 17. And when' he 
 appeared unto Paul, all the Account he could 
 'give thereof, was, that he faw Light from Heaven 
 ' above -the Brightnefs of the Sun, whereon he and 
 all that were with him, fell to the Ground, Acts 
 X3&vi. 13, 14. 
 
 And 
 
By Faith tn thts Worldj am by Sight m Heaven, 171 
 
 And this was one Reafon why in the Days of 
 his Miniflry here on Earth, his Glory was vailed 
 with the Inftrmities of the Fiefh, and all Sorts of 
 SpiFerir>gs, as - we have before related. The 
 Church in this Life is. no Way meet, by the Grjice 
 which it can be made Partaker of, to converfe 
 with him in- the immediate Manifeftations of his 
 Glory. 
 
 And therefore thofe who dream of his perfenal 
 Reign on the Earth before the Day of Judgment, 
 unlefs they fuppofe that all the Saints ihail be/>er- 
 fe6ily glorified alfo (.which is only to bring down. 
 Heaven to the Earth for 'a while, to no Purpofe) 
 provide not at ail for the Edification or Confola*' 
 tion of the Church. For no prefent Grace advan- 
 ced unto the higheft Degree whereof in this World 
 It is capable, can make us meet for an immediate 
 Gonverfe with Chrill in his unvailed Glory. 
 
 How much more abominable is the Folly of 
 Men, who would reprefent the Lord Chrifl: in his 
 prefent Glory by Figures and Images of him ? 
 "When they have done their ytmoft with their bur* 
 nilhed Glafs and Guildings, an Eye of FleiH can- 
 not only behold it, but if it be guided by Reafon, 
 fee it contemptible and foolifh. But the true Glo* 
 ry of Chrifl neither inward nor outward Sight caa 
 bear the Rays of in this Life, 
 
 The Difpenfation which we are meet for, is on- 
 ly that of his Prefence with us by his Spirit, . ll^e 
 know him now no more after the Flejh, 2 dor v. 1 6. 
 We are advanced above that Way and Means of 
 the Knowledge of him by thefiejhly carnal Ordi-^ 
 nances of the Old Teltament. And we know 
 him not according unto that bodily Prefence of 
 his, which his Di.jiples enjoyed in the Days of 
 his Flefti. We have attained fomewhat above 
 that alfo. For fuch was the Nature of his MX" ; 
 Riftry here on Earth, that there cgwld not be the 
 N 3 Fr©! 
 
'if 2 t^lfferences hefween beholding Chnfl'i (^hr^- 
 
 promifed Difpenfatipn of the Spirit until that was- 
 i^niihed. Therefore he tells his Difciples that if 
 mjas expedient fof them that he Jhould go away and 
 fend the Spirit to them, Joh|i ^cvi, 7. Hereon^ 
 they had a dearer View of the Glory of Chrift, 
 than they could hav^ by beholding him in thie 
 Flefh. This is our fpiritual Poflure and Condi- 
 tion. We are paft the Knowledge of him accord-r 
 ing to the Flelh ; we cannot attain nor receive 
 the Sight of him in Glory ; but the Life which we 
 now lead) is by the Faith of the Son of God. 
 
 I Ihall not here enquire into the Nature of this 
 Vijion, or the Pow^r and Ability which we fliall 
 have in Heaven to behold the Glory of Chrift. 
 Some few Things may be mentioned, as it relates 
 unto pur Minds and pur Bodies aifo after the Re-r 
 jbrrectipn. 
 
 I . For the Mia4, it ftiall be perfe^Iy freed 
 frpm all that Darknefs, Unfleadinefs, and other 
 Incapacities, which here it is accompanied with ; 
 ^h& whereby it is Weakned, hindred and obftruct- 
 ed in the Exercife of Faith. And they are of two 
 STorts. (i.) Such as are the Remainders of that 
 Depravation of our Natures, which came upon u^ 
 by Sin. Hereby our Minds became whpUy vain, 
 dark, and corrupt, as the Scripture teftifierh, utr 
 terly unable to difcern fpiritual Things in a dcre 
 ]^ani\er. This is fo far cured anid removed in 
 this Life by Grace, as that thpfe who were in Dark- 
 nefs y do become Light in the Lord, or are enabled 
 to live unto God under the Conduct of a new 
 Spiritual Light communicated unto them. But it 
 IS fo cured and renxoved in Part only, it is not 
 perfe£lly abolifbed. Hence are ;ill our rernaining 
 WeaknefTes and Incapacities in difcerning Things 
 fpiritual and eternal, which we yet groart under, 
 and long for Deliverance fifom. Ko Footfteps, no 
 8€si^s or Marks that ever had Place in our Minds 
 
 (hall 
 
By Faith in this IVgrl^^ ^ttJhy Sight in ffe^ven, 1 7| 
 
 ihall abide in Clovy ySphff. v. 27. Kothing fhall 
 weaken, difturb, or incajpacitate ouf Souls, in 
 acting all their Powers unimpeded by Vanity, 
 Piverfions, Weaknefs, Inability, upon their prq? • 
 per Objcfts. The Excellgncy hereof in univerfal 
 Liberty and Power, y/c cannot h^rc comprehend ? 
 Kor can ^ye yet conceive the Glory and Beauty of . 
 thofe imiAixed fpiritual Actings of ouf Minds, 
 which fhall have no Clog upon them, no Encum- 
 brance in them, no Alloy of Drofs accompanying 
 of them. One pure Adt of fpiritqal Sight ia di*- 
 cerning the Glory of Chrift, pne pure a5 of Love 
 in cleaving unto God, will bring in more Blefled- 
 nefs and Satisfaction into our Mind?, than in this 
 World we are capable of, 
 
 (2 .) There is an Incapacity in bur Minds, as 
 onto their Aftings on Things fpiritual and eternal, 
 that is meerly natural from the PoUure wherein 
 they are, and the Figure which they are to make 
 in this Life. For they are here cloathed Vfith FUJh, 
 and that debafcd and corrupted, IsTow in this 
 St;are, though the Mii;d aft its Gohceptions by ' 
 tlie Body as its Organ and Inftrument 1 Yet is it 
 varioufly ftraitned, encumbred and impeded in 
 the Exercife of its native Powers, efpecially to« 
 wards Things heavenly, ^by this Prifpn of th^ 
 yiefh, wherein it is immufCd. There is an Anger 
 licai Excellency in the pure Aftings of the Soul, 
 when delivered from all material Inftruments of 
 them ; or when they are glorified and made fiii ta- 
 ble Helps in its outmoft fpiritual Aftivity. How 
 and by what Degrees our Minds' (hall be freed 
 from thefe Obftruftions- in their beholding th« 
 Glory of Chrift, (hall be afterwards declared, 
 
 2. Again, a new Light, the Light o/Ghry, (hall 
 
 be implanted in them. There is a Light in Na* 
 
 ture, which is th^ Power of a Man to difcerii' 
 
 |he Thiijgs <>f M^n. An Ability to JCflQW, per^ 
 
 N 4 ceiv^ 
 
174. Differences Between beholding Chrifi's Ghry 
 
 ceive and judge of Things natural. It is that 
 Spirit of a Man which is the Candle of the Lord, 
 fearching all the inward Parts of the Belly, Prov. 
 
 XX. 27. 
 
 But by the Light . ^reof no Man can difcern 
 fpiritual Things in a cue Manner, as the Apolile 
 declares,, i Cor. ii. 11, 12, 13, 14, 15. For what 
 Man knoweth the Things of a Man^fave the Spirit 
 cf Man which is in him P Even fo the Things of 
 Cod knoweth no Man, hut the Spirit of God. Nom 
 ^e have received, not the Spirit of the World, but- 
 the Spirit which is of God, that we might know 
 the Things that are freely given to us of God, 
 Which Things alfo we fpeak, not in the Words 
 which Mans Wifdom teacheth, but which the Holy 
 Chofl teacheth ; comparing fpiritual Things with 
 fpiritual. But the natural Man receiveth not the 
 Things of the Spirit of God : For they are Fool" 
 ijhnefs unto him : Neither can he know them, be^- 
 caufe they are fpiritual ly difcerned. But he that Is- 
 fpiritual, judgeth all Things, yet he himfilfis jitdg^ 
 €d of no Man. Wherefore God gives a fuperior, 
 a fupernatural Light, the Light of Faith and 
 Grace, unto them whom he effe^ually calls unto 
 the Knowledge of himfelf by Jeftis Ghrifh H& 
 (bines into their Hearts to give them the Knowledge 
 ef his Glory in the Face of his dear Son. How belt 
 this new Light doth not abolifh, blot out, or ren-? 
 der ufelefs the other Light of Nature, as the Sun 
 when it rifeth extinguifheth the Light of the Stars ; 
 But it direcHis it, and reelifies it, as unto its prin- 
 cipal Obje£l and End. Yet is it in itfelf, a Light 
 quite of another Nature. But he who hath only 
 the former Light, can underftand nothing of it, 
 bfecaufe he hath no Ta% or Experience of its 
 Power and Operations. He may talk of it, and 
 maHe Enquires about it, but he knows it not. 
 
 J^owwehave received this Light of Faith and 
 
 Gracejj 
 
By Faith in this World y and by SigBfJn Heaven, i ?5 
 
 Grace, whereby we difcern fpiritual Things, and 
 behold the Glory of Chrift in the imperfect Man- 
 ner before defcribed. But in Heaven there fhall 
 be a fuperadded Light of Glory which fhall make 
 the Mind itfelf ,/^i«f as the Firmament, Dan. xii. 
 3. I (hall only lay three Things of it. (i.) That ^ 
 as the Light of Grace doth not deftroy or abolilh 
 the Light of Nature, but reclifie and improve it ; 
 fo the Light of Glory Pxiali net abolifh or 4eftroy 
 the Light of Faith arid Grace, bu? by incorporate 
 ingwith it, Tender it abfoluteiy perfect. (2.) That 
 as by the Light of Nature, we cannot clearly 
 comprehend the true Nature and Efficacy of the 
 Li<^ht of Grace, becaufe it is of another Kind, and 
 is feen only in its own Light ; fo by the Lighf 
 of Grace we cannot comprehend this Light of 
 Glory, being of a peculiar Kind and Nature, feea 
 perfectly only by its own Light. It doth not ap^ 
 tear -what we fhall be. (3,) That this is the beft No- 
 tion we can have o? xKisLight of Glory, that in the 
 firlT: Inftance of its Operation, \x ptrfeCily tranf 
 forms the Soul into the Image and Likenefs ofChrijK 
 Thi^ is the Progrefs of our Nature urito its Reft 
 and Bleffediiefs. The Principles remaining in it 
 concerning Good and Evil, with its praftical Con* 
 virions, are not deftroyed, but improved by 
 Grace ; as its Blindnefs, Darknefs and Enmity 
 to God, are in Part taken away. Being renewed 
 by Grace, what it receives here of fpiritual Life 
 and Light, fhall never be deflroyed but be per* 
 fedted in Glory. Grace renews Nature ; Glory 
 perfects Grace ; and fo the v/hole Soul is brought 
 unto its Reft in God. We have an Image of it 
 in the blind Man whom our Saviour cured, Mark 
 viii. 22, 23, 24. He was abfoluteiy blind, born fo, 
 no doubt. Upon the firft Touch his Eyes were 
 opened, and he faw but very obfcurely; he fa-ur 
 JH^ff walking like Jreu. JBii( 9^ the fecond he 
 
1 76 Differetiqfg^etwcen heholdmg Chri ft' s Glory 
 
 faw all Things dearly. Our Minds in themfelves 
 are abfolutely blind. The firfl Villtation of them 
 by Grace, gives them a Sight of Things fpiritu- 
 al, heavenly and eternal, but it is obfcure and 
 unfleady. The Sight of Glory makes all Things 
 elcar and evident. 
 
 2dlyy The Body as glorified, with irs Senfes, 
 ihall have its Ufe and Place herein, After we are 
 cloathed again with our Flefh, we.fhall fie our 
 Redeemer 'with our Eyes, , 
 
 We know not here what PqWer and Spirituality 
 there' will be in the A6ls of our gloriEed Bodies, 
 Such they will be, as ihall bear a Part in eternal 
 BlefTednefs. Holy Stephen the fir ft Martyr, took 
 jip fomewhat of Glory by Jniicipation before 
 he died. For when he was brought to his Tryal 
 before the Council^ all that fat therein looking 
 fiedfaflly on hiniy faw his Face as 1 he Face of an 
 ^ngely A^ts vi. 15. He had his Transfiguration , 
 according unto his Meafure, anfwerable unto that 
 pf our Bleffed Saviour on the Mount. And by 
 this initial Beam of Glory, he received fuch a 
 piercing Vivacity and Edge on his bodily Eyes,, 
 that through all thofe inconceivable Diftances be- 
 tween the Earth and the Refidence of the Bl^lTed, 
 he looked ftedfaftly into Heaven, andy^iv the Glom 
 ry of Gody and Jefus ftanding at the Right- hand 
 ofGody A£ls vii. s^y ^6, Who then can declare 
 what will be the Power and A6Ung of this Senfe 
 Qi' Sight when perfeftly glorified ; or what Sweet* 
 nefs and Refrefiiment may be admitted into our 
 Souls thereby ? 
 
 It was a Privilege (who would not have longed 
 to partake of it ?) to have feen him with our Bodi^r 
 ly Eyei,, in the Days of his Flefh, as did the Ar 
 poflleS and other his Pifciples. Howbeit he was 
 nof then Glorified himfelf in the Manifeftation of 
 his Glory ; nor they who faw him, in the Change? 
 
 or 
 
d^Talth in this World, and hy Sight in Heaven, ijj 
 
 or Transformation of their Nature. How great 
 this Privilege \i'as, himfelf declares unto thofe 
 that fo faw him, Matth. xiii. 17. Verity I fay unto 
 youy that many Prophets and righteous Men have 
 dejired to fee thofe Things 'which ye fee ,• thereun- 
 to we (hall fpeak immediately. And if this were 
 fo excellent a Privilege, as that we cannot but con-" 
 gratulate them by whom it was enjoyed, how ex* 
 ceUent, how glorious will it be, when with theft 
 pyes of ours, glorioufly purified and ilrengthned 
 beyond thofe of Stephen^ we fhall behold Chrifl 
 himfelf immediately in the Fulnefs of his Glory ! 
 He alone perfectly underftands the Grcatnefs and 
 Excellency hereof, who prayed his Father that 
 thofe who believe in him, may be where he is^ fo to 
 behold his Glory. 
 
 Thefe are fome of the Grounds of this firft Dif* 
 ference between our beholding the Glory of Chrift 
 by faith here, and by immediate Vifion hereaf- 
 ter. Hence the one is weak, imperfect, pbfcure, 
 reflexive j the other diredl, immediate, even and 
 conftant ; and we may ilay a little in the Contem- 
 plation of thefe Things. 
 
 This View of the Glory ofChrifl which we have 
 now fpoken unto, is that "which w€ are breathing 
 and panting after ; that which the Lord Chrift 
 prays that we maty arrive vnto ; that which the 
 Apoftle teftifies to be our heft ; the beil 1 hing, 
 or State, which our Nature is capable of; that 
 which brings eterpal Reft and Satisfaction unto 
 our Souls. 
 
 Here our Souls are burdened with innumerable 
 Infirmities, and our Faith is clogged in its Opera- 
 tions by Ignorance and Darknefs. This makes our 
 beft Eftate and higheft Attainments to be accompa* 
 nied with Groans for Deliverance. We 'which have 
 received the Firfl- fruits of the Spirit, even tve our^ 
 fehes groan wit (fin onrjilvesy waiting for the A* 
 
 doption^ 
 
1 78 uijjerenees between beholding Lhnjrs Olory 
 
 doptiofiy even the Redemption of the Body, Rom. 
 viii. 23. Yea, whilft we are in this Tabernacle, 
 we groan earne ft ly as being burdened, becaiife we 
 are not abfent from the Body, and preftnt with the 
 Lord, 2 Cor. v. 2,4, 8. The more we grow in 
 Faith, and fpiritual Light, the naore fenfible are 
 we of our prcfent Burdens, and the more vehe- 
 mently do we groan for Deliverance into the per- 
 fe6i Liberty of the Sons of God^ This is the PoA 
 ture of their Minds who have received the Hr/?- 
 fruits of the Spirit, in the moft emiaent Degree. 
 The nearer any one is to Heaven, the more ear^ 
 neftly he defires to be there, becaufe ChrijH: is 
 there. For the more frequent and fteady are our 
 Views of him by Faith, the more do we long and 
 groan for the Removal of all Obftructions and In- 
 terpol tions in our (0 doing. Now Groaning is a 
 vehement Defire mixed with Sorrow, for the pre- 
 fent Want of what is defired. The pefire hath 
 Sorrow, and that Sorrow hath Joy and Re- 
 frefhment in it ; like a Shower that fails on a Man 
 in a Garden in the Spring ; it wets him, but with* 
 all refreflieth him with the Savour it cauftth in the 
 Flowers and Herbs of the Garden, where he is. 
 And this Groaning, which when it is conflant ancj 
 habitual, is oneofthe choiceft Effe<5ls of Faith in 
 this Life, refpe^s what we would be delivered from^ 
 and what we would attain unto. Thtfirft is ex^ 
 prefTed, \^i9m. vii. 24. wretched Man that I am„ 
 who fiall deliver me from the Body of this Death ! 
 The other in the Places now mentioned. And this 
 Fratne with an Intermixture of fom? Sighs from 
 Wearinefs by the Troubles, Sorrows, Pains, Sick^ 
 nefTes of this Life, is the belt we can here attain 
 unto. 
 
 Altis! we cannot here think of Chrift, but we arc 
 quickly afiiamed of, and troubled at our own 
 Thoughts : . So confufed are they^^ fo imfteady. 
 
 To 
 
By Talth in this World, and by Sight in Heaven. 179 
 
 So imperfe£t. Commonly they ilTue in a>Groan 
 or a Sigh ; Oh, w/jen Jhall we corns unto him ? -when 
 fnall -we be 4ver with him F vihen Jhall we fee nim 
 as he is P And if at any T ime he begins to give 
 more than ordinary Evidences and Intimations of 
 his Glory and Lov€ unto our Souls, we are not 
 able to bear them, fo as to give them any abiding 
 Refidence jn biif Minds . But ordinarily this Trou- 
 ble and Groaning is amongfl our beft Attainments 
 in this Vv^orld, a Trouble which I pray God, I 
 may never be delivered from, until Deliverance 
 do come at once from this State of Mortality. 
 Yea the good Lord encreafe this Trouble more -and 
 more in all that believe. 
 
 The Heart of a Believer aiFe(n:ed with the Glory 
 of Ghrift, is like the Needle touched with the Load- 
 ftone. It can no longer be quiet, no longer be fa- 
 tisfied in a Diftamce from him. It is put into a 
 continual Motion towards him. The Motion in- 
 deed is 'weak and tremulous. Pantings, Breathings, 
 Stghings, Groanings, in Prayer, in Meditations, 
 in the fecret Recedes oC our Minds, are the Life 
 of it. However it is continually prelling towards 
 him. But it obtains not \\% Point, it comes not 
 to its Centre and Reft in this World. 
 , But now above, allThings are clear and ferene 5 
 all plain and evident in our beholding the Glory 
 of Chrift; we fhall be ever with him, and fee him 
 as he is. This is Heaven, this is Bleffednefs, this 
 is Eternal Reft. 
 
 The Perfon of Chrijl in all his Glory fhall be 
 
 continually before us ; and the Eyes of our Under* 
 
 ftandings ihail be fo glorioufty illuminated, as that 
 
 - we fhall be able fteadily to behold and compre* 
 
 hend that Glory. 
 
 But alas! here at prefeut our Minds rc'cfl;/, ouf 
 Meditations fiil, our Hearts are overcome, our 
 Thoughts confufed, and our Eyes turn afide fronx 
 
 the 
 
i8o Difference^ between hehotding Chftfi^s Olbl^ 
 
 the Luflre of this Glory ; nor can we abide in the 
 Contemplation of it. But there, an immediate^ 
 conftant View of it> will bring in everlafting Re* 
 frethment and Joy unto our whole Souk. 
 
 This beholding of the Glory of Chrifl giijenhirt^ 
 by his Father y is indeed fubordinate unto the ulti- 
 mate Vifion of the EflenCe of God. What that is 
 we cannot well conceive ; only we know that the 
 Pure in Heart fhall fee God. But it hath fuch an 
 immediate Connexion with itj and Subordination 
 unto it, as that without it we can never behold 
 the Face of God, as the objective Bleflednefs of 
 our Souls* For he is and {hall be to Eternity, the 
 only Means of Gommunicltion between God and 
 the Church* 
 
 And we may take fdme Dire£l:ion in our look- 
 ing into and longing after this perfe6i Vieiu of 
 the Glory of Ghrift, from the Example of the 
 Saints under the Old Teftament. The Sight 
 which thty had of the Glory of Chrift, (for they 
 alfoy^rur hii Glory through the Obfcurity of its Re- 
 velation, and its being vailed with Types and Sha- 
 doivs) was weak and imperfefl in the mofl illumi- 
 nated Believers, much inferior unto what we now 
 have by Faith, through the Gofpel. Yet fuch it 
 was, as encouraged them to enquire and fear ch di- 
 ligently into ivhatwas revealed , i P«t. i. lo, ir. 
 Howbeit their Difcoveries were but dark and con-» 
 fufed, fuch as Men have of Things at a great 
 Diftance, or in a Land that is very far off, as the 
 Prophet fpeaks, Ifa, xxxiii. 17. And the Continu- 
 ance of this Vail on the Revelation of the Glory 
 of Ghriil:, whilit a Vail of Ignorance and Blind-' 
 nefs was upon their Hearts and Minds, proVed the 
 Ruin of that Church in its Apoftacy, as the Apo- 
 flie declares, 2 Cor. iii. 7. But if the Mini/Oration 
 ef Death written^ and ingraven in Stones^ was glv 
 rious, fo that, the Children of Ifrael eould not fhd- 
 
By faith in this World, and by Sight in Heaven. 1 8 1 
 
 faftly behold the Face of Mofes, for the Glory of his 
 Countenance^ ivhich Glory iias to be done aivay, 
 ^.13, i^.Jnd not as Mojes which put a Vail over hit 
 Faccy that the Children of Ifrael could notftedfafi* 
 ly look to fhe End of that 'which is abolijhtd. But 
 their Minds were blinded : For until this Day remains 
 €th the fame Vail untaken aivay, in the reading of 
 the Old Tejlament : Which Vail is done aivay in 
 Chrift. This dcuble Vail (the Covering covered^ 
 the Vail vailed) God promifed to take away, Ifa* 
 XXV. 7. And he will defiroy in this Mountain the 
 Face of the Covering cajl over all People, and the 
 Vail that is fpread^over all Nations. And then 
 fhall they turn to the Lord, when they (hall be 
 able clearly to behold the Glory of Chrift, 2 Cor» 
 iii. 16. NevertSelefs when it fhall turn to the Lord^ 
 the Vail flmll he taken away. 
 
 But this caufed them who were real Believers 
 among them, to defire, long, and pray for the 
 Removal of thefe Vails, the Departure ofthofe 
 Shadows, which made it as Night unto them in 
 Comparifon of what they knew would appear, 
 when the Sun of Rtghteoufnefs fhould arife with 
 healing in his Wings. They thought it long ere the 
 Day did break, and the Shadows flee away, Cant. 
 ii. 17. Chap. 4. 6. There was (as the Apoftle 
 fpeaks, Rom. viii. 19.) a x\iT\2S!Cm% forth of the 
 Head with Defire and Expedation of the Exhibi- 
 tion of the Son of God in the Flefh, and the Ac* 
 complifhment of all divine Promifes therein. 
 Hence he was called the Lord whom they fought 
 a?id delighted in, Mai, iii. i. 
 
 And great was the fpiritual Wifdom of Belie- 
 vers in thofe Days. They rejoiced and gloried 
 in the Ordinances of divine Worfhip which they 
 did enjoy. They looked on them as their chief- 
 eft Privilege, and attended unto them with Dili- 
 gence, as an Effect of divine Wifdom and Love, 
 
 as 
 
l82 Diffef^ences hfweefi heh(^lding Chrlfl's Gtdry 
 
 as alfo becaufe they had a Shadow of good Things 
 to come. But j'et at the fame Tirrie they longed 
 and deiired that the Time of Reformation were 
 come, wherein they Ihould all be removed ; that 
 £o they might behold and enjoy the good Thing* 
 figniiied by them. And thofe who did not io, 
 but reited in, and traded unto their prefent In- 
 ftitutions, were not accepted with God. Thofe 
 who were really illuminated did not fo, but lived 
 in conftant Defires after the Revelation of the 
 whole M3rllery of the Wifdom of God in Chrift, 
 as did the Angels themfelves, i Pet. i. 3. Ble[fed 
 be the God, and Father of our Lord Jefus Chrijty 
 which according to his abundant Mercy, hath be-' 
 gotten us again unto a lively Hope, by the Refur" 
 reciion of Jefus Qhrif} from the Dead, Eph. iii, 
 9, 10. And to mahi all Men fee, what is the FeU 
 lowfhip of the My fiery, which from the Beginning 
 ^f the Worlds, hath been hid in God, who created all 
 Things by Jefus Chrijl : To the Intent that ncvj un- 
 to the Principalities and Powers in heavenly Pla- 
 ces, might be known by the Church the manifold 
 Wifdom of God, 
 
 In this Frame of Heart and fuitable Actings of 
 their Souls, there was more of the Power of true 
 Faith and Love than is found among the moll at 
 this Day. They-faw the Promifes afar oif, and 
 \iQVZ perfwaded of them, and embraced them, Heb. 
 xi.'i3. They reached out the Arms of their moft 
 intent Affetlions, to embrace the Things that 
 were promiled. We have an Inftance of .this 
 Frame in old Siineon, who £0 foon as he had tak- 
 en the Child Jefus in his Arms, cried out, Now 
 Lord, let me depart, now let me die, this is that 
 which my Soul hath longed for, Luke ii. 28, 29. 
 
 Our prefcDt Darknefs and Weaknefs in behold- 
 ing the Glory of Ghriit, is not like theirs. It is 
 tjot occailoned by a l^ail of Types and Shadows 
 
 caft 
 
By Faith in this World, and by Sight bt^eaven. 183 
 
 caft on it by the Reprefentative InftitUtions otxt; 
 It doth not arife from the want of a clear Do^ri* 
 nal Revelation of the Perfon and Office of Chrift j 
 But, as was before declared, it proceedeth from 
 from two other Caufes. Firfl, From the Nature 
 of Faith itielf in Comparifon of Vifion. It is not 
 able to look direftly into this excelhnt Glory y nor 
 fully to comprehend it. Secondly ^ From the Way 
 of its Propofaly which is not fuhjlarttial of the 
 Thing itfelf, but only of an Image of it, as in a 
 Glafs. But the Sight, the View of the Glory of 
 Chrift, which we ihali have in Heaven, is much 
 more above that which we now enjoy by the Go- 
 fpel, than what we do, or may fo enjoy, is above 
 what they have attained under their Types and 
 Shadows. There is a far greater Diltance between 
 the Vifion of Heaven, and the Sight which we 
 have now by Faith, than is between the Sight 
 which we now have, and what they had under 
 the Old Teftament. Heaven doth more excel 
 th^ Gofpel-State, than that State doth the Law. 
 "Wherefore, if they did fo pray, fo long for, lb 
 defire the Removal of their Shadows and Vails, 
 that they might fee what we now fee, that they 
 might fo behold the Glory of Chrift, as we may 
 behold it in the Light of the Gofpel ; how much 
 more fhould* we, it we have the fame Faith with 
 them, the fame Love (which neither will, nor 
 can be fatisfied without perfeft Fruition) long 
 and pray for the Removal of all Weaknefs, of all 
 Darknefs and Interpofition, that we may come 
 unto that immediate beholdingof hisGlory>v/hich 
 he fo earneftly prayed, that we might be brought 
 unto. 
 
 To fum up briefly what hath been fpoken. 
 There are three Thin^ to be confidered concern- 
 ing the Glory of Ghriit, three Degrees in its Ma- 
 nifeiiatioa j; TJbs Sbado'iu^ ih^j^.erfe£l Image ^ and 
 O the 
 
1 84 Differences hetvjsen heholding Chriffs Glory 
 
 the Subftance itfelf. Thofe under the Law had 
 only the Shadow of it, and of the Things that 
 belong unto it, the}^ had not the perfe6i Image of 
 them, Heh. x. i. Under the Gofpel we have 
 X\i^perfe6i Image, which they had not ; or a clear 
 compleat Revelation and Declaration of it pre* 
 lenting it unto us as in a Glafs : But the Enjoy* 
 ment of thefe Things in their Subftance is refer* 
 red for Heaven } we mufl be 'where he h, that we 
 may behold his Glory. Now there is a greater 
 Difference and Diftance between the real Sub- 
 Aance of any Thing, and the moft pcrfe(ft Image 
 of it, than there is between the moft perfe£t I* 
 mage, and the lowefl Shadow of the fame Thing. 
 If then they longed to be freed from their State 
 of Types and Shadows, to enjoy the Reprefenta- 
 tion of the Glory of Chrift in that Image of it, 
 which is given us in the Gofpel ; much more 
 ought we to breath and pant after our Deliverance 
 from beholding it in the Image of it, that we 
 may enjoy the Subftance itfelf. For whatever 
 can be manifeft of Ghrift on this Side Heaven, it 
 is granted unto us for this End, that we may the 
 more fervently defire to be prefent with him. 
 
 And as it was their Wifdom and their Grace 
 to rejoice in the Light they had, and in thofe 
 fypica' A dmhii ft rations of divine Worfhip v/hich 
 ihadowed out the Glory of Chririunto them, yet 
 did always pant after that more excellent Light 
 and full Difcovery of it, which was to be made 
 by the Gofpel ; So it will be ours alfo, thankfully 
 to ufe arid impfove the Revelations which we en- 
 joy of it, and tho-e Inftitutions ofV/orfljipy where- 
 in our Faith is affifted in the view thereof; yet 
 fo as continually to breath after that perfeft, that 
 glotifying Sight of it, which is referved for Hea- 
 ven above. :; 
 
 And may ^^ not * little examine ourfelves. by 
 
 thefe 
 
By Faith in this If or Id ^ and by Sight in Heaven, x 85 
 
 thefe Things ? Do we efteem this preffing fotuards 
 the perfed Vieiu of the Glory of Chriji to be our 
 Duty, and do we abide in the Performance of it ? - 
 If it be otherwife with any of us, it is a fignal E- 
 videnee that our ProfefTion is Hypocritical, If 
 ChriH: be in us, he is the Hope of Glory in us \ 
 and where that Hope is, it will be active in De- 
 fires of the Things hoped for. Many love the 
 World too well, and have their Minds too much 
 filled with the Things of it, to entertain Defires 
 O^fpeeding through it unto a State wherein they 
 may behold the Glory of Ghrift. They are at 
 home, and are unwilling to be abfent from the 
 Body, tho' to be prefent with the Lord. They 
 hope it may be that fuch a Seafon will come at 
 one Time or another, and then it will be the bell 
 they €an look for when they can be here no more. 
 But they have but a little Sight of the Glory of 
 Chrifl in this World by Faith, if any at all, who 
 fo little, fo faintly defire to have the immediate 
 Sight o£ it above. I cannot underftand how a- 
 ny Man can walk with God as he ought, or hath - 
 that Love for Jefus Chrift which true Faith will 
 produce, or doth place his Refrefhments and Joy 
 in fpirltual Things, in Things above, that doth 
 not on all juft Occafions, fo meditate on the Glo- 
 ry of Chrift in Heaven as to long for an Admittance 
 into the immediate Sight of it. 
 
 Our Lord Jefus Chrift alone perfectly under- 
 flood wherein the Eternal BlelTednefs of therh that 
 believe in him, doth confift. And this is the 
 Sum of what he prays for with refpect unto that 
 End ; namely, that we may he where he is to he- 
 hold his Glory. And is it not our Duty to live in 
 a continual Defire of that which he prayed fo 
 earneftly that we might attain ? If in our felveS;^ 
 we as yet apprehend but little of the Glory, the 
 Excellency, the BlelTedncfs of it, yet ought we to 
 Q % repofe 
 
i86 Differences heiiueen beholding Chrift^s Glory 
 
 repofe that Confidence in the Wifdom and Love 
 ofChrift, that is our beft, infinitely better than 
 any Thing we can enjoy here below. 
 
 Unto thofe who are inured unto thofe Contemn 
 plations, they are the Salt of their Lives, where- 
 by every Thing is condited and made favory un- 
 to them, as we fhall fhew afterwards. And the 
 want of rpiritual Diligence herein, is that which 
 hath brought forth a negligent, carelefs, worldly 
 Profeffion of Religion, which countenancing it» 
 felf with fome outward Duties, hath loft out of it, 
 the Power of Faith and Love in their principal 
 Operations. Hereby many deceive their own 
 Souls, Goods, Lands, Pofiefiions, Relations, 
 Trades, with fecnlar Interefts in them, are the 
 Things whofe Image is drawn on their Minds, 
 and whofe CharaSiers are written on their Fore- 
 heads, as the Titles whereby they may be known. 
 As Believers beholding the Glory of Chrift in the 
 blefied Glafs of the Gofpel are changed into the 
 fame Image and Likenefs by the Spirit of the 
 Lord ; fo thefe Perfons beholding the Beauty of 
 the World, and the Things that are in it, in the 
 curfcd Glafs of Self-love, they are in their Minds 
 changed into the fame Image. Hence perplexing 
 Fears, vain Hopes, empty Embraces of perifhing 
 Things, fruitlefs Defires, earthly, carnal Defigns, 
 curfed felf-pleafuig Imaginations, feeding on and 
 being fed by the Love of the World and Self, do 
 abide and prevail in them. But v/e have not lb 
 learned Chrifl: Jefus. 
 
 CHAP. 
 
By Faith in this Worlds and by Sight in Heaven. 287 
 
 CHAR Xlil. 
 
 ^he fecond difference hctiveen our beholding 
 the Glory of Chriji by Faith m this IVorldy 
 and by Sight in He ay en. 
 
 FA I T H is the Light wherein we behold the 
 Glory of Chriji hi this World. And this ia 
 its own Nature, as unto this great End, 
 is weak and imperfect, like weak Eyes, that can- 
 not behold the Sun in its Beauty. Hence our 
 Sight of it differs greatly from what we fnall enjoy 
 in Glory, as hath been declared. But this is not 
 all ; it is frequently kindred and intermptedm Its 
 Operations, or it lofeth the View of its Object 
 by one Means or other. As he who lees any 
 Thing at a great Diftance, fees it imperfeflly y 
 and the'leaft Interpofition or Motion takes it quite 
 out of his Sight, So is it with our Faith in this 
 Matter ; whence fometimes we can have litde, 
 fometimes no Sight at all of the Glory of Ch.ift 
 by it. And this gives us, as we fh?yll fee, ahothef 
 Difference between Faith and Sight. 
 
 Now although the Gonfideration hereof may 
 (eem a kind of Diverjion from our pre fen c Argu- 
 ment, yet I choofe to infill upon it, that I may 
 evidence the Reafons w^hence it is that many have 
 fo Vittle Experience of the Things whereof we have 
 treated, that they find (o little of Reality or Powd- 
 er in the Exercife of this Grace, or the Perfor- 
 mance of this Duty. For it will appear in the 
 Iffue, that the whole Defect is in themfclves ; 
 the Truth itfelf infilled on, is great and efficaci- 
 ous. 
 
 I. Whilll we are in this Life, the Lord Ghrill 
 i9 pleafed in his Sovereign IVifdom fometixu?s to 
 O 1 -with- 
 
l33 Differences between beholding Chrijl^s Glory 
 
 withdraw, and as it were, to iiide himfelf frorq. 
 US. Then do our Minds fall into Clouds and 
 Darknefs ; Faith is at a lofs, we cannot behold his 
 Glory ; yea, we may feek him, but cannot find 
 him. So Job complains as we obferved before. 
 Behold, J go forward, but he is not there ,• and 
 backward, but I cannot perceive him : On the left 
 Hand where he doth worky but I cannot behold him : 
 He hideth himfelf on the right Hand, that I can- 
 not fee him, Chap, xxiii. 8, 9. AVhich way fo- 
 ever t turn my felf, whatever are my Endeavours, 
 in what Way or Work of his own, I feek him, I 
 cannot find him,I cannot fee him, I cannot behold 
 his Glory. So the Church alfo complains ; Ve- 
 rily thou art a God that hideft thy felf, G God of 
 Ifrael the Saviour, Ifa. xlv. 15. And the Pfalmifi, 
 How long, Lord, wilt thou hide thy felf for ever ? 
 Pfal. Ixxxix. 46. This hiding of the Face of God, 
 Is the hiding of the Shining of his Glory in the 
 Face of Chrifl Jefus, and therefore of the Glory 
 of Chrifl himfelf, for it is the Glory of Chrift to 
 be the Reprefentative of the Glory of God. The 
 Spoufe in the Canticles is often at a lofs, and here* 
 in bemoans herfelf that her Beloved was with- 
 drawn, that llie could neither find him, nor fee 
 him. Chap. iii. 1,2. By Night on my Bed I fought 
 him whom my Soul loveth : I fought him, but I 
 found him not. I zvill rife now, and go about the 
 City in the Streets, and in the broad Ways I will 
 feek him whom nty Soul loveth : I fought him but I 
 found him not. Chap. v. 6. I opened to my Be- 
 loved, but my Beloved had withdrawn himfelf, and 
 nvas gone: My Soul failed when he fpake : I fought 
 him, but I could not find him ; J called him, but 
 he gave me no Anfwer. 
 
 Men may retain their Notions concerning 
 Chriil, his Perfon, and his Glory. Thefe cannot 
 be blotted out of their Minds, but by Herefy or 
 
 obdura 
 
B^ Faith tn this Ivor Id ^ and by Sight in Heaven. i§9 
 
 obdurate Stupidity. They may have the fame Doc 
 trhial Knowkdge of him with others \ but the 
 Sight of his Glory doth not confift therein ; They 
 may abide in the outward Performance of Duties 
 towards him, as formerly ; but yet all this while a$ 
 unto the efpecial gracious Communications of him* 
 felf unto their Souls, and as unto a chearfal rei? 
 frefhing View of his Glory, he may withdraw aii4 
 hide himfelf from them. 
 
 As under the fame outward Difpenfations of 
 the Word, he doth manifefl himfelf unto Ibmei 
 and not unto others ; {.Hovj is it that thou wilt 
 manifej} thy felf unto us, and not unto the World ? 
 John xiv. 2 2.) Whereon they to whom he doth 
 fo manifell: himfelf, do fee him lo be beavitiful^ 
 glorious, and lovely (for uyito them that believe^ 
 he is precious^ whilft the others fee nothing here- 
 of, but wonder ar them, by whom he is admired| 
 Cant, V. 9. What is thy Beloved more than another 
 Beloved, thou falrefi among Women ? What is 
 thy Beloved more than another Beloved, that thou 
 doft fo charge us? So in the fame Difpenfation 
 of the Word, he Ibmetimes hides his Face, turn$ 
 away the Light of hiis Countenance, clouds th^ 
 Beams of his Glory unto fome, whilfl others are 
 cherilhed and warmed with them. 
 
 Two Things we muft here fpeak unto. 
 
 1 . Why doth the Lord Chrifl at any Time thti$ 
 hide himfelf in his Glory from the Faith of j^elieyerf 
 that they cannot behold him. 
 
 2. How we may perceive and know that hd doth 
 fo withdraw himfelf from fts, fo that however w€ 
 may pleafe ourfelves, we do not indeed behold his 
 Glory, 
 
 As unto the firft of thefe, tho' what he doth is 
 
 fuppofed an Aft of Sovereign unaccountable Wif' 
 
 iom, yet there are many holy Elnds of it, an4 
 
 confe(|uent]y Reafons for it. I fliall Mention one 
 
 O 4 o^ly^ 
 
190 'Differ encci hettveen beholding Chrifl's Glory ■ 
 
 only. He doth it to ftir us up in an eminent Man- 
 tier unto a diligent Search and Enquiry after him, 
 "Woful Sloth and Negligence are apt to prevail in 
 us, in our Meditations on heavenly Things. Thd* 
 our Hearts wake (as the Spoufe fpeakst'^w/. v. 2.) 
 in a Valuation of Chrift, his Love, and his Grace, 
 yet ive Jleep, as unto the due Exercife of Faith 
 and Love towards him. Who is it that can juf- 
 tifie himfelf herein ? That can fay, My Heart 
 is pure, / am clean from this Sin P Yea it is fo far 
 otherwife with many of us, that he is for ever to 
 be admired in his Patience, that on the Account 
 of our Unkindnefs and woful Negligence herein, 
 he hath not only withdrawn himfelf at Seafons, 
 but that he hath not utterly departed from us. 
 Now he knows that thofe with whom he hath 
 been gracioully prefent, who have had Views of 
 l^is Glory, altho' they have not valued the Mercy 
 and Privilege of it, as they ought, yet can they 
 not bear a Senfe of his Abfence, and his hiding 
 himfelf from them. By this therefore will he a* 
 wake them unto a diligent Enquiry after him. 
 Upon the Difcovery of his Abfence and ftich a 
 Piftance of his Glory from them as their Faith 
 cannot reach unto it, they become like the Doves 
 of the Valleys all of them mourning every one for 
 his Iniquity y and do flir up themfelves to feek him 
 early and with Diligence, Hof. v. 15. /will go and 
 return to my Place, till they acknowledge their 
 Offence, and Jeek my Face : In their Affli6iion 
 they will feek me early. So wherever the Spoufe 
 intimates this withdrawing of Chrifl from her,. 
 {he immediately gives an Account of h^r refllefs 
 Piligenc^ and Endeavour^' in her Enquiries af- 
 er him, until fhe have found him, Chap. iii. i, 2, 
 3, 4, 5. By Night on my Bed I fought htm whom 
 my Soulloveth : I fought him, hut I found him not. 
 I will rife now, and go about the City in the Streets, 
 I and 
 
By T^ith in this Worjd, and by Sight tn Heaven^ 191 
 
 and in the broad Ways I luillfeek htm ixihorH my Soul 
 loveth: I fought him y but I found him not. The 
 Watchmen that go about the Cityy found me : To 
 ivhom I faidy Saiv ye him ivhom my Soul loveth? 
 It was but a little that I pajfed from them^ but I 
 found him whom my Soul loveth : I held him^ and 
 ivould not let him gOy until I had brought him into 
 -my Mother's Hotife : And into the Chamber of her 
 that conceived me. I charge you, ye Daughters 
 of Jeritfa'em, by the Roes, and by the Hinds of the 
 Fie'd, that ye JHr not up, nor awake my Love, till 
 he pleafe. Chap. v. 2, 3, 4, 5, 6, 7, 8. And in 
 thele Enquiries there is fuch an Exercife of Faith 
 and Love,^tho' it may be a£ling themfelves moftiy . 
 in Sighs and Groans, as Is acceptable and well- 
 pleafing to him. 
 
 We are like him in the Parable of the Prophet 
 that fpake unto Ahah, who having one committed 
 unto him to keep, affirms that whilft he was bufy 
 here and there, he was gone. Chrift commits 
 himfelf unto us, and we ought carefully to keep 
 his Prefence > / held him, faith the Church, and 
 ivould not let htm go, Cant. iii. 4. But whilft we 
 are bufy here and there, while our Minds are over 
 filled with other Things, he withdraws himfelf^ 
 we cannot find hirtis But even this Rebuke is a 
 fan£lified Ordinance', for our Recovery, and his 
 Return unto us. 
 
 2 . ' Our fecond Enquiry is, Ho^v we may know 
 when Chrijl doth fo withdraw himfelf from us, that 
 we do not, that we cannot behold his Glory. 
 
 I fpeak herein unto them alone who make the 
 Obfervation of the lively A<5^ings of Faith and 
 Love in and towards Jefus Chrift their chiefeft 
 Concern in ail their Retirements, yea in their whole 
 Walk before God. Concerning i^^^e, our En- 
 quiry is^ How they may know when Chrift doth 
 In any Degree or Mcaiure wthdraiu from them 
 
 ib 
 
i 
 
 Igt Differences between beholding Chrifi*s Glory 
 
 fo as that they camjot in a due Manner behold his 
 Glory? 
 
 And the firft Dlfcovery hereof i& by the ConFe- 
 quents of fiich AVithdrawings. And what are the 
 Confequenis of it, we can know no otherwife but 
 by the Effects of his Prelence with us, and the 
 Manifeflation ofhimfelf unto us, v/hich as unto 
 fgme Degrees muft naceflarily ceafe thereon, 
 
 Now the iirft of thefe is the Lifey Flgor and 
 ^ffeSiual a^'mg of all Grace in us. This is an in- 
 feparable Gonfequent and EfFecl of a View of his 
 Glory. Whilit we enjoy it, lue live, neverthelefs 
 not luey but Chrift Uveth in uSy exciting and adling 
 all his Graces in us. 
 
 This is that which the Apoftle inilrn£^eth us in^ 
 while we behold his Glory, as in a GlafSy ive are 
 transformed into the fame Image, from Glory td 
 Glory, 2 Cor. iii. i8. That is, Whilft by Faith 
 we contemplate on the Glory of Chrifl as revealed 
 in the Gofpel, ail Grace will thrive and flouriih. 
 in us towards a perfed^ Conformity unto him. 
 For whilfl we abide in this View and Contempla- 
 tipn, our Souls will be preierved in holy Frames, 
 and in a continual Exercife of Love and Delight, 
 with all other fpiritual Affedlions towards him. 
 It is impolTible whilft Chrift is in the Eye of our 
 Faith as proppfed in the Gofpel, but that we fhall 
 labour to be like him and greatly love him. Nei^ 
 ther is there any Way for us to attain unto either 
 p{ thefe which are the great Concernments of our 
 Souls, namely, to be like unto Chrift, and to love 
 hiHi, but by a conftant View of him and his Glo- 
 ry by Faith which powerfully and effectually 
 worlds them in us. Ail the doSirinal Knowledge 
 which we have of him^is ufelefs j all the View w^ 
 have of his Glory is but Fancy, Imagination or 
 Superftition, which are not accompanied with thi? 
 tram forming Power, Aud that which is wrought 
 
 by 
 
Py Faith in this World) and by Sight In Heaven, 193 
 
 by it, is the Inqreafe an4 Vigor of all Grace ; 
 for therein alone our Conformity unto him doth 
 confift. Growth in Grace, Koiinefs and Obedi- 
 ence, is a grcwing like unto Chrlfi, and nothing 
 eife is fo. 
 
 I cannot refrain here from a neceflary ihort 
 Digrejpon. This transforming Efficacy from a 
 fpiritual View of Chrift as propofed in the Gofpel, 
 being loft as unto an Experience of it in the Minds 
 of Men carnal and ignorant of the Myftery of be- 
 lieving (as it is at prefent by many derided, tho* 
 it be the Life of Religion) Fancy and Supcrftitlon 
 provided various Supplies in the Room of it. For 
 they found '.Hat Crucifixes ar^d Images Vfixh Palnf* 
 ings to reprefent him in his Sufferings and Glory. 
 By thefe Things^ their carnal Affections being ex- 
 cited by their outward Senfes, they fuppofe them- 
 felves to be affeded with him, and to be like untd 
 him. Yea, fome have proceeded fo ^^r, as either 
 by Jrts diabolical^ or by other Means, to make 
 an Appearance oi Wounds on their Hands, and Feet 
 and Sides y therein pretending to be like him ; 
 yea, to be wholly transformed into his Image. 
 But that which is produced by an Image, is but 
 an Image, an imaginary Chrift will effedt nothing 
 in the Minds of Men, but imaginary Grace. 
 
 Thus Religion was loft and died. "When Men 
 could not obtain any Experience in their Minds 
 of the fpiritual Myfteries of the Gofpel, nor be 
 fenfible of any fpiritual Change or Advantage by 
 them, they fubftituted fome outward Duties and 
 Obfervances in their Stead ; as I ihall ihcw (God 
 •willing) elfewhere more at large. Thefe produced 
 fome Kind of Effects in their Minds and AifeOions, 
 but quite of another Nature than thofe which are. 
 the real EfFe6ls of true Evangelical Grace. This 
 is openly evi^eai ii> this SabAit«ili«i^ of 3nage^ 
 
 mftead 
 
194 Differences between beholding Chrifl's Glory 
 
 inftead of the Reprefentation o^ Chrift and his 
 Glory made in the GofpeL 
 
 However there is a general Suppofition granted 
 on all Hands ; namely, that there muft be a Vieiu 
 ^fChrifiy and his Glory, to caiafe us to love him, 
 and thereby to make us conformable or like unto 
 him. But here lies the Difference ; thofe of the 
 Church of Rome fay that this muft be done by the 
 beholding of Crucifixes with other Images and 
 Pitlures of him ; and that with our bodily Eyes : 
 We fay it is, by our beholding his Glory by Faith, 
 as revealed in the Gofpel, and no oiherwife. And 
 to confefs the Truth, we have fome, who as they 
 reject the Ufe of Images^ fo they defpife that fpiri- 
 tuai View of the Glory of Ghri/l which we enquire 
 after. Such Perfons on the firft Occafion will 
 fall on the other Side ; for any Thing is better 
 than nothing. 
 
 But as we have a fure Word of Prophefy to 
 fecure us from thefe Abominations by an exprefs 
 Prohibition of fuch Images unto all Ends what- 
 ever ; fo unto our Stability in the Profe/lion of 
 the Truth, and Expej^ience of the Efficacy of this 
 fpiritual View of Chrift, transforming our Souls 
 into his own Likenefs, is abfoiutely neceffary. 
 For if an Idolater (hould plead, as they do all, that 
 in the beholding of the Image of Chrifl, or of a 
 Crucifix y efpecially if they are fedulous and conftant 
 therein, they find their Affeflions unto him great- 
 ly excited, increafed, and inflamed (as they will 
 be, Ifa, Ivii. 5. Enflaming your/elves with Idols 
 under every green Tree, flaying the Children in the 
 Valleys y under the Clifts of the Rocks P ) and that 
 hereon he endeavours to be like unto him, what 
 ihall we have to oppofe thereunto ? For it is cer- 
 tain that fuch Images are apt to make Imprellions 
 on the Minds of Men ; partly from the Readinefs 
 of the Senfes and Imagination to give them Ad- 
 mittance 
 
By Faith Inthts World y and by Sight in Heaven, 195 
 
 inittance into their Thoughts ; and partly from 
 theirnatural Inclinations unto Superflition, their 
 Averfation from Things fpiritual and invifible, 
 "with an Inclination unto Things prefent and vi- 
 iible. Hence among them who are fatisfied that 
 they ought not to be adoredwithany rd'//g'/o«j Ve* 
 neration, yet fome are apt upon the Sight of theiu, 
 to entertain a thoughtful Reverence, as they would 
 do if they were to enter into a Pagan Temple full 
 of Idols ; and others are continually making Ap- 
 proaches towards their Ufe and Veneration in Pan" 
 tings and Altan and fuch outward Poiluresof Wor- 
 fhip as are ufed in the religious Service of them. 
 But that they do fenfibly affeit the Minds of Men 
 carnal and fuperflitious, cannot be denied, and as 
 they fuppofe, it is a Love unto Chrift himfelf. 
 However, certain it is in general, and confefTed 
 on all Hands, that the beholding of Chriji is the 
 mod blefTed Means of exciting all our Graces, 
 fpi ritualizing all our AfFedtions, and transforming 
 our Minds into his Likenefs. And if wc have not 
 another, and that a more excellent "Way of behold- 
 ing him, than they have who behold him as they 
 fuppofe, in Images and Crucifixes, they would 
 feem to have the Advantage of us. For their 
 Minds will really be affected with fomewhat, ours 
 with nothing at all. And by the Pretence there- 
 of, they inveagle the carnal Aife£lions of Men ig- 
 norant of the Power of the Gofpel, to become 
 their Profelytes. For having lived, it may be, along 
 Time without any the leafl Experience of a ^tn* 
 fible Impreflion on their Minds, or a transforming 
 Power from the Reprefentation of Ghrift in the 
 Gofpel, upon their very firft religious, devout. 
 Application unto thefe Images, they find their 
 Thoughts exercifed, their Minds aftected, and 
 fome prefent Change made upon them. 
 
 But there was a Difference betweeathc Perfon of 
 . David, 
 
1^6 Differetices hftveen beholding Chrtft's Ghry 
 
 David y and an Image "with a Bolfter of Goats Hair^ 
 though the one were laid in the Room and Place 
 of the other. And there is fo between Chrift and 
 an Image, though the otit be put into the PJace 
 of the other. Neither do thefe Things ferve unto 
 any other End, but to divert the Minds o^ Men 
 from Faith and Love to Ghrift ; giving them 
 fome fuch Satisfadlions in the Room of them, as 
 that their carnal AiTedions do cleave tin to their 
 Idols. And indeed it doth belong unto the Wif* 
 dom ofFaith^ or we lland in need offpirituai 
 Light, to difcern and judge between the working 
 of natural Affe^ions towards fpiritual Objects, oa 
 undue Motives, by undue Means, with indirect 
 Ends, wherein all papal Devotion confifts, and 
 the rpiritual Exercife of Grace in thofe Aifeftions 
 duely fisted on fpiritual Objefts, 
 
 But as was faid, it is a real Experience of the 
 Efficacy, that there is in the fpiritual beholding of 
 the Glory of Chrift by Faith as propofed in the 
 Gofpel, to flrengthen, cntreafe and excite all 
 Grace unto its proper Exercife, fo changing and 
 transforming the Soul gradually into his Likenefs, 
 which muJft fecure us againA ail thofe Pretences, 
 and lb I return from this DigreJJiori. 
 
 Hereby we may underlland whether the Lord 
 Chrift doth fo ivithdraiu himfelf as that we do 
 not, as that we cannot behold his Glory by Faith 
 in a due Manner, which is the Thing enquired 
 after. For if we grow lueak in our Graces, un- 
 fpirituai in our Frames, cold in our AffexSlions, 
 or negligent in the Exercife of them by hojy Me- 
 ditation, it is evident that he is at a great Diftance 
 from us, fo as that we do not behold hrs Glory as 
 we ought. If the Weather grow colc3, Herbs and 
 Plants do wither, and the Froft begins to bind up 
 the Earth, all Men grant that the Sun is with- 
 drawn . and makes not its wonted Approach unto 
 
By Faith in this World, and by Sight in Heaven, 1 97 
 
 us. And if it be fo with our Hearts, thai they 
 grow cdldy frozen, ijuithering, lifelefs in and unto 
 fpiritual Duties, it is certain that the Lord Chrift 
 is in fome Senfe withdrawn, and that we do not 
 behold his Glory. We retain Nations of Truth 
 concerning his Perfon, Office and Grace ; but 
 Faith is not in conftant Exercife, as to real Views 
 of him and his Glory. For there is nothing more 
 certain in Chriftian Experience than this is, that 
 while we do really by Faith behold the Glory of 
 jChrift, as propofed in the Gofpel, the Glory of 
 his Perfon and Office as before defcribed, and {b 
 abide in Holy Thoughts and Meditations thereof, 
 efpecially in our private Duties and Retirements, 
 all Grttce will live and thrive in us in fome Meafure, 
 efpecially Love unto his Perfon, and therein un- 
 to all that belongs unto him. Let us but put it to 
 the Trial, and we fhali infallibly find the pro* 
 mifed Event. 
 
 Do any of us find Decays in Grace prevailing in 
 us ; Deadnefs, Coldnefs, Lukewarmnefs, a Kind 
 of fpiritual Stupidity and Senfelefsnefs <:oming 
 upon us ? Do we find an Unrcadinefs unto th^ 
 Exercife of Grace in its proper Seafon, and the 
 vigorous Adlings of it in Duties of Communion 
 with God ? And would we have our Souls recovered 
 from thefe dangerous Difeafes ? Let us afrare our* 
 felves there is no better Way for our Healing and 
 Deliverance, yea no other Way but this alone, 
 namely the obtaining a frefh J^iew of the Glory of 
 Chrift by Faith, and a fieady abiding therein. Con- 
 flant Contemplation of Chrifl and his Glory put* 
 ting forth its transforming Power unto the RevI* 
 Val of all Grace, is the only Relief in this Cafe, 
 as (hall further be (hewed afterwards. 
 
 Some will fay, that this muf^ be effefled by 
 frefo Supplies and renewed Communications of tht 
 Holy Spirit, Vakfs he fall as C?tw and Showers 
 
 oa 
 
198 Differences hstMiCen beholding Chrljrs Ghry\ 
 
 on our dry and barren Hearts^ uulefs he csaufeth 
 our Graces to fpring, thrive and bring forth Fruit, 
 unlefs he revive and increafe Faith, Love and Ho* 
 Unefs in ot^r Souls, our Backjlidings will not be 
 healed, nor our fpiritual State be recovered. Un- 
 to this End is he prayed for, and promifed in the 
 .Scripture, Cani\ iv. 16. Awake, North-wind, 
 and comey thou Southy blow upon my Garden, that 
 the Spices thereof may flow out. Ifa. xliv. 3, 4. 
 For I will pour Water upon htm that is thirfly, 
 and Floods upon the dry Ground : I xuill pour my 
 Spirit upon thy Seed, and my Bleffing upon thine 
 Offspring : And they flo all fpring up as among the 
 Grafs y as Willows by the Water-courfes. Ezek. xi, 
 1 9. And I will put a new Spirit within you ,- & Ch, 
 xxxvi. 26. Anevj Heart alfo tuill I give you, and 
 a new Spirit will I put within you, and I vnll take 
 away the flony Heart out of your Flejh, and I will 
 give you an Heart ofFlefh. Hof. xiv. 5, 6. / will 
 he as the Dew unto Ifrael : He fialtgrow as the Lily, 
 and cafi forth his Roots as Lebanon. His Branches 
 Jhall /pre ad, and his Beauty (hall he as the Olive- 
 tree, and his Smell as Lebanon. And fo it is. 
 The immediate Efficiency of the Revival of our 
 Souls, is from and by the Holy Spirit. But the 
 Enquiry is, in ivhat Way, or by what Means, we 
 may obtain the Supplies and Communications of 
 him unto this End ? This the Apoflle declares in 
 the Place infi/led on ; We beholding the Glory of 
 Chrifl in a Glafs, are changed into the fame Image 
 from Glory to Glory, even as by the Spirit of the 
 Lord. It is in the Exercife of Faith on Chrifl in the 
 Way before defcribed, that the Holy Spirit puts 
 forth his renewing, transforming Power in and 
 upon our Souls. This therefore is that alone 
 which will retrive Chriflians from their prefent 
 Decays and Deadnefs. 
 
 Some c(>wj&/^/;? greatly of their State and Con- 
 dition \ 
 
By Faith In this Worldy arid by Sight in Heaven. 1 99 
 
 dltion ; none fb dead, To dull and flupid as they. 
 They know not whither they have any Spark of 
 heavenl}'' Life left in them ; fome make weak and 
 faint Endeavours for a Recovery, which are like the 
 Attempts of a Man in a Dream wherein he feems 
 to life great Endeavours without any Succefs. 
 Some put themfclves unto multiplied Duties* 
 Howbeit the Generality of Profs^ors feem to be 
 in a pining thriftlefs Condition. And the Reafon 
 of it is, becaufe they will not fincerely and con- 
 Uantly make ufe'of the only Remedy and Relief; 
 like a Man that will rather chufe" to pine away in 
 his Sicknefs, with fome ufelefs, tranfient Refrefh- 
 ments, than apply himfelf unto a known and ap- 
 proved Remedy, becaufe it may be the Ufe of it 
 is unfuited unto fome of his prefent Occafions. 
 Now this is te live in the Exercife of Faith in 
 Ghrift Jefus: This himfelf afTures us of, JohnyiY, 
 4, 5. Abide in me^ and I in you. As the Branch 
 cannot bear Fruit of itfelf except it abide in the 
 Fine : N'o more can ye except ye abide in me. I 
 am the Vine, ye are the Branches : He that abideth 
 in me, and I in him, the fame bringeth forth much 
 Fruit ; for without me ye can do nothing. 
 
 There is a twofold coming unto Chrifl by be- 
 lieving. The jfirft is, that lue may have Life; that 
 is, a Spring and Principle of fpiritual Life com- 
 municated unto us from him, for he is our Life, 
 Coi. iii. 3. and becaufe he liveth, ive live alfoy 
 John xiv. 19. Yea, it is not fo much luethat live, 
 as he that liveth in us, Gal. ii. 19, 20. And Un- 
 belief is a not coming unto him, that we may have 
 Life, John v. 40. But fecondly, there is alfo a com- 
 ing unto him by Believers in the actual Exercife 
 of Faith, that they may have this Life more a* 
 bundantly, John x. 10. that is, fuch Supplies of 
 Grace as may keep their Souls in a healthy, vi* 
 gorous a<^ing of all the Powers of fpiritual Life. 
 P And 
 
200 Differences hetvieen beholding Chrift^s Ghry 
 
 And as he reproacheth fome that they would not 
 come unto him that they might havfe Ltfej fo he 
 may juftly reprove us all, that we do not /o come 
 unto him in the aftual Exercife of Faith as that 
 we might have this Life more abundantly. 
 
 Secondly, When the Lord Chrifl is near us, ^ 
 and we do behold his Glory, he will frequently 
 communicate yp/>/V2/^/ Refrejhment in Peace, Con- 
 folation, and Joy unto our Souls. We fhall not 
 only hereby have our Graces excited with refpe£l 
 unto him as their Obje<S}:, but be made fenfibie of 
 his Aftings towards us in the Communications of 
 himlelf and his Love unto us. When the Sun of 
 Righteoufnefs arifeth on any Soul, or makes any 
 near Approach thereunto, it Ihall find healing 
 under his Wings ; his Beams of Grace fliall convey 
 by his Spirit, holy fpiritual Refrefhment thereun- 
 to. For he is prefent with us by his Spirit, and 
 thefe are his Fruits and Effects as he is the Com- 
 forter, fuited unto his Office as he is promifed 
 unto us. 
 
 Many love to walk in a very carelefsunwile Pro- 
 feflion. So long as they can hold-out in the Per- 
 formance of outward Duties, they are very regard- 
 lefs of the greatefl evangeHcal Privileges ; of thoie 
 Things which are the Marrow of divine Promifes, 
 all real Endeavours of a vital Communion with 
 Ghrift. Such are fpiritual Peace, refrefhing Con- 
 folations, ineffable Joys, and the bleffed Compo- 
 fure of AfTurance. Without fbme Tafle and Ex- 
 perience of thefe Things, Profeflion is heartlefs, 
 lifelefs, ufelefs j and Religion itfelf a dead Carcafs, 
 without an animating Soul. The Peace which 
 fome enjoy, is a meer Stupidity. They judge 
 not thefe Things to be real, which are the Sub- 
 fiance- of Chrift's prefent Reward; and a Renoun- 
 ciation whereof would dej5riVe the Church of its 
 principal Supportments and Encouragements in all 
 
 its 
 
By Faith in. this IVarld, and by Sight in Heaven, %oi 
 
 its Suiferings. It is a great Evidence of the Power 
 of Unbelief, when we can fatisiie ourfelves with- 
 out an Experience in our own Hearts of the greajt 
 Things in this Kind of Joy, Peace, Confolation^ 
 Affurance, that are promifed in the Gofpel. For 
 how can it be fuppofed that we do indeed believp 
 •the Promifes of Things future, gamely, of Hea- 
 ven, Immortality and Glory, the Faith whereof i? 
 the Foundation of ail Religion, when we do not 
 believe the Promifes of the prefentRe-wfird in theft 
 fpii itual Privileges. And how Ihall we be thought 
 to believe them, when we do not endeavour after 
 an Experience of the Things themfelves in our 
 own Souls, but are even contented with out them ? 
 But herein Men deceive themfelves. They would 
 very defiroufly have evangelical Joy, Peac^ and 
 Affurance to countenance them in their evil 
 Frames, and carelefs Walking. And fomc have 
 attempted tp reconcile thefe Things unto the Ruin 
 of their Souls. But it will not be. Without the 
 diligent Exercife of the Grace of Obedience, we 
 ihall never enjoy the Grace of Confolation. But 
 we mull: fpeak fomewhat of thefe Things after- 
 wards. 
 
 It is peculiarly, in the View of the Glory of 
 Chrifl, in his Approaches unto us, and abiding 
 v;ith us, that v/e are made Partakers of evangelical 
 Peace, Confolation, Joy and Affurance. Thefe 
 are a Part of the royal Train of his <j races, of' 
 the Reward wherewith he is accompanied ; His 
 Reward is with him. Wherever he is gracioufljr 
 prefent with any, thefe Things aretiever v/anting 
 in a due Meafure and Degree, unlefs it be by their 
 own Fault, or for their Trial. In thefe Things 
 doth he give the Church of his Loves, Carit. vii. 1 2 . 
 There will I give thee my Loves. For if any Man 
 (faith he) loveth me, I will love him, and manifefl 
 myfelf unto him, John xiv. %i, Xea^ J and the 
 P 2 ' Father 
 
202 Differences betiveen beholding Chrtfl's Glory 
 
 Father ivill come unto him and make our abode ivith 
 him, V. 23. and that fo as to fup Hth him. Rev. 
 iii. 20. which on his Part^ can be only by the 
 Communication of thofe fpiritual Refrefhments, 
 The only Enquiry is, By what IVay and Means we 
 do receive them ? Now \ fay this is in and by 
 our beholding of the Glory of Chrift by Faith, i Pet." 
 i. 9, 10. Let that Glory be rightly ftated as before 
 laid down ; the Glory of his Perfon, his Office, 
 his Condefcention, Exaltation, Love and Grace ; 
 let Faith be fixed in a View and Contemplation 
 of it, mix itfelf with it as reprefented in the Glafs 
 of the Gofpel, meditate upon it, embrace it, and 
 Virtue will proceed from Chrift, communicating 
 fpiritual, fupernatural Refrefhment and Joy unto 
 ' our Souls. Yea, in ordinary Cafes it is impolTible 
 that Believers fhould have a real PrafpeSi of this 
 Glory at any Time, but that it will in fbme Mea- 
 fure affe^l their Hearts with a Senfe of his Love, 
 which is the Spring of all Confolation in them. 
 In the Exercife of Faith on the Difcoveries of the 
 Glory of Chrift made unto us in the Gofpel, no 
 Man fhall ever totally want fuch Intimations of 
 his Love, yea fuch Effufions of it in his Heart, as 
 fhall be a living Spring of thofe fpiritual Refrefh- 
 ments, John iv. 14. But the Water that I fhall 
 give him, fhall be in him a JVell of Water fpringing 
 up into ever la fling Life. Rom. \\ 5. The Love 
 of God ts *fhed abroad in our Hearts by the' Holy 
 Ghofh IV hie h is given unto uL When therefore 
 we lofe thefe Things as unto a Senfe of them 
 in our Souls, it is evident that the Lord Chrift is 
 withdrawn, and that we do. not behold his Glory. 
 But I cannot here avoid another ftiort Digref- 
 fion. There are thofe by whom all thefe Things 
 are derided as diftempered Fancies and Imagina- 
 tions. Yea, fuch Things have been fpoken^and 
 written of them, as contain a virtual Renounciati- 
 
 on 
 
By Faith in this World y and by Sight in Heaven, 203 
 
 on of the Gofpel, the Powers of the WofJ^;;^ to 
 come, and the whole Work of the Holy Giloft as 
 the Comforter of the Church. And hereby all 
 real Intcrcourfe between the Per/on of Chrifly 
 and the Souls of them that do believe, is utterly 
 overthrown ; reducing all Religion to an outward 
 Shew and Pageantry, fitter for a Stage, than that 
 Temple of God which is in the Minds of Men. 
 According unto the Sentiments of thefe profane 
 Scoffer Sy there is no fuch Thing as the fhedding, 
 abroad of the Love of God in our Hearts by the 
 Holy Ghof} ; nor as the vjitneffhig of the Spirit of 
 God with our SpiritSy that we are the Children of 
 God.; from which thefe fpiritual Joys and Refrefh- 
 nients are infeparable, as their neceffary Effects. 
 No fuch Thing, as the lifting up of the Light of 
 God's Countenance upon us, which 'will put Glad- 
 nefs into our Hearts ; that Gladnefs which com- 
 prizeth all the Things mentioned ; no fuch Thing 
 as rejoycing upon Believing with Joy unfpeakable 
 and full of Glory ; noTuch Thing as Chrtf}'sjhew 
 ing and manifefiing him Ce If unto uSy fupping with 
 us, and giving us of his Loves ; that the divine 
 Promifes of a Feafi of fat Things, and IVine well 
 refined in Gofpel-Mercies, are empty and infigni- 
 ficant Words ; that all thofe ravishing Joys and 
 Exultations of Spirit that Multitudes of faithful 
 Martyrs of old, and in latter Ages have enjoyed 
 by a View of the Glory of God in Chriit and a 
 Senfe of his Love, whereunto they gave Teilimony 
 unto their laffc Moments in the midft of their Tor- 
 ments, were but Fancies and Imaginations. But 
 it is the height of Impudence in thefe profane 
 Scoffers, that they proclaim their own Ignorance 
 of thofe Things which are the real Powers of our 
 Religion. 
 
 Others there arc, who will not deny the Truth 
 
 of thefe Things. They dare not rife up in Con- 
 
 P 3 tradidUon 
 
264 Differencei betiDeen bekQlding Chrifl's Glory 
 
 tradiftion \into thofe exprefs Teflimonies of the 
 Scri^ure, wherewith they are confirmed. And 
 they do. fuppofe tliat fome are Partakers of them, 
 at leaft they were fo formerly ; but as for their 
 Parts^ they have no f^-xperience of them, nor do 
 judge it their Duty to endeavour after it. They 
 can make a Shift to live on Hopes of Heaven and 
 future Glory : As unto what is prefent they de- 
 /fire no more, but to be found in the, Performance 
 of fome Duties in anlwer unto their Convictions, 
 which gives them that forry Peace which they do 
 enjoy. So do many countenance themfelves in 
 their fpiritual Sloth and Unbelief, keeping them- 
 felves at Liberty to feek for Refrefhment and Sa- 
 tisfatHon in other Things, whilfl thofe of thS 
 Gofpel are defpifed. And thefe Things are in- 
 confiflent. .While Men look for their chief Re- 
 frejhment and Satisfaction in temporal Things, it 
 is impoifible they fhould feek after thofe that are 
 fpiritual in a due Manner. And it muft be con- 
 feffed, that when we have a due Regard unto fpi- 
 ritual, evangelical Confolations and Joys, it will 
 abate and take oif ou^r Afre(!:Hons unto, and Sa- 
 tisfaction in prefent Enjoyments, Phil. iii. 8, 9. 
 Tea doubt lefs, and I count all Things but Lofs, for 
 the Excellency of the Knoiv ledge of Chrifi Jefus 
 my Lord : For ivhcm I have fuffered the Lofs of all 
 'things, and do count them but Dung that I may win 
 Chrift, and be found in himy not having mine oivn 
 Righteoufnefs , which is of the Law f but that which is 
 through the Faith of Chrifi ^ the Righteoufnefi which 
 is of God by Faith. 
 
 But there is no more facred Truth than this ; 
 That where Ghrifl is prefent with Believers, wher^ 
 ht is not withdrawn for a Sea fori from them, 
 where they live in the View of his Glory by Faith 
 as it is propofed unto them in the Gofpel, he will 
 give ujito their, at his own §e^fc>nsfuch Intimati* 
 
By faith in this World, and by Sight in Heaven. 205 
 
 ons of his Love, fuch Supplies of hk Spirit, fuch 
 holy Joys and Rejoycings, fuch R'epofe of Soul in 
 A flu ranee, as (hall refrefh their Souls, fill them 
 with Joy, fatisfie them with fpiritual Delight, and 
 quicken them un«to all A6ls of holy Communion 
 with himfelf. 
 
 Let no fuch Dijhonour be ref!e£led on the Go- 
 fpel, that whereas the Faith of it, and Obedience 
 unto it, are ufually accompanied with outward 
 Troubles, Afflidlions, Perfecution and Reproach- 
 es, as we are foretold they fhouJd be ; that it doth 
 not by its inward Confolations and divine Refrefh- 
 ments, outballance all thofe Evils which we may 
 undergo upon the Account of it. So to fuppofe, 
 is exprefly contrary to the Promife of Chrift him- 
 felf, who hath allured that even, even now in this 
 Lifcy in this World, diftinct from eternal Life ; 
 in the World to come ive/hall receive an hundred- 
 fold Recompence for all that we can lofe or fuffer 
 for his Sake, Matth. x. 30. But the very Hairs of 
 your Head are all numbred. As alfb unto the Ex- 
 perience o^ them who in all Ages have taken joy- 
 fully the fpoiling of their Goods y as knowing in 
 themfelves (by the Experience which they have of 
 ' its Firft- fruits) that they have in Heaven a better 
 and more abiding Subjtance, Heb. x. 34. If we 
 come fhoi;^ in a Participation of thefe Things, if 
 we are Strangers unto them, the Blame is to be 
 laid on ourfelves alone^ as it fhall be immediately 
 declared. 
 
 Now the Defign of the Lord Chrift in thus 
 "withdrawing himfelf from us, and hidifig his 'Glory 
 from our View, being the Exercife of our Graces, 
 and to ftir us up unto Diligence in our Enquiries 
 after him, here lieth our Guidance and Direction 
 in this Cafe. Do we find ourfelves lifelefs in the 
 fpiritual Duties of Religion ? Are we Strangers 
 unto the heavenly Vifitsof Goafojation and Joys, 
 P 4 thofe 
 
aoo vtjjerences Detween oenoiaing L^iorifts uiory 
 
 thofe Vijitat'tons of God whereby he preferves our 
 Souls? Do we feldom enjoy a Senfe o£ the JheJ- ' 
 dwg abroad of his Love in our Hearts by the Holy 
 Ghoft \ We have no Way of Recovery but this 
 alone. To this ftrong Tower muft we turn our- 
 feivcs as Prifoners of Hope ; unto Ghrifi: mufl: we 
 look that we may be faved. It is a ileady View 
 or Contemplation of his Glory by Faith alone, 
 that will bring in all thefe Things in a lively Ex- 
 perience in our Hearts and Souls. 
 
 Again ; in the fecond Place y It is from our- 
 felves principally, if we lofe the Views of the 
 Glory of Ghrifl, and the Exercife of Faith be ob- 
 ilrucled therein. All our fpiritual Difadyanrage? 
 do arife from ourfelves. It is the Remainder of 
 Lulls and Corruptions in us, either indulged by 
 Sloth and Negligence, or excited and inflamed by 
 Satan's Temptations, that do obflru^l us in this 
 Duty. Whilfl they are in any Diforder or Dif- 
 turbance, it is in vain for us to expeft any clear 
 View of this Glory. 
 
 That View of the Glory ofChrifl, whereof we 
 treat, confiils in two Things ; namely, its efpectal 
 Nature, and its nece/fary AdjunSl or Effccl:. The 
 firfi: is, a fpiriiual Perception or under ft anding of 
 it as revealed, in the Scriptures. For the Revela- 
 tion of the Glory oi his Perfon, Office and Grace, 
 is the principal Subjedl of them, and the principal 
 Objeft of our Faith. And the other ccnfiils in 
 multiplied Thoughts abmt him, with Actings of 
 Faith in Love, Truil:, Delight, and longing af- 
 ter the full Enjoyment of him, i Pet. i, ^,JVhom 
 having not feen, ye love : In ivhom though now ye 
 fee him not, yet believing, ye rejoyce with Joy 
 unfpeakable, and. full of Glory : If we fatisiie 
 ourfelves in meer Notions and Speculations about 
 the Glory of Chrifl as dodlrinally reveahed .unto 
 us, v/e, Ihall find no transforming Power or EfH- 
 
 cacy 
 
By Faith in this World, and by Sight in Heaven. 207 
 
 cacy cominunicated unto us thereby. But when 
 under the Go ndu6t of that fpiritual Light our Af- 
 feftions do cleave unto him with full Purpofe of 
 Heart, our Minds are filled with Thoughts of him, 
 and Ddlight in him, and Faith is kept up unto its 
 coQilant Exercife in Truit and Affiance on him. 
 Virtue will proceed from him to purifie our Hearts, 
 increaie our Koilneis, ftrengthen our Graces, and 
 10 fill us fomctimes with Joy unfpeakabky and full 
 of Glory. This is the jull: Temperature of a 
 State of fi^feritual Health ; namely, when our 
 Light of the Knowledge of the Glory of God in 
 Chriil, doth anfwer the Means of it which we 
 enjoy ; and when our Aff^Bions unto Chrift do 
 hold Proportion unto that Light ; and this accord- 
 ing unto the various Degrees of it ; for fome hava 
 more, and forae have lefs. Where Z./g-/;iJ leaves 
 ti\e Affe^ions bt^hind, it ends in Formality or A- 
 thcifm : And v/here AffetVicns outjrun Light they 
 fink in the Bog of Superftition, doting on Images 
 and Pictures or the like. But where Things go 
 not into thefe Exceffes, it is better that our Affec- 
 tions exceed our Light on the Defe<5t of our Un- 
 deritandings, than that our Light exceed our Af- 
 fecVions from the Corruption of our Wills. la 
 both thefe is the Ekercife of Faith frequently in- 
 terrupted a^d obflructed by the Remainder of 
 Corruption in us, efpecially if not kept confiant- 
 Jy under the Difciplhie of Mortification y but 
 fome way indulged unto. For, 
 
 I . The Stsam of their Diforder will cloud and 
 darken the Underftanding, that it ihall not be a- 
 ble clearly to difcern any fpiritual ObjecSt, leail of 
 ail the greateilof them. There is nothing more 
 acknowledged even in Things natural and moral 
 than that the Diforder of the PafTions and Affec- 
 tions vviii blind, darken, and deceive the Mind in 
 
 its 
 
o8^ Differences h^tween beholding Chrifl^s Glory 
 
 its Operations. And it is much more fa in 
 Things fpiritualy wherein that Diforder is an 
 immediate Rebellion againfl its proper conducting 
 Light ; that is, againfl the Light and Rule of 
 Grace. 
 
 There are three Sorts of them unto whom the 
 Gofpei is preached, in whom there are various Ob- 
 flruccions of this View. 
 
 1 . There is in obllinate Unbelievers a Darknefs 
 that is an Effect of the Power of Satan on their 
 Minds, in blinding of them, which makes it im- 
 poffible for them, to behold any Thing of the 
 Glory of Chrift. So the Apoftle declares it, If 
 €ur Gofpsl be hid, it is hid unto them that are loft : 
 hi whom the God of this World hath blinded the 
 Minds of them that believe not, left the Light of 
 the glorious Gofpei of Chrift, who is the. Image of 
 God, fhould fhiTie unto them, 2 Cor. iy. 3, 4. Of 
 thefewedonrt fpeak. 
 
 2. There is in all Men, a corrupt, natural 
 Darknefs ; or fuch a Depravation of their Minds 
 by Nature, as that they cannot difcern this Glo- 
 ry of. Chrift in a due Manner. Hence the Light 
 fhineth in Darknefs, and the Darknefs comprehend- 
 eth it not, John 1.5. For the natural Man recfiv 
 eth not the Things of the Spirit of God, for they 
 are Foolifcnefs unto him : Neither can he know them^ 
 becaufe they are fpiritually difcerned, i Cor. ii. 
 14. Hence it is that although Chrift be preached 
 among us continually, yet there arc very few who 
 difcern any Glory or Beauty in him, for which 
 he fjould be defired, as the Prophet complains, 
 Ifa \iii. I, 2. But I fpeak not of this naUtra! 
 Darknefs in general. But even thefe Perfons ha.ve 
 their Minds filled with Prejudices againft the Go- 
 fpei, and darkned as unto the Glory of Chrift, ac- 
 cording as corrupt Lufts and Affections are pre- 
 valent in them, 7<?/&/f xii. 42, 43* Neverthelefs ^ 
 
 among 
 
By Faith in this World, and by Sight in Heaven. 20^ 
 
 nmong the chief Rulers al/b, many believed on him; 
 hut becaufi of thePharifees they did not confefs him, 
 lej-t they Jioouid be put cut of the Synagogue : For 
 they loved the Praife of Men more then the Praife 
 of God. Hence is the Difference that is among 
 the common Hearers of the Word. For although 
 no Man can do any Thing of himfelf for the re- 
 ceiving of Chrili, and the beholding of his Glory, 
 without the efpecial Aid of the Grace of God, 
 Matth. xi. 25. John vi. 44, 45. yet'fome may 
 make more Oppofition unto believing, and lay 
 more Hindrances in their own Way, than others ; 
 •which is done by their Lufts and Corrnptions. 
 , 3. There are ihofe in whom both thefe Evils 
 iire cured by Faith, wherein the Eyes of our Un- 
 derjlandings are enlightrted to perceive and difcern 
 Spiritual Things, Eph. \. 16, 17, 18. But this 
 Cure is wrought in this Life but in Part, t Cor. xiii, 
 1 2 . For now -we fee through a Glafs dariily ,• but then 
 Face to Face : Now I know in Part ; but thenfhall I 
 know, even as alfo I am known. And in this Cure 
 by a Supply, of a Principle of faving Light unto 
 our Minds, there are many Degrees. For feme 
 have a clearer Light than others, and thereby a 
 more clear Difcerning of the Myilery of the Wif- 
 dom of God, and of the Glory ofChrifl therein.. 
 But whatever be our Attainments herein, that 
 which obflrucls this Light, that hinders it from 
 iliining in a due Manner, that obllru6ls and hin- 
 ders Faith in its View of the Glory of Chrift. And 
 this is done by the Remainders of corrupted Na^ 
 ture in us, when they att in any prevalent De- 
 gree. For they darken the Mind and weaken it 
 in its fpiritual Operations.. That is, where any 
 corrupt and inoi^dinate AfFe£lions, as Love of the 
 "World, Cares about it, Inclinations unto Senfua- 
 lity, or the like fpiritual Diforders do prevail, 
 Faith is wcakned la its Tpiritual Afts, efp^cially 
 
 ixx 
 
2X0 Differences between beholding Chnji's Glory 
 
 in difcerning and beholding the Glory of Chrift. 
 For the M'ind is rendred unjleady in its Enquiries 
 after it, being continually diftrafted and diverted 
 with vain Thoughts and Imaginations. 
 
 Perfons under the Power of fuch Diflempers 
 • may have the ^d^m.^ doctrinal Knowledge of the Per- 
 fori of Chrift, his Office and his Grace, with other 
 Men, and the fame Evidence of its Truth fixed on 
 their Minds ; but when they endeavour a real In- 
 tuition into the Things themfelves, all Things are 
 dark and confufed unto them from the Uncertain- 
 ty and Inftability of their own Minds. 
 
 This is the Sum of what I do defign. We 
 have by Faith a View of the Glory of Ghrilt. This 
 View is weak and unfleady from the Nature of 
 Faith itfelf, and the Way of its Propofal unto us 
 as in a Glafs, in Gomparifon of what by Sight we 
 fhall attain unto. But moreover, where corrupt 
 Lulls or inordinate Affeftions are indulged unto, 
 where they are not continually moYtifiedy where 
 any one Sin hath a perplexing Prevalency in the 
 Mind, Faith will be fo far weakned thereby, as 
 that it can neither fee nor meditate upon this Glo- 
 ry of Ghrift in a due Manner. This is the Reafon 
 why the moft are fo weak and unftable in the Per- 
 formance of this Duty, yea are almoll utterly un-^ 
 acquainted with it. The Light of Faith in the 
 Minds of Men being impaired, clouded, darkned 
 by the Prevalency of unmortified Lulls, it cannot 
 make fuch Difcoveries of this Glory, as otherwife 
 it would do. And this makes the preaching of 
 Ghrill unto many fo unprofitable as it is. 
 
 Secondly J In the View of the Glory of Chrift 
 which we have by Faith, it will fill tke Mind with 
 ^Thoughts and Meditations about him, whereon 
 the Affections will cleave unto him with Delight. 
 This, as was faid, is infeparable from a fpiriti^l 
 View of his Glory in its due Exercife. Every one 
 
 that 
 
By Faith in this Worldy and by Sight in Heaven. 2 1 1 
 
 that hath it, muft and will have many Thoughts 
 concerning, and great Affe£lions to him. See 
 the Defcription ot thefe Things, PhiL 'in. 8, 10. 
 Tea 'doubtlefs, and I count alt Things but Lofs, for 
 the Excellency of the Kno-w ledge ofChrift Jefus my 
 Lord : For whom I have fuffered the Lofs of all 
 Things, and do count them but Dung that I may 
 win Chrijt : That I may know him, and the Power 
 of his Refurre6iion,. and the Fellowfhip of his Suf 
 ferings, being made conformable unto his Death, 
 It is not polfible, I fay, that we Ihould behold 
 the Glory of his Perfon, Office and Grace, with 
 a due Convi£lion of our Concernment and Inte- 
 reft therein, but that our Minds will be greatly 
 affe<^ed with it, and be filled with Contemplati- 
 ons about it. Where it is not fo with any, it is 
 to be feared that they have not heard his Voice at 
 any Time, nor feen his Shape, whatever they pro- 
 fefs. A fpiritual Sight ofChrift will affuredly pro,- 
 duce Love unto him, and if any Man love hirii 
 not, he never faw him, he knows him not at alL 
 And that is no Love, which doth not beget in 
 us many Thoughts of the Object beloved. He 
 therefore who is Partaker of this Grace, will think 
 much of what Chrift' is in himfelf, of what he 
 hath done for us, of his Love and Gondefcention, 
 /of the Manifeftation of all the glorious Excellent 
 cies of the Divine Nature in him, exerted in a 
 Way of infinite Wifdom and Goodnefs for the 
 Salvation of the Church. Thoughts and Medi- 
 tations of thefe, Things will abound in us, if we 
 are not wanting unto the due Exercife of Faith : 
 And intenfe inflamed Affections unto him, will 
 enfue thereon, at leaft they will be active unto 
 our own refrelhing Experience. And where thefe 
 Things are not in Reality (though in fome they 
 rnay be only in a mean aijd low Degree) Men 
 
 do 
 
212 Differences between beholding Chrtfl's Glory 
 
 do but deceive their own Souls in Hopes of any 
 Benefit by Chrifl or the Gofpel. 
 
 This therefore is the prefent Cafe. Where 
 * there are prevailing iinful Diflempers or inordi- 
 nate Affeftions in the Mind, fuch as thofe before 
 mentioned, as Self-love, Love of the World, 
 Cares and Fears about it, with an exceffive Valuf 
 ation of Relations and Enjoymen-ts ; they will fo 
 far cumber and perplex it with a Multitude of 
 Thdughts about their own Objects, as Ihali leave 
 no Place for fedate Meditation? on Chriil: and his 
 Glory. And where the Thoughts are engaged, 
 the xiffeftions which partly excite them, and part- 
 ly are led by them, will be fixed alfo, Col. iii. i, 
 2 . If ye then he r'lfen iviih Chrifl , feek thofe Things 
 which are above y inhere Chriji Jitteth on the Right- 
 hand of God. Set your AffeSiion on Things above ^ 
 not on Things on the Earth. ■ 
 
 This is that which in the mofl, greatly promot- 
 eth that ImperfeSlion, which is in our View of the 
 Glory of Ghrift, by Faith in this Life. Accord- 
 ing to the Proportion and Degree of the Preva- 
 lency of Afre(5tions, corrupt, earthly, felfifh or 
 fenfual, filling the Heads and Hearts of Men with 
 a Multitude of Thoughts about what they are fix- 
 ed on, or inclined unto ; fo is Faith obftrudted 
 and v/eakened in this Work and Du|:y. 
 
 Wherefore, whereas there is a Remainder of 
 thefe Lufts, as to the 3eeds of them in us all, 
 tho' more mortified in fome than in others ; yet 
 having the fame EflPecls in the Minds of all, accord- 
 ing to x\i& Degree of their Remainder ; thence it 
 is as from ah efficacious Caufe of ir, that our 
 View of the Glory of Ghrift by Faith, is in many 
 £o weak, imperfeft and unfleady. 
 
 Thirdly^ We have Interruption given unto the 
 Work of Faith herein, by the Ternptations of Sa- 
 tan. His original great Defign, wherever the 
 
 Gofpel 
 
By Faith in this W$rldj and by Sight in Heaven, 213 
 
 Gofpel is preached, is to blind the Eyes of Men, 
 that the Light of the glorious Gofpel cfChrij}, ivho 
 is the Image of God, Jhould not Jhine unto them, or 
 irradiate their Minds, 2 Cor, iv. 4. And herein 
 he prevails unto Aflonifhment. Let the Light 
 of the Gofpel in the preaching of the Word be 
 never lb glorious ; yet by various Means and Ar- 
 tifices, he blinds the Minds of the moft, that they 
 fhall not behold any Thing of the Glory of Chrili 
 therein. By this Means he continues his Rule in 
 the Children of Difobedience. With refpe£l un- 
 to the Eleft, God overpowers him herein. He 
 fhines ifito their Hearts^ to give them the Knoiu^ 
 ledge of his Glory in the Face of Jefus Chrif}, Ver. 
 6. yet will not Satan fo give over. He will en- 
 deavour by- all Ways and Means to trouble, dif- 
 compofe, and darken the Mind even of them that 
 believe, fo as that they Ihall not be able to retain 
 clear and diftin^l Views of this Glory. And this 
 he doth two Ways. 
 
 I . With fome he employs all his Engines, ufeth 
 all his Methods of ferpentine Subtilty, and cafts 
 in his -fiery Darts, fo to difquiet, difcompofe and 
 dejedt them, as that they can retain no comfort- 
 able Views of Chrift or his Glory. Hence arife 
 Fears, Doubts, Difputes, Uncertainties, with va- 
 rious Difconiolations. Hereon th«y cannot appre- 
 hend the Love of Chrifl, nor be fecfible of any 
 Intereft they have therein, or any refrefhing Per- 
 fwafions that they are accepted with him. If fuch 
 Things fometimes ftiine and beam into their Minds^ 
 yet they quickly vanifh and difappear. Fears that 
 they are reje£led and caft off by him, that he will 
 not receive them here nor hereafter, Ao come in 
 their Place ; hence they are filled with Anxieties 
 and Defpondencies, r^dcr which it is impofTible 
 they fliould have any clear View of his Glory. 
 
 I know that Ignorance, Atketfm and obftinate 
 
 Security 
 
214 Differences between beholding Ch'rijl's Glory 
 
 Security in fenfual Sins,, do combine to defpife all 
 the(e Things. But it is no new Thing in the 
 World, that Men outwardly profeffing Ghriflian 
 Religion, when they find Gain in that Godlinefs, 
 fhould (peak evil of the Things which they know 
 not, and corrupt themfelves in what they know 
 naturally, as brute Beafts. 
 
 2. With others he deals after another Manner. 
 By various Means he feduceth them into a carelefs 
 Security wherein they promife Peace unto them- 
 felves without any diligent Search into thefe. 
 Things. Hereon they live in a general Prefump- 
 tion that they fhall be faved by Ghrift, although 
 they know not how. This makes the Apoflle io 
 earncfl in preffing the Duty of Self-examination 
 on all Chriflians, 2 Coj\ xiii. 5. Examiite your- 
 felveSf vj hither ye be in the Faith : Prove youroww 
 (elves : Knoiv ye not your ownfelvea^ how that 
 Jefus Chrifi is in you, except ye be Reprobates P 
 The Rule of Self-judging prefcribcd by him, is 
 ivhither Chrifi be in us or no ; and in us he cannot 
 be, unlefs he be received by that Faith wherewith 
 we behold his Glory. For by Faith we receive 
 him, and by Faith he dwelleth in our Hearts, 
 John i. 12. But as rriany as received him, to thern 
 gave he Poiver to bec<?me the Sons of<God, even to 
 them that believ^ on his Name. Eph.'iii. 17. That 
 Chrifi may dwell in your Hearts by Faith^ Sec, 
 
 This is the principal Way of his prevailing in 
 the World. Multitudes by this Seduftion live in 
 great Security under the utmoft Neglecl of thefe 
 Things. Security is granted to be an Evil de- 
 flruclive of the Souls of Men ; but then it is fup- 
 pofed to confifl only in Impenitency for great and 
 open Sins; but to be neglective of endeavouring 
 an Experience of the Power and Grace of the Go- 
 fpel in our own Souls, under a ProfefTion of Reli- 
 gion, 
 
By Fakh in this World, and by Sight in Heaven. 215 
 
 gion, is no lefs deflrudtive and pernicious, than 
 Impeoitency in any Courfe of Sin. 
 
 Thefe and the like Obflruclions unto Faith' in 
 its Operations being added unto its own Imper- 
 fections, are another Caufc whence our View of 
 the Glory of Chrifl in "this World i:j '^jjecik and 
 unflefldy ; fo that for the mofl: Part it doth but 
 tranliently aife61 our Minds, and not fo fully tranf- 
 form them into his Likenefs, as otherwife it 
 would. 
 
 It is now Time to'conJGider, that Sight which 
 u^^e fhali have of the Glory of Chrifl: in Heaven, 
 in Comparifon of that v/hich we have here below. 
 Now this is equal, Jlable, ahuays the fame vjith" 
 out Interruption or Diverjicn, And this Is evident, 
 both in the Caufes or Means of it, as alfo in our 
 perfect Deliverance from ev^y Thing that might 
 be an Hindrance in it, or an Obftru<5lion unto it. 
 , I. We may confder the State of cur JMinds in 
 Glory. The Faculties of our Souls iliall then be 
 made perfect, Heb. xii. 23. The Spirits cfju/l Men 
 made perfect, (i.) Freed from all the Clogs of the 
 Flefh, and all its Influence upon thera^ and Re- 
 flr^int of their Pov/ers in their Operations. (2.) 
 Perfeiflly purified from all Principles of Inflability 
 and Variety ; of all Inclinations unto Things fcn- 
 fual and carifal, and all Contrivances of Self-pre- 
 fervation or Advancement, being wholly tranf- 
 formed into the Image of God, in Spirituality and 
 Hoiinefs. And to take in the State of our Bodies 
 after the Refurreclion ; even they alfo in all their 
 Powers and Senfes, fliall be made entirely fub- 
 fcrvient unto the moft fpiritual Ablings of our 
 Minds in their higheil: Elevation by the Light of 
 Glory. Hereby (hall we be enabled and fitted e- 
 ternally to abids in the Contemplation of the Glo- 
 ry of Chrift, with Joy and SatisfacStion. The 
 Underfianding (hail be ahvays perfe6:e4 with the 
 Q. Vifign 
 
21 6 Differences he tiveen beholding Chrifl's Glory 
 
 Vifioii of God, and the AfFedlions cleave infepa- 
 rably to him ; which is BlefTednefs. 
 
 The very effentlal Faculties of our Souls in that 
 Way and Manner of working, which by their 
 Union with our Bodies they are confined unto, 
 are not able to comprehend and abide conftantly 
 in the Contemplation of this Glory. So that, 
 though our Sight of it here be dim and imperre<n:, 
 and the Propofal of it obfcure ; yet from the 
 AVeaknefs of our Minds, wc are forced fometimes 
 to turn afide from what we do difccrn, as we do our 
 bodily Eyes from the Beams of the Sun, when it 
 fhines in its Brightnefs, But in this perfe<ft State 
 they are able to behold and delight in this GJory 
 conftantly, with eternal Satisfaction. 
 
 But as for me (faith David) / vj'tll behold thy 
 face in Righteoufnefs 4 I flail he fatisfiedy -when I 
 awake^ with thy Likenefs, Pfal. xvii. 15. It is 
 Chrift alone, who is x)\q^ Likenefs and Ima^e of 
 God. When we awake \r\ the other World, with 
 our Minds purified and reftiiied, the beholding 
 of him iliall be always fatisfying unto us. There 
 will be then no Satiety, no VVearincfs, no Indif- 
 pofitions ; but the Mind being made perfeft in all its 
 Faculties, Pov/ers and Operations, with refpeft un- 
 to its outmofl End, which is the Enjoyment of God, 
 is fatisfied in the beholding of him for evermore. 
 And where there is perfect Satis fa (ftion without 
 Satiety, there is Eleflednefs for ever. So the Holy 
 Spirit alfirms of the four living Creatures in the 
 Revelation ; They refi not Day nor Nighty (ayingy 
 Holy y holy y holy, Ucrd Cod /t'migljtyyCh.^Y'' iv. 8. 
 They are continually exerjzifed in the Admiration 
 and Praifesof God \\\ Chrifi:, without Wcarinef? 
 or Interruption. Herein iliall we be made like 
 unto Angels. 
 
 2. As our Minds in iht'iv eljintial Powers and 
 Faculties lliail be enabled to comprehend and ac- 
 
 quicfce 
 
By Faith in this World ^ and by Sight in Heaven, 217 
 
 quiefce in this Glory ofChriit, fo the Means or 
 Inftrument of the beholding of it, is much more 
 excellent than Faith, and in its kind abfolutely 
 perfeft, as hath in Part been before declared. 
 This is Vijion or Sight. Here we walk by Falth^ 
 there by Sight. Aftd this Sight is not an external 
 Aid, like a Glafs helping the VVeaknefs of the vi- 
 Jive Faculty to fee Things afar ofJ'; but it is an 
 internal Po-wer, or an A<fl o^ the internal Power 
 of our Minds, wherewith they are 'endowed in a 
 glorified State. Hereby we ihall be able to fge 
 him Face to Face, to fee him as he is, in a direct 
 Comprehenfion of his Glory ; for this Sight or 
 vifive Power fhall be given us for this very End, 
 namely, to enable us fo to do. Hereunto the 
 whole Glory of Chrift is clear, perspicuous and c- 
 vident, which will give us eternal Acquiefcency 
 therein. Hence Ihall our Sight of the Glory oF 
 Chrift be invariable, and always the fame. 
 
 2. The Lord Ghrift will never in any o^f tn» 
 fiance, on any Occafion, fo much as one Moment 
 iwithdraw himfelf from us, or eclipfe the Propo- 
 fal and Manifeltation of himfelf unto our Sight. 
 This he doth fometimes in this Life, and it is 
 needful for us that ^o he {hould do. We Jhall be 
 ever luith the Lord, I Thef.^ iv. 17. without End, 
 without Interruption. This is the Centre of 
 Good and Evil, as to the future dilferent States 
 of Men. They Jhall be Jot ever. Eternity makes 
 them abfolutely good on the one Hand, and ab* 
 folutely evil on the other. To be in Hell under 
 the Wrath of God, is in itfelf the greateil: penal 
 Evil: But to be there /c^ ever, without the In-- 
 termiflion of Mifety, or Determination of Time, 
 is that which renders it the greateJft Evil unto 
 them v^ho (liali be in that Condition. So Is Eter- 
 nity the Life of future BlelTednefs. We ihaii be 
 0,2 #*^r 
 
2 1 8 Differences betiveen beholding ChriJ}' s Glory 
 
 ever 'With the Lordy without Limitation of Time,' 
 •without Interruption of Enjoyment. 
 
 There are no ViciiTitudes in the heavenly State. 
 The New Hierufalem hath no Temple in it, for 
 the Lord Cod Jlmightyy and the Lamb are the 
 Temple thereof, Rev. xxi. 22. There is no Need 
 .of Inflitutcd Means of Worfiiip, nor of Ordinan- 
 ces of Divine Service. For we (hall need neither 
 Increafe of Grace, nor Excitations unto its Ex- 
 ercife. The'conftant, immediate, uninterrupted 
 Enjoyment of God and the Lamb, iiapplieth all, 
 •and it hath no need of the Sim, nor of the Moon to 
 fhine in it ; for the Glory of God doth enlighten it, 
 and the Lamb is the Light thereof. The^Light of 
 the Sun is excellent ; howbeit, it hath its Seafbns, 
 after it hath fhone in its brighteft Luftre, it gives 
 place to the Night and Darknefs. So is the Light 
 bf the A/(?c;? of great Ufe in the Night; but it 
 hatk its Seafons alfo. Such is the Light we have 
 of the Glory , of God and the Lamb in this 
 "World., Sometimes it is as the Light of the Sun, 
 v^'hich under the Gofpel isfevenfold, as the Light 
 of Seven Days m one, in Comparilbn of the Law* 
 Jfa. XXX. 26. Sometimes as the Light of the 
 Moon, which givcth Relief in theNight of Temp- 
 tations and Trials. But it is not conftant ; we 
 are under a VicifTitude of Light and Darknefs, 
 Views of Chrift, and a Lo's of him. But in Hea- 
 ven thepcrpetualPrefenceof Chrifi with his Saints, 
 .makes it always one Noon of Light and Glory. 
 3. This Vifion is not in the leaft liable unto a- 
 ny Weaknings from internal Defe6is, nor any 
 Jjfautts from^ Tcm.ptations, as is the Sight of Faith 
 in this Life. No Doubts or Fears, no diflarbiiig 
 pAjts or Inje.clions (hall there have any Place, 
 The. e {It^iII no' Habit, no Quality, no Inclination 
 or L-ifpofition remain in our Sou^ls, hut what fhail- 
 eternally lead us unto the Contemplation of the 
 
 Glory 
 
By Faith in this World, and by Sight in Heaven, 219 
 
 Glory of Ghrifl, with Delight and Complacency. 
 Nor will there be any DQ^tCt in the gracious Powers 
 of our Souls, as unto a perpetual Exercife of them ; 
 and as unto all other oppojlng Enemies, we ihall 
 be in a perpetual Triumph over them, i Cor. xv. 
 55y 5^i 57' ^ Death, where is thy Sting ? Grave, 
 where is thy Vi6lory ? The Sting of Death is Sin, and 
 the Strength of Sin is the Law. But thanks be to God, 
 which giveth us theVi6iory, through our Lord Jefus 
 Chriji, The Mouth of Iniquity ihallbe ftopptd 
 for ever, and the Voice of the Self-aveng«r /hail 
 be heard no more.- 
 
 Wherefore the Vijion which we fhali have in 
 Heaven of the Glory of Chrift, is. Serene -, always 
 the fame, ahvays new and indeficient, wherein 
 nothing can difturb the Mind in the moft peifcct . 
 Operations of a bleffed Life. And when all the 
 Faculties of the Soul can without any internal 
 "VVeaknefs or external Hindrances exercife their 
 mofl perfeft Operations on the moll perfect Ob- 
 ject ; therein lies all the Blejfednefs which our 
 Nature is capable of. 
 
 Wherefore, whenever in this Life we attain a- 
 ny comfortable refrefliing View of the Glory of 
 Chrift, by the Exercife of Faith on the Revelati- 
 on of it with a Senfe of our Intereft therein, we. 
 cannot but l«ng after, and defire to come unto 
 this more perfect, abiding, invariable Afpecl of it. . 
 
 CHAP. XiV. 
 
 Other 'Differences hetiveen our Beholding the 
 Glory of Chrifl by Faith in this ?P'orld^ 
 and by Sight in Heayen. 
 
 M O N G the many other Differences which 
 might be infiited on (altho' the greateft of 
 thena are uuto us at prefent abloiutely in- . 
 % 3 cOiii- 
 
 A 
 
220 Differences htween beholding Chrtjl's Glof*y 
 
 comprehenfible, and ^o not to be enquired into) 
 I fhail name two only, and fo put a clofe to this 
 Pifcourfe. 
 
 I . In the View which we have here of the Glo- 
 ry of Chriit by Faith, we gather Things as it were 
 cne by one, in fever al Paris and Parcels out of the 
 Scripture, and comparing them together in our 
 Minds, they become the Objeft of our prefent 
 Sight, which is our fpiritual Comprehenfion of 
 the Things themielves. We have no Propofal 
 of the Glory of Chrill: unto^us by Vifion or iiluf- 
 trious Appearance of his Perfon, as Ifaiah had of 
 ©Id, Chap. vi. i, 2, 3, 4. or as John had in the Re- 
 velation, Chap I. ver, 13, 14, 15, i6r "We need 
 it not, it would be of no Advantage unto us. For 
 as unto the Afliirance of our Faith, we have a 
 Wqrd of Prophefie more ufeful iinto us, than a 
 Voice from Heaven, 2 Pet. i. 17, 18, 19. And of 
 thofe who received fuch Vifions, tho' of eminent, 
 V^^ unto the Church ; yet a? unto themfelves, 
 one of them cried out. Wo is me, I am undone ; 
 and the other fell as dead at his Feet. We are 
 not able in this Life to bear fuch glorious Repre- 
 fentations of him, unto our Edification. 
 
 And as we have no fuch external Propofals of 
 his Glory unto us in Vifions, *fb neither have we 
 any Neiu Revelations of him, by immediate InfpU 
 ration. We ca-n/ee nothing of it, know nothing 
 of it, but what is propofed unto us in the Scrip, 
 tare, and that as it is propofed. Nor doth the 
 Scripture itfclf in any one Place, make an en.tire 
 Propofal of the Glory of Chrifl, with all that be^ 
 longs unto it ; nor is it capable of {o doing ; nor 
 can there be any fuch Rcprefentation of it, unto 
 our Capacity on this Side Heaven. If all the 
 Light of the Htavenly Luminaries had been con- 
 traftcd into one, it would have been dejftruftive, 
 not ufefui to our Sight ; but being by Divine Wif- 
 
 dom 
 
By Faith tn this Worlds and by bight m Heaven, 22 1 
 
 dom diftributed into Sun, Moon and Stars, each 
 giving out his own Proportion, it is fuited to de- 
 clare the Glory of God, and to enlighten the 
 World:, So if the whole Revelation of the Glo- 
 ry of Ghrift, and all that belongs unto it, had 
 been committed intp one Series and Contexture of 
 Words, it would have overwhelmed our Minds, 
 rather than enlightned us. Wherefore God hath 
 diftributed the Light of it through the whole Fir' 
 mament of the Books of the Old and Kew Tefta- 
 ment, whence it communicates itfelf, by various 
 Parts and Degrees unto the proper Ufe of the 
 Church. In one Place we have a Defcription of 
 \{\% Perjon, and the Glory of it ; fometimes in 
 "Words plain and proper, and fometimes in great 
 Variety of Allegories, conveying an heavenly 
 Senfe of Things unto the Minds of them that do 
 believe ; In others of his hove and Condefcention in 
 his Office, and his Glory therein. His Humilia- 
 tion, Exaltation and Power, are in like Manner in 
 fundry Places reprefented unto us. And as one 
 S.tar differeth from another in Glory ; fo it was 
 one Way, whereby God reprefented the Glory 
 of ChrilV, in Types and Shadows under the Old 
 "feftament, and another wherein it is declared in 
 ihe Nevj. Illuftrious Teftimonies upon all ihefe 
 Things are planted up and down in the Scripture, 
 which we may collect as choice Flowers in the 
 Paradlfe of God, for the Object of our Faith and 
 Sight thereby. 
 
 So the Spoufe in the Canticles confidered every 
 Part of the Perfon and Grace of Chrift diflin^lly by 
 itfelf, and from them all, concludes that he is al- 
 together lovely, Chs.^. V, lo, II, 12, 13, 14, 15, 16. 
 So ought we to do in our Study of the Scripture, 
 to find out the Revelation of the Glory of Chrifl, 
 which is made therein, as did the Prophets of old, 
 as unto what they themfelves received by imme- 
 Q, 4 diate 
 
222 Differences beivjeen beholding. ChrijI's Glory 
 
 diate Infpiration. They fearched diligently -what 
 the Spirit ofChrifl which -was in them didjigtiifie, 
 ivhen it teJHfied before-hand the Sufferings of 
 Chrifty and the Glory -which fhould enfue, i Pet. 
 i. II, 12. But this feeing of Chrift by Parts ia 
 the Revelation of him, is one' Caufe why we fee 
 him here but in Part. 
 
 Some fuppofe that by Chopping and Paintings 
 and Gilding, they can make, an Image of Chrift 
 that ihail perfectly reprefent him to their Senles 
 and carnal Afteclions from Head to Foot. But 
 th^y feed on Afhes, and have a Lie in their right 
 Handy Jefus Chrift is evidently Crucified before 
 our Eyes in ^the S£ripiurey Gal. iii. i. So alfo is 
 he evidently exalted, and glorified therein. And 
 It is the Wifdom of Faith to gather into one, thofe 
 ■■■parcelled Defcriptions that are given of him, that 
 they may be the Obje6l of its View and Contem- 
 plation. 
 
 In the Vifion which we fhall have above, the 
 whole Glory of Chrift will be at once and always 
 xeprefented unto us ; and we (hall be enabled in 
 one Act of the Light of Glory to comprehend it. 
 Here indeed we are at a lofs ; our Minds and Un- 
 derflandings fail us in their Contemplations. It 
 will not yet enter into our,Hcarts to conceive what 
 is the Beauty, what is the Glory of this compleat 
 Reprefentation of Chrift unto us. To have at 
 cnce all the Glory of what he is, what he was in 
 his outward State and Condition, what he did and 
 fuffered, what he is Exalted unto, his Love and 
 Condefcention, his Myftical Union with the 
 Church, and the Comrciunication of himfelf unto 
 it, with the Recapitulation of all Things in Him ; 
 and the Glory of God, even the Father, in his 
 "Wifdom, Righteoufnefsj Grace, Love, Goodnefs, 
 Power, ftiining forth eternally in him, jn what 
 be is, hath done, and doth, ail pr.efented unto us 
 
 in 
 
By Faith m this World y and by Sight tn Heaven. 2 23 
 
 in one Fieiu, all comprehended by us at once, is 
 :hat which at preient we cannot conceive. We 
 :an long for it, pant after it, and have fome Fore- 
 taftsof it ; namely, of that State andSeafon,where^ 
 in our whole Souls in all their Powers and Facul- 
 ties, Ihall conftantly, in feparabiy, eternally cleave 
 by Love unto whole ChriH: in the Sight of the 
 Glory of his Perfon and Grace, until they are 
 w^atered, dilTolved and inebriated in the Watei's 
 of Life, and the Rivers of Pleafure that are above 
 for evermore. So muft we fpeak of the Things 
 which we admire, which wc adore, which we love, 
 which we long for, \vhich we have fome Foretafls 
 of in SweetncH' ineffable, which yet we cannot 
 comprehend. 
 
 Thefe arc fome few of tho(e Things when<:e 
 arifeth the Difference between that View which 
 wc have here of the Glory of Chrift,- and that 
 which is refcrvcd for Heaven ; namely, fiich as 
 are taken from the Difference between the Means 
 or Inftruments of the one and the other, Faith , 
 and Sight, 
 
 In the lafl Place, the gl-eat Difference between 
 them, confifls in, and is manifefted by their E- 
 ffeds^ Hereof I Ihall give fome few Inftances, 
 and clofe this Difcourfe. 
 
 I. The Yifion wli!ch we fhall have of the Glo- 
 ry of Chrill in Heaven, and of the Glory of the 
 Immenfe God in him, is perfeftly and abfolutely 
 trans forining. It doth change us wholly into the 
 Image of Chrift. When ive floall fee him^ we Jhall 
 be as he is, we Jhall be like htmy becaufe xve /halt 
 fee hifny i John iii. 2. But although the clofmg, 
 perfevSlingActof this Transformation ho. an Acl of 
 Sight, or the Sight of Glory ; yet there are many 
 Things towards it, or Degrees in it, Vv^hich we 
 may here take Notice of in our Way. 
 
 I . The Soul upon its Departure from the Body^ 
 
 is 
 
JLi^ Lfijj-erences between beholding Lbrijt s Glory 
 
 is immediately freed from all the Weaknefs, Dif- 
 abiiity, Darknefs, Uncertainties and Fears, which 
 were imprefled on it from the Flefh ; wherewith 
 it was in the flridefl Union. The Image of the 
 firfl Adam as fallen, is then abolifhed. Yea, it is 
 not only freed from all irregular finful Diftempers 
 cleaving to our Nature as corrupted, but from 
 all thofey?«/>/i Grievance's and Infirmities which, 
 belong unto the original Conftitutibn of it. This 
 neceffarily enfues on the Diffblution of the Per/on 
 in order unto a blefled State. The firlt Entrance 
 by Mortality into Immortality,' is a Step towards 
 Glory. The eafe which a bleffed Soul finds in a 
 Deliverance from this Encumbrance, i§ a Door of 
 Entrance into eternal E.eft. Such a Change is 
 made in that, which in itfelf is the Centre of all 
 Evil,, namely Death', that it is made a Means of 
 freeing us from all the Remainders of what is 
 evil. 
 
 For this doth not follow abfolutely on the Na- 
 . ture of the Thing \i(di. A hieer DiJJhlution of 
 our Natures can bring no Advantage with it, efpe» 
 cially as it is a Part of the Curfe. But it is from 
 the Sanftincation cf it by the Death of Ghrifl. 
 Hereby that which w^as God's Ordinance for the 
 Infli(5tion of Judgment, becom.es an effcflual 
 Means. for the Communication of Mercy, i Cor, 
 XV. 54. So "when this corruptible jhall have put on 
 Incorruption, and this mortal f nail have put on Im" 
 mortality y then foall he brought to pafs the Saying 
 that is ivritten^ Death ii fwallowed up in ViSioiy. 
 It is by Vertue of the Death of Chrift alone, that 
 the Souls of Believers are freed by Death from all 
 Jmpreffions of Sin, Infirmity and Evils, which 
 they have had from the Flefl)., which were their 
 Burden, under which they groaned all their Days. 
 No Man knows in any Meafure the Excellency of 
 this Privilege, ^nd the Dawnings of Glory which 
 
 are 
 
By Faith in this World, and by Sight in Heaven. 225 
 
 are in it, who hath not been wearied, and even 
 worn out, through long coniii6ling with the Body 
 of Death. The Soul hereon being freed from all 
 Annoyances, all ImprcHions from the Fleih is 
 expedite and enlarged unto the Exercife of all its- 
 gracious Faculties, as we Ihall fee imniediatejy. 
 
 V/ith wicked Men it is not ib. Death unto 
 them is a Curfe ; and the Curfe is the Means 
 of the Conveyance of all Evil, and not Deliver- 
 ance from any. Wherein they have been warmed 
 and refreihed by the Influences of the Flcfh, they 
 {hall be deprived of it. But their Souls in their 
 feparate State, are perpetually harrafed with the 
 dijquieiing Paffions which have been imprelTed on 
 their Minds by their corrupt fieihly Lulls, la 
 vain do fuch- Perfons look for Relief by Death. 
 If there be any Thing remaining of prefent Good 
 and Ufefulnefs to them, they ftiall be deprived of 
 it. And their Freedom for a Seafon from bodily 
 Pains, will no Way lie in the Balance againll: that 
 Confluence of Evils which Death will let in upon 
 them. 
 
 2 . The Spirits of jufl Men being freed by Death 
 from the Clog of the Flefli, not yet refined ; all 
 the Faculties of their Souls, and all the Graces in 
 them J as Faith, Love and Delight, are immedi- 
 ately fet at Liberty, enable^ conftantiy toexerciie 
 themfelvcs on God in Chrift. The End for which 
 they were created, for which our I^ature was en- 
 dued with them, was, that we might adhere unto 
 God by them, and come unto the Enjoyment of 
 him. Being now freed wholly from all thatlmpo- 
 tency, Pervcrfnefs, and Difability unto this End, 
 with all the EfTefts of them, which came upon 
 them by the Fall ; they arc carried with a full 
 Stream towards God, cleaving unto him with the 
 mori intenfe Embraces. And all their Aclings^ 
 towards Cod, (hall be natural^ with Facility, Joy, 
 
 De^ 
 
226' Differences between beholding Chrift*s Glory 
 
 Delight and Complacency. We know not yet 
 the Excellency of the Operations of our Souls in 
 divine Things, when difburdened of their prefent 
 Weight of their Flefh. And this is a fecond Step 
 towards the Confummation of Glory. For, ' '* 
 In the RefurreSiion of the Body, upon its full 
 Redemption, it fliali be fo purified, fan6lified, glo- 
 rified, as to give no Obilru£lion unto the Soul in 
 its Operations, but be a bleifed Organ for its 
 higheft and moft fpiritual Aftings. The Body 
 iliall never more be a Trouble, a Burden unto 
 the Soul, but an AlTiflant in its Operations, and 
 participant of its BleiFednefs. Our Eyes were 
 made to fee our Redeemer^ and our other Senfes 
 to icceive ImpreiTions from him, according unto 
 their Capacity. As the Bodies of wicked Men 
 Ihali be reftored unto them to increafe and com- 
 pleat their Mifcry in their SuiFerings ; fo fhall the 
 Bodies of the Juft be reflorcd unto them, to heigh- 
 ten and confummate their BlefTednefs. 
 
 3. Thefe Things are preparatory unto Glory. 
 The compleat Communication of it, is by the In- 
 fufion of a neix) heavenly Light into the Mind, en- 
 abling us to fee the Lord Ghrilt as he is. The 
 Soul fhail not be brought into the immediate Pre^ 
 fence of Chrifl: without a nevj Power to behold 
 him, and the immediate Reprefentation of his 
 Glory. Faith now doth ceafe as unto the Manner 
 of its Operation in this Life, whiift we are abfent 
 from Chrift. This Light of Glory fucceeds into 
 its Room, fitted for that State and all the Ends of 
 it, as Faith is for that which is prefent. And) 
 
 4. In the firji Operation of this Light of Glory, 
 Believers fhall fo behold the Glory of Chrift, and 
 the Glory of God in him, as that therewith, and 
 thereby they fhall be immediately and univerfally 
 changed unto his Likenefs. They fliall be as he 
 is^ when they fhall fee him as he is. There \i 
 
 , ■, -• no 
 
By Faith in this Wirld^and by Sight in Heaven, 227 
 
 no Growth in Glory, as unto Part 5^ there may 
 be as unto Degrees, Additions may be outwardly 
 made unto what is at firrt received, as by the Re- 
 furreftion of the Body ; but the internal Light of 
 Glory, and irs transforming Efficacy.is capable of 
 no Degrees, though new Revelations may be made 
 unto it, unto Eternity. For the infinite Fountain 
 of Life, and Light, and Good nefs, can never be 
 fathomed, much lefs exhaurted. And what God 
 fpake on the Entrance of Sin, by the Way of 
 Contempt and Reproach, Behold the Man is be- 
 co'ne like cm of usy upbraiding him with what h*" 
 had foolifhly deligned ; on the Accompliihment 
 of the Work of his Grace, he fays in Love and 
 I infinite Goodnefs, Man is become like one of us, 
 in the perfect Reftoration of our Image in him. 
 This is the firft Effedl of the Light of Glofy. 
 
 Faith alfo in beholding the Glory of Chrifl in 
 this Life, is accompanied with a transforming 
 Efficacy, as the Apoftle ekprefly declares, 2 Cor. 
 iii. 18. But we all ivith open Face, beholding as in 
 a Glafs the Glory of the Lord, are changed into the ' 
 fame Image, from Glory to Glory ^ even as by the 
 Spirit of the Lord, . It is the Principle from 
 whence, and the Jnflrumental CauCe whereby all 
 ipiritual Change is wrought in us in this Life ; 
 but the Wor^ of it is impcrfecl: ; firil:, becaufe it 
 is gradual, and then becaufe it is partial. 
 
 I. As unto the Manner of its Operation, it is 
 gradual, and doth not at once transform us into 
 the Image of Chrifl. Yea, the Degrees of its 
 Progrefs therein, are unto its for the mofl: Part 
 imperceptible. It requires much fpiritu^l Wif- 
 I dom and Obfcrvation to obtain an Experience of 
 them in our Souls. The in-ward JMjn is rencv.icd 
 Day by Day, whilfl:* wc behold thefe invifible 
 Things, 2 Cor. iv. 16, 17, 18. But how ? f^ytn 
 as the cuiivard Man decays by Age, which is by 
 
 in- 
 
2l5 Differences between beholding Chnjf*s Clotty 
 
 infenfiblc Degrees and Alterations. Such is the 
 Transformation which we have by Faith in its pre- 
 fent View of the Glory of Ghrift. And according 
 to our Experience of its Efficacy herein, is our 
 Evidence of its Truth and Reality in tht behold- 
 ing of him. No Man can have the leaft Ground 
 of Affurancc that he hath feen Chrift and his Glory 
 by Faith, without fome EffeSts of it in changing 
 him into his Likenefs. For as on the Touch of 
 his Garment by the Woman in the Gofpel, Ver- 
 tue went out from him to heal her Infirmity : So 
 upon this View of Faith, an Influence of tranf- 
 forming Power will proceed from Chrift unto the 
 Soul. 
 
 2 . As nnto the Event it is but part'al. It doth 
 not bring this Work unto Perfection. The 
 Change wrought by it, is indeed great and glori- 
 ous ; or as the Apoftle fpeaks, it is, from Glory to 
 Glory, in a Progrefs of glorious Grace : But ah- 
 folute Perfe6iton is rcferved for Vifion. As unto 
 Divine Worftiip; PerfeSlion was not by the Law, 
 It did many Things preparatory unto the Revela- 
 tion of the Will of God concerning it ; but it 
 made nothing perfe£i : So ahfolute PerfeSlion in 
 Holinefs, and the Reftoration of the Image of 
 God, is not by the Gofpel, is not by Faith ; how- 
 ever it gives us many preparatory Degrees unto 
 it, as the Apoftle fully declares, PhiL iii. lo, ii, 
 12, 13, 14. That I may know him, and the Power 
 iff his Refurre^ion, and the Felhwjhip of his Suf- 
 feringrsy being made conformabh unto his Death ; 
 If by any Mean? f might attain unto the Refurrec^ 
 tion of the dead : Not as though I had already at- 
 tained, either were already perfeSi : But I follow 
 after y if that I may apprehend that for which alfo I 
 am apprehended of Chirifi Jefus. Brethren, I count 
 not my fe If to have apprehended : But this one Thing 
 I do, forgetting thoje Things which are behind, and 
 
 reach" 
 
Sy Faith in this World y and by Sight in Heaven, 229 
 
 reaching forth unto thofe Things ivhich are before^ 
 I prefs to-war ds the Mark, for the Pt'ize of the 
 high Calling of God in Chrifl Jefus, 
 
 Secondly, Vifion is Beatifical, as it is common- 
 ly called, and that not amifs. It gives pcrfe£l 
 Reft and BlefTednels unto them in whom it is. 
 This may be a little opened in the enfuing Ob- 
 fervations. 
 
 1. There are continual Operations of God in 
 Chrift, in the Souls of them that are glorified, 
 and Communications from him unto them. For 
 all Creatures muft eternally live even in Heaven, 
 in Dependance on him who is the etcrnnl Foun- 
 tain of Being, Life, Goodnefs and Blefiednefs un- 
 to all. As we cannot fubfift one Moment in our 
 Beings, Lives, Souls, Bodies, the inward ot out- 
 ward Man, without the continual Ablings of Di- 
 vine Power in us, and towards us ; fo in the glo- 
 rified State, our All (hall depend eternally on Di- 
 vine Power and Goodnefs, communicating them- 
 felves unto us, for all the Ends of our bleffed Sub- 
 fiftance in Heaven. 
 
 2 . Whot is the Way and Manner of thefe Com- 
 munications, we cannot comprehend. We can- 
 not indeed ftilly underftand the Nature and Way 
 of his fpiritual Communications unto us in this 
 Life. We know thefe Things by their Signs, 
 their outward Means, and principally by the 
 EfTefts they^produce in the real Change of our Na- 
 tures. But in themfelves w^e fee but little of them. 
 The Wind blouoeth ii^he?-e it Hfteth^ and ive hear 
 the Sound tbereof hut ive knoiD not whence it com* 
 eth, a}?d vjhither it goeth ; fo is every one that is 
 born of the Spirit, John iii. 8. All God's real 
 Operations in Heaven and Earth are incompre- 
 henfible, as beiug AfVs of infinite Power, and we 
 cannot iearch them cut unto Perfeclion. 
 
 3. All Communications from the Divine Being 
 
 and 
 
230 Differences between beholding Chrifl's Glor^ 
 
 and infinite Fulnefs in Heaven unto glorified Saints, 
 are in, and through Ghrifl Jcfiis, who jQiall ever 
 be the Medium of Communication between God 
 and the Church, even in Glory. Ail Things be- 
 m^ gathered into one Head in him, even Things 
 in Heaven, and Things in Earth ; that Head be- 
 ing in immediate Dependancc on God, this Order 
 fhall never be difiblved, Ephef. i. 10, 11. 1 Cor». 
 iii. 23. And on thefe Communications from God 
 through Chriil: depends entirely our Continuance 
 in a State of Bleflcdnefs and Glory. We Ihall no 
 more be felf-fubfiilcnt in Glory, than we are in 
 Nature or Grace, 
 
 4. The Way on our Part whereby we fhall re- 
 ceive thefe Communications from God by Chrifl, 
 which are the eternal Springs of Life, Peace, Joy 
 and BleiTednefs, is this Vifion, the Sight wher-eof 
 we fpeak. Fox as it is exprefly ailigned th^reun-' 
 to in the Scripture; fo whereas it contains the 
 perfect Operation of our Minds and Souls in a 
 perfecSt State, on the moil perfeft Object, it is the 
 only Means of our Blclfednefe. And this is the 
 true Caufe whence there neither is, nor can be 
 any Satiety or Wearinefs in Heaven, in the eter- 
 nal Contemplation of the fame Glory. For not 
 only the Obje^ oi' om Sight is abfolutely infinite, 
 v/hich can never be fearched into the Bottom ; 
 yea, is ptrpetiAully new unto a finite Uilderftand- 
 ing ; fo our JhbjedJive Bleffednefs cpnfifling in 
 continual frefh Communications from the infinite 
 Fulnefs of the Divine Nature, derived unto us 
 through Vifion^ is always new, and always will be 
 'io to Eternity. Herein fi^all all the Sain is of God 
 drink of the Rivers of Pleafure that are at his 
 Pvight-hand, be fatisfied with his Likenefs, and 
 refrelh themfelves in the eternal Springs o'i'Vi^ty 
 Light and Joy for evermore. ' • 
 
 This Effttiy that View which we have by Faith 
 
 of 
 
By faith in this Worldy and hy Sight in Heaven. 231 
 
 of the Glory of Ghrift in this World, doth not 
 produce. It is San^ifying, not Glorifying. The 
 befi: Saints are far from a perfect or glorified State 
 in this Life. And that not only on the Account. 
 of the out-wtird Evils y which in their Perfons they 
 arc expo fed unto j but alfo of the AVeaknefs and 
 Imperfe£tion of their inward State in Grace. Yet 
 we may obferve fome Things unto the Honour of 
 Faith in them who have received it. As, 
 
 1 . In its due Exercife on Ghrifl, it will give 
 unto the Souls of Believers fome previous Parti- 
 cipation of future Glory, working in them Difpo- 
 (itions unto, and Preparation for the Enjoyment 
 of it. 
 
 2. There is no Glory ^ no Peace y no Jcy, no 
 Satisfaflion in this. World to be compared with 
 what we receive by that weak and imperfed Vie^oj 
 which We have of the Glory of Ghrifl by Faith. 
 Yea, all the Joys of the World are a Thing of 
 nought in Comparifon of what we fo receive. 
 
 3. It is fufficient to give us fuch 2i Perceptlony 
 fuch a Furetafie of future Bleffednefs in the Enjoy- 
 ment of Chrift, as may continually flir us up to 
 breath and pant after it. But it is not Beatifical* 
 
 Other Differences of an alike Nature between 
 cm Beholding of the Glory of Chriji in this Life by 
 Faith, and that Vifion of it, which is referved for 
 Heaven, might be infifled on ; but I fhall proceed 
 no further. There is nothing farther for us to do 
 herein, but that now and always we fhut up all our 
 Meditations concerning it, with the deepejl Self- 
 abafemsnt out of a Senfe of our Unworthinefs and 
 InfuLlciency to comprehend thofe Things, Admi- 
 ration of that excellent Giory which we cannot 
 Comprehend, and vehement Longings £ot that Sea- 
 fon v/hen we fhall fee him a^ he is, be ever with 
 him, and know him, even as we are known. 
 
 K P A R T XL 
 
I 232 J 
 
 PART n. 
 
 CHAP. XV. 
 
 APPLICATION of the foregoing 
 Meditations Concerning the Glory 
 of CHRIST. 
 
 Firfi, In an Exhortation unto fuch as are not yet 
 Partakers of Him, 
 
 TH k T which remains, i$ to make fome 
 Application of the Glorious Truth infifted 
 on unto the Souls of them that are con- 
 cerned ; And "what I have to ofTer unto that End, 
 I Ihall diflribute under rv3o Heads. The f'lrfl 
 ihall be with refpeft unto them who are yet Stran- 
 gers from this Holy and Glorious One, who are 
 not yet made Partakers of him, nor have any 
 efpecial Intereft in him. And the Second fliall be 
 dirt- cted unto Believers ^ as a Guide and Afliilance 
 unto their Recovery from Spiritual Decays, and 
 the Revival of a Spring of vigorous Grace -^ Holi- 
 nefs and Obedience in them. 
 
 For the firil: of thefe, although it feems not di- 
 rectly to ly in our Way, yet is it fuited unto the 
 Method of the Gofpel, that wherever there is a 
 Declaration of the Excellencies of Chrili, in his 
 Perfon, Grace or Office, it fhould be accompa- 
 nied with an Invitation and Exhortation unto Sin- 
 ners to come unto him. This Method he himfelf 
 £rfl made ufe of, Matth, xi. 27. All Things are de- 
 livered unto me of my Father : And no Man knoiveth 
 the ^^on but the Father i ^Neither knovjeth any Man 
 
 the 
 
Applicathn of the foregoing Meditaftons^ 233 
 
 the Father, fave the Soriy and he to •whomfoever the 
 Son nvill reveal him. Ver. 28, 29, 30. Come un* 
 to me all ye^ that labour, and are heavy laden, and 
 I will give you Reft, Take my Toke upon you, and 
 learn of me, for I am meek and lowly in Heart : 
 And ye Jhall find ^eft unto your Souls, For my 
 Toke is eafie, and my Burden is light, John vii. 
 37. Jn the laft Day, that great Day of the Feafi^ 
 Jefus flood and cried, faying. If any Man thirfl, 
 let him come unto me, and drink ; and he confe- 
 crated this Method unto our Ufe alfo. Befides, 
 it is neceflary from the Nature of the Things 
 themfeives, for who can dwell on the Gonfidera* 
 tion of , the Glory of Chrift, being called there- 
 with to the Declaration of it, but his own Mind 
 will engage him to invite loft Sinners unto a Par- 
 ticipation of him. But I ftiall at prefent proceed 
 no fiirther in this Esthortarion, but only unto the 
 Propofal of fome of thofe Gonfideraticms which 
 may prepare, incline, . and dif|)ofe their Minds 
 unto a Glofure with him as he is tendred in the 
 Gofpel. As, 
 
 Fir ft. Let them confider well what is their pre- 
 fent State with refpect unto God and Eternity. 
 This Mofes wifheth for the Ifraelites, Deut. xxxii. 
 29. Oh that they were wife, that they under flood 
 this, that they ft) ould confider Heir latter End: 
 It is the greateft Folly in the World to leave the 
 IlTues of thefe Things unto aii .cncertain Hazard ; 
 And that Man who cannot prevail with himfelf 
 ftri€lly to examine what is his State and Gondition 
 with refpeft unto Eternity, doth never do any 
 Good, nor abfrain from any EvU in a due Manner ; 
 remember therefore, that many are called, but few 
 are chofen. To be called, is to enjoy all the out- 
 ward Privileges of the Gofpel, which is all you 
 unto whom I fpeak can pretend unto, yet this 
 you may do and not be chofen : Even among thofe 
 K ^ unto 
 
234 ' Csfijiderations and Exhortations 
 
 unto whom the Word is preached, they are but 
 few that {hall be faved. In the Diftribution made 
 by our Lord Jefus Ghrift of the Hearers of the 
 Word into foUf Sorts of Ground, it was but one 
 of then! that received real Benefit thereby; and 
 if our Congregations are no better than were his 
 Hearers, there is not above a fourth Part of them 
 that will be faved, it may be a far lefs Number : 
 And is it not ftrange that every one of them is 
 not jealous over himfelf and his own Condition ? 
 Many herein deceive themfelves, until they fall 
 under woful Surprizals. And this is reprefented 
 in the Account of the final Judgment ; for the Ge- 
 nerality of thofe who have profeffed the Gofpel 
 are introduced as complaining of their Difap- 
 pointrhents, M^^M. xxv. 41, 42, 43. Then Jh all he 
 fay alfo unto them on the left Hand, Depart G-om 
 me, ye curfed, Into ever la fling Fire, prepared for 
 the Devil and his Angels, For I was an hungred, 
 and ye gave me no Meat : I was thirjly, and ye 
 gave me no Drink : I was a Stranger ^ and ye took 
 me not in : Naked, and ye clothed me not : Sick, 
 and in Prifhn, and ye vijited me not. For what 
 is there fpoken, is only a Declaration of what be- 
 fell them here in the Clole of their Lives, and 
 their perfonal J^gment thereon. 
 
 Secondly, Take heed of being deluded by common 
 Prefumptions. Moll: Men have fome Thoughts 
 .in general about what their State is, and what it 
 will be ill the IfTue : But they make no diligent 
 Search into this Matter, becaufe a Number of 
 common Prefumptions do immediately inlinuate 
 themfelves into their Minds for their Relief ; and 
 they are fuch, as all whofe Force and Efficacy 
 unto this End lies in this, that they differ from 
 others, and are better than they ; as that they 
 are Chriftians, that they are in the right Way of 
 Religion^ that they are Partakers of the outward 
 
 Pn- 
 
Unto unconverted Sinners. ^ 235 
 
 Privileges of the Gofpel, hearing the Word, an J^ 
 Participation of the Sacraments ; that they have 
 Light and Conviftions, fo as that they abllain 
 from Sin, and perform Duties fo as others do not, 
 and the like. All thofe with whom it is not foy 
 who are behind them in thefe Things, they judge 
 to be in an ill State and Condition, whence they 
 entertain good Hopes concerning themfelves ; and 
 this is all that moil truft unto. It is not my pre- 
 fent Bufmefs to difcourfe the Vanity of Prefump- 
 tions, it hath been done by many; I give only 
 this Warning in general unto thofe who have the 
 lead Delign or Purpofe to come to Ghrift, and to. 
 be made Partakers of him, that they put no Trufl. 
 in them, that they rely not on them ; for if they 
 do fo, they will eternally deceive their Souls. 
 This was a great Part of the preparatory Miniftry 
 of John the Baptifly Matth. iii. 9. Think not to 
 fay -within yourfelvesy ive have Abraham to our 
 Father. This was their great comprehenfivc Pri- 
 vilege, containing all the outward Church and 
 Covenant Advantages. Thefe they rcfled in, and 
 trufted to unto their Ruin : Herein he defigned 
 to undeceive them. 
 
 Thirdly y Confider aright what it is to live and die 
 without an Intereft in Chrifl:, without a Participa- 
 tion of him. Where this is not r(ated in the Mind, 
 where Thoughts of it are not continually preva'* 
 lent, there can be no one Step taken in the Way 
 towards him. Unlefs we are throughly convinced 
 that without him we are in a State of Apoftacy 
 from God, under the Curfe, obnoxious unto eter- 
 nal Wrath, as fome of the woril of God's Ene- 
 mies, we fhall nev^r (lee unto him for Refuge in 
 a due Manner : The "oihole have no need of a Phy-- 
 ficiany hut the Sick ; ChriJ} came not to call the 
 Righteous but Sinners to Repentance: And the 
 CJoti'. iftion lAteuded; is the principal End of the 
 R 3 " Miniftry 
 
236 Conjider attorn and Exhortations 
 
 Miniftry of the Law. The Miferie^ of this State 
 have be^nthe Subject of innumerable Sermons 
 and Difcourfes ; but there is a general Mifery in 
 the whole, that few take themfelves to be concern- 
 ed therein, or apply thefe Things unto themfelves. 
 Let us tell Men of it a thoufand Times, yet they 
 cither take no Notice of it, or believe it not, nor 
 look on it as that which belongs unto the "Way 
 and Courfe of Preaching, wherein they are not 
 concerned. Thefe Things it feems Preachers muft 
 fay, and they may believe them who have a Mind, 
 thereunto. It is a rare Thing that any one Ihall as 
 much as fay unto himfelf, Is it ^b with me ? And 
 %i we now, together with this Caution, tell the 
 fame Men again, that whilfl they are unintereiled 
 in Chrifl, not ingrafted into him by Faith, that 
 they run in v^in, that all their Labour in Religion 
 is Icil, that their Duties are all rejeded, that they 
 are under the Difpleafure andCurfe of God, that 
 their End is eternal Deftruftion, which are all 
 unqueflionably certain, yet will they let all thefe 
 Things pafs by without any further Gonfidera- 
 tion. i 
 
 But here T muft fix with them unto whom I 
 Ipeak at prefent, unlefs there be a full Conviction 
 in them of the woful deplorable Condition of e- 
 very Soul of whatever Quality, Profeflion, Religi- 
 on, outward State it be, who is not yet made Par- 
 taker of Chrift, all that I have further to add 
 will be of no Signification. Remember then that 
 the due CoDfidcration hereof is unto you in your 
 State, your chiefeft Concernment in this World ; 
 and be not afraid to take in a full and deep Senfe of 
 it, for if you are really delivered from it, and have 
 good Evidence thereof, it is nothing unto you but 
 Matter of eternal Praife and Thanklgiving. And 
 if you are not fo, it is highly neceifary that yo^r 
 Minds ihould be poiTciTed with due Appr^hen- 
 
 flO.^' 
 
Unt^ U7iconverted sinners, 237 
 
 fjon of it. THe Work of this Conviction is th€ 
 firfl: EfTeft of true Religion, and the great Abufe 
 of Religion in the "World is, that a Pretence 
 of it deludes the Minds of Men to apprehend that 
 it is not nece/Tary ; for to be of this or that Reli- 
 gion, of this or that Way in Religion, is fuppo- 
 fed fufHcient to fecure the eternal State of Men, . 
 though they are never convinced of their loft 
 Eftate by Nature. 
 
 Fourthly, Hereon confider the infinity Condelcen- 
 tion and Love of Chrifl:, in his Invitations and Call$ 
 of you to come unto him for Life, Deliverance, 
 Mercy, Grace, Peace, and eternal Salvation. Mul- 
 titudes of thefe Invitations and Calls are recorded 
 'in the Scripture, and they are ail of them filled 
 tip with thofe blefled Encouragements, which Di- 
 vine Wifdom knows to be fuited unto loft con- 
 vinced Sinners in their prefent State and Condi- 
 tion. It were a bleffed Contemplation to dweE 
 on thje Confiderationof the infinite Condcfcentlon, 
 Grace and Love of Chrifl, in his Invitations of 
 Sinners to come unto him, that they may be far- 
 ed ; of that Mixture of Wifdom and pcrfwaflvc 
 Grace that is in them ; of the Force and Efficacy 
 of the Pleading and Argument that they are ac. 
 companied withal, as they are recorded in the 
 Scripture; but that belongs not to my prefent 
 Defign : This I fhall only fay, that in the Decla- 
 ration and Preaching of them, Jefus Chrifl: yet 
 Hands before Sinners, calling, inviting, encourag- 
 ing of them to come unto him. 
 
 This is fomewhat of the Word which he now 
 fpeaks unto you. Why will ye die ? Why will 
 ye perifh ? Why will you not have Compaifion 
 on your own- Souls ? Can your Hearts endure, 
 or can your Hands be ftrongin the Day of Wrath 
 that is approaching ? _ It is but a little while be- 
 fore all your Hopes, your Reliefs and Prefumpti- 
 R 4 ons 
 
238 Conjiderattons ana txhortattons 
 
 ons "will forfake you, and leave you eternally 
 niiferable : Look unto me, and be faved ; come i 
 unto me, and I will eafe you of ^11 Sin$, Sorrows, , 
 Tears, Burdens, and give reft unto your Souls, 
 Corae I entreat you, lay afide all Procraftinations, 
 all belays, put me off no more, Eternity lies at 
 the Door ; caft out all curfed felf-deceiving Refcrves, 
 do not fo hate me, as that ye will rather perifti I 
 than accept of Deliverance by me. ' 
 
 Thefe and the like Things doth the Lord 
 Chrift continually declare, proclaim, plead an4 
 tirge qn the Souls of Sinners ; as it is fully decla- 
 red, Prov, i. yer. 20. to the 24. He doth it in the 
 Preaching of the Word, as if he were prefent with 
 you, ilood amongft you, and fpake perfonally to 
 every one of you: And becaufe this would not 
 fuit his prefent State of Glory, he hath appointed 
 the Minifters of the Gofpel to appear before you, 
 and to deal with you in his Stead, avowing, as his 
 own, the Invitations that are given you in his 
 >Iame, 2 Cor.v, 19, 20. To wit^ that God ivaf 
 in Chrift, reconciling the World unto hixnfelf, not 
 imputing their TrefpaJJes unto them, and hath com' 
 mltted unto us the Word of Reconciliation. Noixf 
 i^hen ive are AmbaJJadors for Chrift, as though 
 Cod did befeech you by us : We pray yau in ChriJVs 
 Stead, be ye reconciled to God, 
 
 Confider therefore his infinite Condefcentlon, 
 Grace, and Love herein ; Why all this towards 
 you ? Doth he ftand in need of you ? Have you 
 deferved it at his Hands ? Did you love him firft ? 
 Cannot he be happy and bleffed without you ? 
 Hath he any Defign upon you, that he is fo ear- 
 neft in calling you unto him ? Alas, it is nothing 
 but the overflowing of Merey, Compaflion, and 
 Grace that moves and a£ls him herein. Here 
 lies the Entrance of innumerable Souls into 'a 
 peath and Condemnation far more ftvere than 
 
 thofe 
 
Unto unc9nverted Sinners, 239 
 
 thofe contained in the Curfe of, the Law, 2. Cor. lu 
 15, 16. For we are unto God a fvjeet Savour of 
 Chrifly in them that are faved^ and in them that 
 perif}}. To the one we are the Savour of Death un- 
 to Death ; and to the other, the Savour of Life un- 
 to Life. In the Contempt of this infinite Gon- 
 defcention of Chrill, in his Holy Invitation of 
 Sinners to himfelf, lies the Sting and Poifon of 
 Unbelief, which unavoidably gives over the Souls 
 of Men unto Eternal Ruin : And who Ihall once 
 pity them to Eternity who are guilty of it ? Yea 
 but, 
 
 Fifthly f Perhaps if you {hould on his Invitation 
 begin to look to him, and refolve to come to him, 
 you are greatly afraid that when it comes to the 
 Trial he will not receive you ; for no Heart can 
 conceive, no Tongue can exprefs what wretched, 
 vile, and provoking Sinners you have been. That 
 the Lord Chrift will receive unto him fuch as we 
 are, we have no Hopes, or that ever we fhall find 
 Acceptance with him : I fay, it is not amifs when 
 perfons come £? far, as to be fenfible of what Dif. 
 couragements they have to conflict withal, what 
 Difficulties \y in their Way, and what Obje£lions 
 do arife againft them, for the moft do perifh in a 
 fenfelefs Stupidity ; they will not confider how it 
 is with thenv, what is required of thf m, nor how 
 it will be in the latter End ; they doubt not but 
 that either they do believe already, or can do fb 
 when they plcafe ; but when any come fo far as to 
 charge the Failure of their Acceptance with Ghrift 
 on their own Unworthincfs, and fo are difcoura-. 
 ged from coniing unto him, there are Arguments 
 for their Conviction and Perfwafion, which no- 
 thing but the Devil and Unbelief can defeat : 
 "Wherefore, that which is now propofed unto 
 Confideration in anfwer hereunto, is the Readinefs 
 oi Ghriil to receive every Sinner, be he who or 
 
 what 
 
240 Conjideratlons and'Exhortations 
 
 what he will, that fhall come unto him : Ant 
 hereof we have' the higheft Evidences that Divitie 
 "Wifdom and Grace can give unto us. This is the 
 Language of the Gofpel, of all that the Lord 
 Chrifl did or fuffered, which is recorded therein. 
 This is the Divine Teflimony of the Three that 
 bear Record in Heaven, the Father, the Word, 
 and the Holy Giiolk ; and of the Three that bear 
 witnefs in Earth, the Spirit, the Water and the 
 Blood, ail give their joint Teflitnony that the 
 Lord Chrifl is ready to receive all Sinners that 
 come to him ; they who receive not this Teflimo- 
 ny, make God a Liar, both Father, Son, and 
 Spirit. Whatever the Lord Chrifl is in the Con- 
 flitution of his Perfon, in the Reprefentation of 
 the Father, in his Office, in what he did on the 
 Earth, in what he doth in Heaven, proclaims the 
 fame Truth. No filing but curfed Obflinacy in. 
 Sin and Unbelief can fuggefl a Thought unto our 
 Minds, that he is hot willing to receive us when' 
 we come unto him. Herein we are to bear Te? 
 flimony agaift the Unbelief of all anto whom the 
 Gofpel is preached, that come not unto him. CTn- 
 belief acting itfelf herein, includes a Contempt 
 of the Wifdomof^God, a Denial of his Triith or 
 Faithfulnefs, an tmpeachment of the Sincerity 
 of Chrifl in his Invitations, making him a Decei- 
 ver, and will iffue in an exprefs Hatred of his 
 Perfon and OfEce, and of the Wifdom of God 
 in him. Here then you are fhut up, you cannot 
 from hence take any Countenance unto j^our Un- 
 belief. 
 
 Sixthly ^ Confider that he is as able to (ave us, as 
 he is ready and willing to receive us. The Tefli- 
 monies which he hath given us unto his Goodnefs 
 and Love are uncontrollable, and none dare direct- 
 ly to call in Qjiellion, or deny his Power. Gene- 
 rally this is taken for granted by ail, that Chrift 
 
Unto unconi}ert&d Shmers. 241 
 
 is able to favc us if he will ; yea, who fhail qtuEl^ 
 tion his Ability to fave us, though we live in Sin ' 
 and Unbelief, and many cxpe£l that he v/ill do fo, 
 becaufc they believe he can if he will : But indeed 
 Chrift hath no fuch Power, no fuch Ability ; he 
 cannot fave unbelieving impeniterit Sinners, for 
 this cannot be done without denying himfelf, ac- 
 ting contrary to his Word, and deflroying his 
 own Glory. Let none pleafe themfelves with 
 fuch vain Imaginations, Chrifl is able to fave ail 
 them, and only them who come to God by him. 
 "Whilft you live in Sin and Unbelief GhriA him* 
 felf cannot faVe you ; but when it comes to the 
 Trial in particular, fome are apt to think, that 
 although they will not conclude that Chrifl can^ 
 not fave them, yet they do on various Accounts, 
 fay that they cannot be faved by him. This there* 
 fore we alfo give Teftimony unto, in our Exhor- 
 tation to come unto him j namely, that his Pow- 
 er to fave thofe that fhall comply with his Gall is 
 Sovereign, IncontroUable, Almighty, that no^ 
 thing can ftand in the "Way of. All Things in, 
 Heaven and Earth are committed !into him, all 
 Power is his, and he will ufe it unto this End,, 
 namely, the afTured Salvation of ail that come untq- 
 him. 
 
 Seventhly y'Cori^iAQT grtatly what hath been fpo- 
 ken of theReprefentation of God, and all the holy 
 Properties of his Nature in him. Nothing can po/^ 
 fibly give us more Encouragement to come untQ. 
 him ; for we have manifefted, that God who is, 
 infinitely wife and glorious, hath defigncd to.^^r 
 ert all the holy Properties of his Ka ra re, hi^ 
 Mercy, Love, Grace, Coodnefs, Rightcoufrief?, 
 Wifdom and Power in him, in and unto iie S^It 
 vation of them that do believe. Whoever th€?ie-; 
 fore comes unto Chrifl by Faith on this Reprefcn- 
 tation Qf the Glory of God ia hL i, he afcrib^'s 
 L ^n4 
 
342 Conjideratiom and Exhortattons 
 
 and gives unto God all that Glory and Honour 
 which he aimeth at from his Creatures, and we 
 can do nothing wherewith he is plealed equal un- 
 to it. Every poor Soul that comes by Faith un- 
 to Chrifi:, gives unto God all that Glory which it 
 is his Defign to manifell and be exalted in, and 
 what can we do more ? There is more Glory 
 given unto God by coming unto Ghrifl in be- 
 lieving, than in keeping the whole Law, inaf- 
 much as he hath more eminently manifefted the 
 holy Properties of his Nature in the Way of Sal- 
 vation by Chrifi, than in giving of the Law : 
 There is therefore no Man who under Gofpel-In- 
 vitations refufeth to come unto, and clofe ^ith 
 Ciirift by believing, but fecretly, through th<;^ 
 Power of Darkncfq, Blindnds, and Unbelief, he 
 hates God, diflikes all his "Ways, would not have 
 Jiis Glory exalted, nor manifcfted, choofmg ra- 
 ther to die in Enmity againft him, than to give 
 Glory to him. Do not deceive yourfelves, it is 
 not an indifferent Thing, whether you will come 
 in unto Chrifi: upon his Invitations orno ; a Thing 
 that you may put off from one Seafon unto ano- 
 ther : Your prefent Rcfufai of it is as high an Adc 
 of Enm.ity againfl Godj as your Nature is capable 
 of. 
 
 Eighthly y Confider that by coming unto Chrift, 
 you ftiall have an Interefl in all that Glory which wc 
 have propofed unto you : if or Chrifi will become 
 yours mo-re intimately than your Wivc5 and Chil- 
 dren are yours, and fo all his Glory is. yours al- 
 fo. All are apt to be affe£led with the good Things 
 of their Relation, their Grace, their Riches, their 
 Beauty, their Power ; for they judge themfelves 
 to have an Interefl in them, by Reafon of their 
 Kelation unto them. Chrifi is nearer to Believers 
 than any natural Relations are to us whatever; 
 they have therefore an Interefl in all his Glory. 
 
 ^ And 
 
' Unto unconverted Sinners, 245 
 
 And is this a fmall Thing in your Eyes, that 
 Chrift fhall be yours, and all his Glory fhall be 
 yours, and you (hall have the Advantage of it un- 
 to your Eternal Bleflednefs ? Is it nothing unto 
 you to continue Strangers from and uninterefled 
 in all this Glory ? To be left to take your Porti- 
 on in this World in Lulls and Sins, and Pleafures, 
 and a |bw periihing Trifles with Eternal Ruin in 
 the Ciofe, whilft fuch durable Subflance, fuch 
 Riches of Glory are tendred unto you ? 
 • Lafily, Gonfider the horrible Ingratitude there is 
 in a Negle<fk or Refufal to come in to Chrifl upon, 
 his Invitation, with the doleful eternal Ruin that 
 will enfue thereon : How fl)all lue efcape if -we 
 negle£i fo great Salvation ? Impenitent Unbeliev- 
 ers under the Preaching of the Gofpel, are the 
 vileft and moft ungrateful of all God's Creation. 
 The Devils themfelves, as wicked as they are, are 
 not guilty of this Sin, for Chrift is never tendred 
 unto them, they never had an Offer of Salvation on 
 Faith and Repentance ; this is their peculiar Sin, 
 and will be the peculiar Aggravation of their Mi- 
 fery unto Eternity. Hear ye Defpifers, wonder 
 and perifh. The Sin of the Devil is in Malice and 
 Oppofition unto Knowledge, above what the Na- 
 ture of Man is capable of in this World. Men 
 therefore mufl fm in fome Inftance above the De- 
 vil, or God would not give them their eternal 
 Portion with the Devils and his Angels : This is 
 Unbelief. 
 
 Some it may be will fay, What then fliall we 
 do f What fhall we apply ourfelves unto ? What 
 is it that is required of us ? 
 
 I. Take the Advice of the Apoftle, Heh. iii. 7, 
 8, 13. — To Day if ye ivlll hear his Voice y harden 
 not your Hearts y as in the Provocation in the J)ay 
 of Temptation in the Wilchrnefs : But exhort one 
 another daily, •while it- is called to Day ,• leji any 
 
 of 
 
244-^ Conjideraiiont and Exhortations 
 
 of you Se hardened through the Deceitfulnefs of Stru 
 This Day, ever> this is unto you in the Tendei 
 of Grace the acceptable Time, this is the Day of 
 Salvation. Others have hadthis Day as well as 
 you, and have mjfled their Opportunity ; take 
 heed left it (hould be fo with you alfo. How if 
 any one (hould write it down, or peculiarly com-* 
 mit it to Remembrance, this Day there was a 
 Tender of Chrift and Salvation in him made unta 
 my Soul ; from this Time I will refolve to give up 
 Biyfelf unto him. And if you find your Refolu- 
 tions, charge your Confciences with what you 
 have engaged, and make yourfelves to know, that 
 if you go back from it, it is a Token that you ar& 
 going to Ruin. 
 
 2. Confider that it is high Time for you to 
 make fomewhat of Religion. Do not hang al- 
 ways in Sufpenfe ; let it not be a Qiieftion with 
 yourfelves whither you have a Mind to be faved 
 or no. This is as good a Time and Seafon for a 
 Refolution as ever you are like to have whilil in 
 this World. Some Things, nay, many Things 
 may fall in between this and the next Opportuni- 
 ty, that fhall put you backward, and make your 
 Entrance into the Kingdom of Heaven far more 
 difficult than ever it was ; and the living in that 
 Uncertainty at bell, which you do, of what will 
 become of you unto Eternity, is the moft mifer- 
 able Kind of Life in the World. Thofe who put 
 far from them the evil Day, and live in the Pur* 
 fuit of Lufts and Pleafures, have fomewhat that 
 gives them prefent Satisfaction, and they (ay not, 
 there is no Hope,becaufe they find the Life of the 
 Hand : But you have nothing that gives you any 
 prevalent Refrelhment, neither will your latter 
 End be better* than theirs, if you die without an 
 Intereft in Chrift Jefus. Come therefore at length 
 unto a determinate Refolution what you will do 
 
 in 
 
. . Unto unconverted Sinners, 245 
 
 in this Matter. Chriil hath waited long for you^ 
 and who knows how foon he may 'Withdraw, never 
 to look after' you any more. 
 . Upon Occaiion of the preceeding Difcourfe con- 
 cerning the Glory of Chrift, I'thought it neceflary 
 to add unto it this brief Exhortation unto Faith 
 in him, aiming to fuit it unto the Capacity of the 
 meaneft Sinner that is capable of any Self-confi- 
 deration as unto his eternal Welfare. But yet a 
 little further, to give Efficacy unto this Exhortati- 
 on, it will be neceffary to remove fome of tho(e 
 commop and obvious Tergiverfations th^t con- 
 vinced Sinners do ufually bet.^ke thenifelves unto, 
 to put off a prefent Compliance with the Calls of 
 Chrifi: to come unto him ; for although it is Un- 
 belief alone ailing in the Darlaiefs of Mens Minds^ 
 and the Obitinacy of their "Wills that eife^luall/ 
 keeps off Sinners from coming unto Chrift upon 
 his Call, yet it ihrouds itfelf under various Preten- 
 ces, that it may not appear in it's own ugly Form ; 
 for no Sin, whereof Men can be guilty of in this 
 "World, is of fo horrible a Nature, and fo dread- 
 fill an Afpe6^ as is this UnSelief^ where a clear 
 View of it is obtained in evangelical Light : 
 "Wherefore by the Aid of Satan , it fuggeils other 
 Pleas and Pretences unto the Minds of Sinners, 
 under which they may countenance themfelves in 
 a Refufal to come toChrift ; 2 Cor. iv. 4. In 'whom 
 the God of this World hath blinded the -Minds of 
 them -which believe not, lefi the Light of the glo* 
 rious Gofpel ofChrif}, "who is the Image of Cod, 
 fhouldjhine unto them. Any Thing elfe it fhall be, 
 but not Unbelief, that they all difavow. I fhall 
 therefore fpeak unto a fe%v of thpfe. Tergiverfations 
 in this Cafe which are obvious, and which arc 
 exemplified in the Gofpel itfelf. . 
 
 ,1. ^ome do fay on fuch Exhortations : "What 
 
 is it that you would have us' to do \ ^V'e hear the 
 
 - Word 
 
a 4^ Conjideratlons and Exhortations 
 
 "Word preached, we believe it as well as we can, 
 we do many Things willingly, and abflain from 
 many Evils diligently, What is more required of 
 us ? This is the Language of the Hearts of the 
 mod with whom in this Cafe we have to do i 
 And I fay, 
 
 1. It is ufual with them who do fomething in 
 the Ways of God, but not all they ftiould, and 
 fo nothing in a due Manner, to cxpoftulate about 
 requiring of them more than they do. So the 
 People difpute with God himfelf, Mai. i. 6. J Son 
 honour eth his Father, and a Servant his Majhr : 
 If then I be a Father, inhere Is mine Honour P j^nd 
 if I be a Mafter, where Is my Fear P Salt h the 
 Lord of Ho ft s unto you, Prlefis, that defplfc my 
 Name : And ye fay. Wherein have *we dsfplfed thy 
 NameP Chap. "iii. 8, 13. Will a Man rob God P 
 Tet ye have robbed me : But ye fay. Wherein have 
 ive robbed thee P In Tithes and In Offerings. Your 
 Words have been flout again ft me, faith the 
 Lord ; yet ye fay. What have ive fpoken fo much 
 agalnft thee P So they in the Gofpd who ef- 
 teemed themfelves to have done their Duty, be- 
 ing prefTed unto Faith by Chrift Jefus, afk him 
 with feme Indignation, What fhall ixxe do, that 
 *we might "work the Works of God P John vi. 28. If 
 what we do be not enough, What is it that you 
 require more of us ? So was it with the young 
 IVtan, Matth. xix. 20. What do I lack yet P Be 
 advifed therefore not to be too confident of your 
 State, left you fhould yet lack that one Thing, the 
 want v/hereof might prove your eternal Ruin. 
 
 2 . The Things mentioned, with all of the like 
 Nature, which may be multiplied, may be where 
 there is no one Spark of faving Faith. Simon Ma- 
 gus heard the Word, and believed as well as he 
 could ; Herod heard it, and did many Things 
 gladly J and all Sorts ofHypocrit^ss do upon their 
 
 Con- 
 
Convi£t:*ions perform many Duties, arid abftain 
 from many Sins, fo as that notwithftanding this 
 Flea you may perifh for ever. 
 
 3. Where thefe Things are fincere^ they be- 
 long unto the Exercife of Faith ; they may be 
 after a Sort without Faith, but Faith cannot be 
 without them i But there is a fundamental A61 of 
 Faith, w^hereby we clofe with Chrift, whereby we 
 receive him ; that is, in order of 'Nature, antece- 
 dent unto its Aftings in all other Duties and Oc- 
 calions ; it i^ laying the Foundation, other Things 
 belong to the Building. This is that you are 
 called on to fecure, and you may know it by 
 thefe two Properties : 
 
 1 . It is Jingular : So our Saviour tells the 
 Jeixss, John vi. 29. This is the Work of God, that 
 you believe on him vjhom he hath fent. The A6t, 
 V^^ork or Duty of Faith in the receiving of Ghrill^ 
 Is a peculiar fmgular Work, wherein the Soul 
 yields efpecial Obedience unto God : It is not to 
 be reckoned unto fuch common Duties as thofe 
 mentioned, but the Soul mull find out wherein 
 it hath in a lingular Manner doled with Chrifi: 
 upon the Command of God. 
 
 2. It is accompanied with ail univerfal fpiritu« 
 d Change in the whole Soul, 2 Cor. v. ij. If any 
 Man be inChrifty he is a nevj Creature; ^ Id Things 
 are pajjed awayy behold, all Things are become new : 
 W^herefore if you would riot chufe rather to de*- 
 ceiv^ and ruin youf own Souls, come to the Trial 
 \vhither indeed you have received Chrifi in fuch 
 a fmgular transforming Aft of Faith, do not on 
 fuch Pretences want a Compliance with the Word 
 of Exhortation propofed unto you. But^ 
 
 II. Some will fay, they know not how to pro- 
 ceed in this Work. They can make nothing of 
 it ; they have tryed fo come to this believing, but 
 do fllli fail in wka^ they defign \ they go era an.d 
 S - ' oil, 
 
248 OhjeSiions anfivered, 
 
 off, but can make no Progrefs, can come to no 
 Satisfaction ; therefore they think it beil to let 
 Things go in general as they are, without putting 
 themfelves to farther Trouble as unto any efpecial 
 A61 of Faith in the receiving of Ghrifl:. This is 
 the Language of Mens Hearts, though not of their 
 Mouths, another Shelter of Unbelief, and they 
 a6t accordingly ; they have a fecret Defpondency, 
 ■which keeps taem fafe from attempting a real 
 Clofure with Chrift on the Tender of the Gofpel : 
 Something may be offered unto this diftempered 
 Frame of Mind. 
 
 1. Remember the Difciples that were fiifhing, 
 and had toiled all Night, but caught nothing, Luke 
 V. 3, 4. Upon the coming of Chrifl unto them, 
 he requires that they (liould caft out their Nets once 
 more ; Peter makes fome Excufe from the Labour 
 which they had taken in vain all Night ; however 
 he would venture once more on the Command of 
 Chrift, and had an aftonifhing Drkught of Filhes, 
 Ver', 5, 6, 7, 8,9. Have you been wearied with 
 Difappointments in your Attempts and Refoluti- 
 ons, yet caft in your Net this once more upon the 
 Command of Chrift, venture this once more to 
 come unto him on his Call and Invitation, you- 
 know not what Succefs he may give unto you. 
 
 2. Confider that it is not failing in this or that 
 Attempt of coming to Chrift, but a giving over 
 your Endeavours that will be your Ruin. The 
 Woman o? Canaan in her great Outcry to Chrift 
 for Mercy, Matth.^w. 22. had many a Repulfe 
 Firft it is faid, he anfwered her not a Word, then 
 his Difciples delired that he would fend her away, 
 that (he might not trouble him any more ; where- 
 on he gives a Reafon why he Vv^ould not regard 
 her, or why he could juftly pafs her by ; ftie was I 
 not an Ifraeliti/h, unto whom he was fent, yet 
 ftie gives not over, but preiTing into his Pre* 
 
 fence, 
 
ObjeSlions anfweredi, ,^49 
 
 ience, cries out for Mercy, Ver, 25. being come 
 to that IfTue, to try and draw out her Faith to the 
 utmoft, which was his Defign from the beginning, 
 he reckons her among Dogs, that were not to 
 have Childrens Bread given unto them. Had flie 
 now at lafl given over upon this fevere Rebuke, 
 ihe had never obtained Mercy ; but perfifting in 
 her Requeft fhe at laft prevailed, Ver, 27, 28. It 
 may be you have prayed, and cried, and refol- 
 ved, and vowed, but all without Succefs as you 
 fuppofe. Sin hath broken through all : However, 
 if you give not over, you fhall prevail at lafl ; you 
 know not at what Time God will come in with 
 his Grace, and Chrift will manifeft his Love unto 
 you as unto the poor Woman, after many a Re- 
 buke. It may be, after all, he will do it this Day, 
 and if not, he may do it another, do not def- 
 pond. Take that Word of Chrifl himfelf for 
 your Encouragement, Prov, viii. 34. Bleffed is 
 the Man that heareth me, watching daily at my 
 Gates, waiting at the Pofts of my Doors, If you 
 hear him, and wait, though you have not yet 
 AdmifEon, but are kept at the Gates and Pofts of 
 the Doors, yet in the Iffue you fhall be bleffcd. 
 
 3. The Rule in this Cafe is, Hof. vi. 3. Then 
 /hall we know J if we follow on to know. Are you 
 in the Way of knowing Chrifl in the Ufe of Means, 
 hearing the Word, and fmcere Endeavours in ho- 
 ly Duties ; though you cannot yet attain unto 
 any Evidence that you have received him, have 
 clofed with him, nothing can ruin you but giv- 
 ing over the Way wherein you are ; for then 
 (hall you know if you follow on to know the Lord, 
 Many can give you their Experiences, that if they 
 had been diicouraged by prefent overwhelmingDif- 
 ficulties, arifmg from theirDiiappointments, break- 
 ing of Vows, Relapfes into Folly, they had been 
 utterly ruined, whereas now they are at Rcfl and 
 S 2 Peace 
 
^^Q Qhjefftons anfwered. 
 
 Peac€ In the Bofom of Chrifl:. On a great Sur- 
 prizal Chrift loll at once many Difciples, and 
 they loft their Souls, John vi. 66. They iventback, 
 and 'walked na more 'with him / take heed of the 
 ijke Difcouragements. 
 
 m. Some may fay, yea, practically they da 
 fgy, that thefe Things indeed are neceflary ; they 
 Hiuft come to Chrift by believing, or they are 
 undone, but this is not the Seafon of it, there will 
 fee Time enough to apply themfelves unto it when 
 other Occafions a,re paft. At prefent they have 
 |iot Leifure to enter upon, and go through with 
 this Duty : Wherefore they will abide in their 
 prefent State for a while, hearing and doing 
 many Things, and when Time ferves, will apply 
 themfelves unto this Duty alfo. 
 
 I. This is an uncontrollable Evidence of that 
 §ottifhne(s and Folly which is come upon our 
 Kature by Sin, A Depravation that the Apoftle 
 places in the Head of the Evils of corrupted Na- 
 ture, 7/7, iii. 3. For we onrfelves alfo were fome- 
 fiines fooli/lj, dtfobedienty deceived y ferving divers 
 %ufti and Pkajuresy Sec. Can any Thing be 
 more foolifh, fottifti and ftupid, than for Mert 
 to put off the Confideration of the eternal Con- 
 cernment of their Souls for one Hour, being al- 
 together uncertain whether they ftiall live another 
 or no ? To prefer prefent Trifles before the BleA 
 fednefs or Mifery of an immortal State ? For 
 thofe who never heard of thele Things, who never 
 had any Conviction of Sin and Judgment, to put 
 the evil Day far from them, is not much to be 
 admired : But for you who have Chrift preached 
 unto you, who own a NeccfTity of coming unto 
 him, to put it off from Day to Day upon fuch 
 flight Pretences, it is an aftonifhable Folty. May 
 you not be fpoken unto in the Language of the 
 Wifdom Q^ Qodf Prov, vi. 9. Hozu long wilt thou 
 
Obje^llons anfwerei 251 
 
 fleepi Sluggard ? When luilt thou dfife cut of 
 thy Sleep ? You come to hear the Wofd, and 
 when you go away, the Language of your Hearts 
 is ; Yet a little Sleep, a little Slumber y a liitlt 
 Folding of the Hands to Jleep, We will abide a 
 little while in our prefent State, and afterwards 
 we will rouze up ourfelves. Under tliis Deceit 
 do Multitudes perifh every Day. This is a dark 
 Shade, wherein curfed Unbelief lies hid. 
 
 2. Confider that this is the greateil Engine that 
 Satan makes ufe of in the World afnong them that 
 hear the Word preached unto them, for the Ruin of 
 their Souls. He hath other Arts, and Ways, and M^'-? 
 thods of dealing with other Men, as by fenfual and 
 worldly Lulls : But as unto them who through 
 their Conviftions do atfend unto the Preaching of 
 the Word, this is his great and almoft only Engine 
 for their Ruin. There needs no hafte In this 
 Matter, another Time will be more feafonable, 
 you may be fure not to fail of it bijfore you die ; 
 However, this prefent Day and Time is moil un- 
 fit for it, you have other Things to dd, you can* 
 not part with your prefent Frame, you may come 
 again to hear the Word the next Opportunity, 
 Know affuredly, if your Minds are influenced ui> 
 to Delays of coming to Chrift by fuch Infinua-^ 
 tions, you are under the Power of Satan, and he 
 is like enough to hold you faft unto Deitf uftion.. 
 
 3. This is as evil and dangerous a Poflufe, or 
 Frame of Mind, as you can well fall under. If 
 you have learned to put off God, and Chrift, arid 
 the Word for the prefent Seafon, and yet relieve 
 yourfelves in this, that you do not intend like pj; 
 thers always to reje6l them, but will have a Tlmd 
 to hearken to their Calls ; you are fccurcfd and 
 fortified againft all Convictions and Perfwaifioris^ 
 all Fears ; one Anfwer will ferve for all, w^rthiri sf 
 little while you will do all that can be required of 
 
 S 3 vou. 
 
252 Objections anfwered. 
 
 you. This is that which ruins the Souls of Mul- 
 titudes every Day. It is better dealing with Men 
 openly profligate, than with fuch a trifling Pro- 
 mifer. See Ija. v. 7, lo. 
 
 4. Remember that the Scripture confines you 
 unto the prefentDay, without the leafl: Intimation 
 that you fliall have either another Day, or another 
 Tender of Grace and Mercy in any Day, 2 Cor. 
 vi. 2. Behold, noiv is the accepted Time : Behold, 
 now is the Day of Salvation, Heb. iii. 7, 13. Chap, 
 xii. ,15. Take Care left you come fliort of the 
 Grace of God, mifs of it by mifling your Oppor- 
 tunity. Redeem the Time, or you are loft for 
 ever. 
 
 5. As unto the Pretence of your Occafions and 
 Bufmefs, there is a rcady^AVay to difappoint the 
 Craft of Satan in that Pretence, namely, to mix 
 Thoughts of Chrift, and the Renovation of your 
 Refolutions, either to come or to cleave unto him 
 with all your Occafions. Let nbthing put it ut- 
 terly out of your Minds ; make it familiar unto 
 you, and you will beat Satan out of that flrong 
 Hold, Prov. vii. 4. Say unto Wifdomy Thou art my 
 Sifter; and call Under ftanding thy Kin/woman, 
 However, fliakc yourfelves out of this Dufl:, or 
 Deflruftion lies at the Door. 
 
 IV. It is the Language of the Heart of fbme, 
 that if they give up themfelves unto a Compliance 
 with this Exhortation, and go ferioufly about this 
 Duty, they mufl: relinquifti and renounce all 
 their Lufts and Pleafurcs, yea much of their Con- 
 verfe and Society, wherein they find fo much 
 prefent Satisfaction, as that they know not how to 
 part with them. If they might retain their old 
 "Ways, at leaft fome of them, it were another 
 Matter, but this total Relinquiihment of all is 
 yery fevere, 
 
 jinfWf 
 
ObjeCitons anf-wered, 253 
 
 Anfw. I. The 7^//fi preaching and painting 
 of Chrill among fome of the Indians y concealed 
 from them his Crofs and Sufferings, telling them 
 only of his prefent Glory and Power ; fo as they 
 pretended to win them over to Faith in him, 
 hiding from them that whereby they might be 
 djlcouraged ; and fo preached a falfe Chrifl unto 
 them, one of their own framing. We dare do 
 no fuch Thing for all the World ; we can here 
 ufe no Condefcention, no Compliance, no Gom- 
 pofition with refpeft unto any Sin or Lull:, we 
 have no Commiffion to grant thatRequeft of Lot, 
 Is it not a little one ? Let it be /pared ; nor to 
 come to Naaman's Terms, God be msrciful to 
 me in this Things in all others I ivill be obedient. 
 Wherefore, 
 
 2. We mufl here be peremptory with you, 
 whatever be the Event, if you are difcouraged by 
 it, we cannot help It ; Gurfed be the Man that 
 fhall encourage you to come to Ghrift, withflopes 
 of Indulgence unto any one Sin whatever. I fpeak 
 not this, as though you could at once abfolutely 
 and perfectly leave all Sin in the Root and Branch- 
 es of it ; but only you are to do it in Heart and 
 Refolution, engaging into an univerfal Mortifi- 
 cation of all Sin, as by Grace from above you 
 {hall be enai)led : But your Choice muft be abfo- 
 lute, without Referves, as to Love, Interefl and 
 Defign ; God or the World, Chrift or Belial, 
 Holinefs or Sin, there is no Medium, no Terms 
 of Compofition, 2 Cor. vi. 15, 16, 17, 1 3. 
 
 3. As unto what you pretend of your Pleafures, 
 the Truth is, you never yet had any real Pleafure, 
 nor do know what it is,: How eafie were it to de- 
 clare the Folly, Vanity, Bitternefs, Poifon of 
 thole Things which yod have efleemed your Plea- 
 fures. Here alone, namely, in Chfift, and a Par- 
 ticipatipn of him, are true Pleafures and durable 
 
 S 4 Riches 
 
254 Objections anpvefed. 
 
 niches to be obtained ; Pieafure of the fame Na* 
 ture with, and fuch as like pleafant Streams flow 
 down into the Ocean of eternal Pleafures above, 
 A few Moments in thefe Joys ar^ to be preferred 
 above the longeft Continuance in the curfed Plea-r 
 fures of this World, ProT;. iii. 13, 14, 15, i6> 17, 
 1 8 . Happy is the Man that findeth IVifdomy and 
 the Man thai getteth Underjianding. For the Mer- 
 fhandife of It is better then the Merchandife of 
 Silver, and the Gain thereof then fine Gold. She is 
 piore precious then Rubies : And all the Things 
 thou canf} dejire, are not to be compared unto her. 
 Length of Days is in her Right-hand : And in her 
 heft-hand Riches and Honour. Her Ways are Ways 
 cf Pleafantnefs, and all her Paths are Peace. 
 She is a Tree of Life to them that lay hold upon 
 her : And happy is every one that retaineth her. 
 
 V. It will be faid by fome, that they do not 
 fee thofe who profefs themfelves to be Believers, 
 to be fo much better than they are, as that you 
 need to prefs us fo earnejftjy to fo great a Change ; 
 we know not why we Ihould not be accounted 
 Believers already as well as they. I fhall in a few 
 Words, as well as I am able, lay this Stumbling- 
 block out of the Way, though I confefs at this 
 Day it is weighty and cumberfonie. And I fay, 
 
 1. Among them that profefs themfelves to be 
 Believers, there are many falfe, corrupt Hypo- 
 crites ; and it is no Wonder that on various Oc- 
 cafions they lay the Stumbling-block of their Ini- 
 quities before the Face of others : But they ihall 
 bear their own Burden and Judgment, 
 
 2. It is acknowledged, it mujft be bewailed that 
 fome who have Reafon to be true Believers, yet 
 through their unmortiiied Pride, or Covetoufnefs, 
 pr Carelefnefs in their Cdnverfation, or vain At- 
 tire, and Conforjiiity to the "^Vorld, or Froward- 
 l^fs, do give juft Occafioxi of OiJence. We con^ 
 
 fefs 
 
Objeviions anfvjered. 2^^ 
 
 fefs that God is difpleafed herewith, Chrift and 
 the Gofpel difhononred, and many that are weak 
 are wounded, and otherwife difcouraged. But as 
 for you, this is not your Rule ; this is not pro- 
 pofed unto you, but that Word only is fo that 
 will never fail you. 
 
 3. The World doth not know, nor is able to 
 make a right Judgment of Believers ; nor do you 
 fo, for it is the fpintual Man alone that difcerneth 
 the Things of God. Their Infirmities are vifible 
 to all, their Graces invifible ; the King's Daughter 
 is glorious within. And when you are able to 
 make a right Judgment of them, you will defire 
 no greater Advancement than to be of their So- 
 ciety, Pfal, xvi. 3. 
 
 Thefe few Inflances of the Pretences where- 
 with Unbelief covers its Deformity, and hides 
 that Deflruftion wherewith it is accompanied, 
 may fuffice unto our prefent Purpofe ; they are 
 multiplied in the Minds of Men, impregnated by 
 the Suggeftions of Satan on their Darknefs and 
 Folly. A little fpiritual Wifdom will, rend the 
 Vail of them all, and expofe Unbelief acling in En* 
 mity againfl: Chrift under them. But what hath 
 been fpoken may fuffice to anfwer the Neceifity 
 pf the preceding Exhortation on this Occaiion. 
 
 CHAR XVI. 
 
 9 he Way and Means of the Recovery of fpiri- 
 tual *Decays^ and ofGhtainingfreJh Springs 
 of Grace, 
 
 T 
 
 He Application of the fame Truth in the 
 fecond Place belongs wnio Believers, e- 
 fpecialy fuch as have made any long Pro- 
 
 feflioii 
 
256 The Means of the Recovery offpiritual Decays y 
 
 fellioii of walking in the Ways of God and the 
 Gofpel. And that which I delign herein, is to 
 manifeft, that a fteady fpiritual View of the Glo- 
 ry of Chrifl by Faith, will give them a gracious 
 Revival from inward Decays, and frefli Springs 
 of Grace, everi in their latter Days. A Truth 
 this is, as we fhall fee confirmed by Scripture, 
 with the joyful Experience of Multitudes of Be- 
 lievers, and is of great Importance unto all that 
 are ^o. 
 
 There are two Things, which thofe who after 
 a long Profeflion of the Gofpel are entring into 
 the Confines of Eternity, do long for and defire. 
 The one is, that all their Breaches may be repair- 
 ed, their Decays recovered, their Backflidings 
 healed : For unto thefe Things they have been 
 lefs or more obnoxious in the Courfe of their 
 walking before God. The other is, that they may 
 have frefh Springs of fpiritual Life, and vigorous 
 Actings of all Divine Graces, in fpiritual Minded- 
 nefs, Hollnefs, and Fruitfulnefs, unto the Praife 
 of God, the Honour of the Gofpel, and the In- 
 creafe of their own Peace and Joy. Thefe Things 
 they value more than all the "World, and all that 
 is in it; about thefe Things are their Thoughts 
 and Contrivances exercifed Night and Day. Thofe 
 with whom it is otherwife, whatever they pretend, 
 are in the dark unto themfelves,and their own Con- 
 dition : For it is in the Nature of this Grace to 
 grow and increafe unto the End. As Rivers, the 
 nearer they come unto the Ocean whither they 
 tend, the more they increafe their Waters, and 
 fpeed their Streams : So will Grace flow more free- 
 ly and fully in its near Approaches to the Ocean 
 of Glory. That is not faving which doth not fo. 
 An Experien ce hereof, I mean of the thriving 
 of Grace towards the End of our Courfe, is that 
 alone which can fupport us under the Troubles 
 
 and 
 
\And of Qhtaimng frejh Springs of Grace. 2 57 
 
 and Temptations of Life, which we have to con- 
 flift withal. So the Apoftle tells us, that this is 
 our great Relief in all our DiftrefTes and Afflicti- 
 ons, whereon lue faint noty that as our outer Man 
 doth perifhy fo the inner Man is rene-wed Day by 
 Day, 2 Cor. iv. 1 6. If it be fo, that in the daily- 
 Decays of the outward Man, in all the Approach- 
 es of its Diflblution, we have inward fpiritual Re- 
 vivals and Renovation, we fhall not faint in what 
 we undergo. And without fuch continual Reno- 
 vations, we fhall faint in our Diftreffes, whatever 
 other Things we may have, or whatever we pre- 
 tend unto the contrary. 
 
 And ordinarily it is fo in the holy, wife Pro- 
 vidence of God, that AfRiftions and Troubles in- 
 creafe with Age. It is fo in an efpecial Manner 
 with Miniflers of the Gofjpel ; they have many of 
 them a Share in the Lot of Peter which our Lord 
 Jefus Chrifl declared unto him, John xxi. 18. 
 IVhen thou waft young, thou girdedft thyfelf and 
 ivalkedjt whither thou wouldft : But when thoufJoalt 
 he old, thou JJjalt fir etch forth thy Hands, and a* 
 nother fhall gird thee, and carry thee whither thou 
 wouldft not. Befides thofe natural Diftempers and 
 Infirmities which accompany the Decays of Life, 
 Troubles of Life, and in their Affairs do ufually 
 grow upon -them, when they look for nothing 
 lefs, but were ready to fay with Job, V/e fnall die 
 in our Nefl, Job xxix. 18. So was it with Jacob 
 after all his hard Labour and Travel to provide 
 for his Family, fuch Things fell out in it in his 
 Old Age, as had almoft broken his Heart ; And 
 oftimes both Perfecutions and publick Dangers do 
 befall them at the fame Seafon. Whilft the out- 
 ward Man is thus perifhing, we need great Sup- 
 portment that we faint not. And this is only to 
 be had in an Experience of daily fpiritual Reno- 
 Vatioas in the inner Man> 
 
 The 
 
58 The Means of the Recovery of fpirltual Decays^ 
 
 The Excellency of this Mercy the Pfalmift ex- 
 preffeth in an heavenly Manner, Pfal, xcii. 12, 13, 
 14, 15. The Righteous fh all flour ijh like the Palm- 
 tree : He /hall grow like a Cedar in Lebanon, Thcfe. 
 that be planted in the Houfe of the Lord, fhallflou^\ 
 rijh in the Courts of our God. They fh all ftill bring ' 
 forth Fruit in old Age: They Jh all be fat andflou* 
 rijhtng. To fhew that the Lord is upright : He is my 
 Rock, and there is no Unrighteoufnefs in him. 
 
 The Promile in the i2th Verfe, refpe^ls the 
 Times of tiie Meffiah, or of the New Teflament, 
 for fo it is prophefied of him i In his Days the 
 Righteous fhall flourifn, Pfal. Ixxii. 7. namely, 
 through the Abundance of Grace that fliould be 
 adminiftred ft'om his Fulncfs, as John. i. 16. And 
 of his Fulnefs have all we received, and Grace for 
 Grace. Col. i. 19. For it pleafed the Father, that 
 in him fhould all Fulnefs dwell. And herein con- 
 fifls the Glory of the Gofpel, and not in outward 
 Profperity, or external Ornaments of Divine 
 "Worfhip. The flourifiiing of the Righteous, I 
 fay, in Grace and Holinefs, is the Glory of the 
 Ofhcc of Chrifl:, and of the Gofpel. Where this 
 is not, there is no Glory in the Profeilion of our 
 Religion. The Glory of Kings is in the Wealth 
 and Peace of their Subje6ls ; and the Glory of 
 Chrifl is in the Grace and Holinefs of his Sub- 
 jec>s. 
 
 This flourijhing is compared to the Palm-tree, 
 and the Growth of the Cedar. The Palm-tree is 
 of the greatefi: Verdure, Beauty, and Fruitfulnefs, 
 and the Cedar of the greatefi and longefl: Growth 
 of any Trees, So are the Righteous compared to 
 the Palm-tree, for the Beauty of ProfefTion, and 
 Fruitfulnefs in Obedience ; and unto the Cedar for 
 a continual conflant Growth and Increafe in Grace 
 Thus it is with all that are righteous, unlefs it be 
 from their own finful Neglect, ^3 it is with many 
 
 in 
 
And, of ohtalning frefi Springs of Grace, 259 
 
 in this Day. They are hereon rather like the 
 Shrubs and Heaths in the IVilderneJs, which fee not 
 when Good comet h, than like the Palm- tree, or 
 the Cedars of Lebanon. And hereby do Men what 
 lies in them, obfcure the Glory of Chrift and his 
 Kingdom, as well as difquiet their own Soul?. 
 
 The Words' that follow, Ver. 13. They that be 
 planted in the Houfe of the Lord, /ball flour iff j in 
 the Courts of our God, are not diftinftive of lome 
 from other, as though fome only of the Hon- 
 rifliing Righteous were ^o planted ; but they are 
 defcriptive of them all, with an Addition of the 
 Way and Means whereby they are caufed fo to 
 grow and flourifh. And this is ^their Implanta- 
 tion in the Houfe of the Lord; that is, in the 
 Church, which is the Seat of all the Means of ipi- 
 ritual Life, both as unto Growth and Flouriihing, 
 which God is pleafed to grant unto Believers. 
 To be planted in the Houfe of the Lord, is to be 
 fixed and rooted in the Grace communicated by 
 the Ordinances of Divine Worfhip. Unlefs we 
 are planted in the Houfe of the Lord, we cannot 
 flourish in his Courts; Pfal. i. '7,. And he fhall be 
 like a Tree planted by the Rivers of Water y that 
 hringeth forth his Fruit in hisSeafom his Leaf al" 
 fo fhall not 'wither, and ivhatfoever he doth fhall 
 profper. Unlefs we are Partakers of the Grace 
 adminillred in the Ordinances, we cannot flou- 
 rilh in a fruitful Profeflion. The outward Par- 
 ticipation of them is common unto Hypocrites, 
 that bear fome Leaves, but neither grow like the 
 Cedar, nor bear Fruit like the Palm-tree. So the 
 Apoftle prays for Believers, that Ghrift may dwell 
 in their Hearts by Faith, that they may h& root- 
 ed and grounded in Love, Ephef. iii. 17. Rooted, 
 built up, and eftablifljed, Col. ii. 7. The want 
 hereof is the Caufe that we have fo many fruitJefs 
 ProfeiTors ; they have eatred the Courts of God by 
 
 Pro- 
 
26o The Means of the Recovery of fpiritual Decays, 
 
 Profeflion, but were never planted in his Houle 
 by Faith and Love. Let us not deceive ourfelves 
 herein ; vjt may be entred into the Church, and 
 made Partakers of the outward Privileges of it, 
 and not be fo planted in it as to flourilli in Grace 
 and Fruitfulnels. 
 
 That which on this Occafion I principally in- 
 tend, is the Grace and Privilege exprefled Ver. 
 J 4th. They jh all [till bring forth Fruit in old Age : 
 They Jh all be fat, and fiourifhing. There be three 
 Things which conjftitute a Ipiritual State, or be- 
 long to the Life of God. (i.) That Believers be 
 fat, that is, by the heavenly Juice, Sap, or Fat- 
 nefs of the true Olive, of Ghrifl himfelf ; sls Rom, 
 xi. 17. This is the Principle of fpiritual Life and 
 Grace derived from him. When this abounds in 
 them, fo as to give them Strength and Vigour in 
 the Exercife of Grace, to keep them from Decays 
 and withering, tbey are faid to be fat, which in 
 the Scripture-Phrafe is ftrong and healthy. (2.) 
 That they flouriih in the Greennefs (as the Word 
 is) and Verdure of ProfelTion ; for vigorous Grace 
 will produce a flourifhing Profeflion. (3.) That 
 they flill bring forth Fruit in all Duties of Holy 
 Obedience : All thefe are promifed unto them e- 
 ven in Old Age. 
 
 Even Trees when they grow old ("the Palm and 
 the Cedar ) are apt to iofe of their Juice and 
 Verdure: Axxd Men in Old Age are fubjeft unto 
 all Sorts of Decays both outward and inward. It 
 is a rare Thing to fee a Man in Old Age naturally 
 vigorous, healthy and Ibong ; and would it were 
 not more rare to fee any fpiritually fo at the fame 
 Seafon : But this is here promifed unto Believers 
 as an efpecial Grace and Privilege, beyond what 
 can be reprefented in the Growth or Fruit-bearing 
 of Plants and Trees. 
 
 The Grace intended, is. That when Believers 
 
 are 
 
And of ohtalning frejh Springs of Grace, 2 61 
 
 are under all Sorts of bodily and natural Decays, 
 and it may be have been overtaken with fpiritual 
 Decays alio, there is Provifion made in the Cove- 
 nant, to render them fat, flourilhing and fruitful, 
 vigorous in the Power of internal Grace, and 
 flourifhing in the Expreflion of it in all Duties of 
 Obedience, which is that which we now enquire 
 after. * 
 
 Bleflcd be God for this good Word of his Grace, 
 that he hath given us fuch Encouragement a- 
 gainfl: all the Decays and Temptations of Old Age 
 which we have to conflift withal. 
 
 And the Pfalmiji: in the next Words declares 
 the Greatneis of this Privilege: To fhevj^ that the 
 Lord is upright ; he is my Rocky there is no Un- 
 righteouCnefs in him. Gonfider the Oppofitions 
 that ly againft the flourifhing of Believers in old 
 Age, the Difficulties of it, the Temptations that 
 mull be conquered, the Actings of the Mind a- 
 bove its natural Abilities which are decayed, the 
 "Wearinefs that is apt to befall us in a long fpiri- 
 tual Conflict, the Cries of the Flelh to be fpared, 
 and v/e fhall fee it to be an Evidence of the Faith- 
 fulnefs, Power and Righteoufnefs ofGod in Co- 
 venant ; nothing elfe could produce this mighty 
 EfTe^l. So the Prophet treating of the fame Pro- 
 mife, Hof. »iv. 4, 5, 6, 7, 8. clofeth his Difcourfe 
 with that blelTed Remark, Ver. 9. Who is loife^ 
 and he jhall under (land thefe Things ? Prudent, 
 and he jhall knoiu them? For the Ways of the Lord 
 are rights and the Juft Jhall ivalk in them. Spiri- 
 tual Wifdom will make us to fee that the Faith- 
 fulnefs and Power of God are exerted in this 
 Work of preferving Believers flourifhing and fruit- 
 ful unto the End. 
 
 Having laid the Foundation of this illuflrlous 
 Teftimony, I ihall farther declare and confirm 
 my Inteniioa, fo iq make Way for the Applica- 
 tion 
 
a 62 The Means of the Recovery of fpin)ual Decays^ 
 
 tion of the Truth under Confi deration unto this 
 Cafe, manifefting, that the Way whereby we may 
 be made Partakers of this Grace, is by a fteady 
 View of the Glory of Chrill, as propofed unto U8 
 in the Gofpel. 
 
 There Is a latter Spring in the Year, a Spring 
 in Autumn : It is indeed for the moft Part but 
 faint and weak, yet is it fuch as the Hufbandman 
 cannot fpare. And it is an evident Sign of bar-* 
 ren Ground, when it doth not put forth afreih 
 towards the End of the Year. God the Good 
 Hu(bandman looks for the fame from us, efpeci- 
 ally if we had a Summers Drought in fpiritual De- 
 cays ; as the Pfalmifl complains, Pfal. xxxii. 4* 
 For Day and Night thy Hand was heavy upon me : 
 My Motjlure is turned into the Drought of Summer, 
 H^d we not had a latter Spring the laft Year, the 
 Land had greatly fiiffered under the Drought of 
 the Summer. And if we have had fuch a Drought 
 in the Courfe of our ProfefTion by fpiritual Decays^ 
 as God the good Hufbandman looks for a latter* 
 Spring in us, even in old Age^ in the vigorous 
 acting of Grace and fruitful Obedience: So with- 
 out it we can neither have Peace nor Joy in our 
 own Souls* If a Man therefore hath made a ^ 
 great Appearance of Religion in his former or 
 younger Days, and when he iS growing into AgQ 
 becomes dead, cold> worldly, felfifh ; if he have 
 no frefh Springs of fpiritual Life in him^ it is an 
 Evidence that he hath a barren Hearty that was 
 never really fruitful to God. I know that many 
 ftand in need of being excited by fuch warning 
 unto a diligent Gonlideration of their State and 
 Condition. 
 
 It is true, that the lattet Spring doth not bring 
 foi'th the fame Fruit with the former* There is 
 no more required in it, but that the Ground evi- 
 dence itfelf to be in good Heart, and to put forth 
 
 that 
 
f /And of obtaining fre/h Springs of Grace. 2 63 
 
 that which is proper unto the Seafon. It may be 
 fuch Graces as were adtive and vigorous in Mea 
 at their firft Gonverfion unto God, as were car- 
 ried in a Stream of warm natural Affedlions, may 
 not fo eminently abound in the latter Spring of 
 old Age : But thofe which are proper for the Sea- 
 fon, as namely, Spirituality, heavenly Minded- 
 nefs, Weanednefs from the A¥orld, Readinefs 
 for the Crofs, and Death, are neceifary, even in 
 old Age, to evidence that we have a living Prin- 
 ciple of Grace, and to fhew thereby that God is 
 upright, he is our Rock, and there is no Unrigh- 
 teoufnefs in him. 
 
 What is further to be infifted on, Ihall be re- 
 duced unto thefe four Heads. 
 
 F/r/?, That the Conftitution of fpiritual Life> 
 is fuch as is meet to thrive, grow and increafe un- 
 to the End, and will do fo, unlefs it be from the 
 Default of them in whom it is. 
 
 Second/}', That notwithftanding this Natufc 
 and Gonftity.tion of fpiritual Life, yet Believers 
 are fubjeft unto many Decays^ partly gradual, and 
 partly by Surprizals in Temptation, whereby the 
 Growth of it is obftruCied unto the Diflionour of* 
 the Gofpel, and the Lofs of their own Peace with. 
 
 Joy. 
 
 Thirdly, I'ftiali ihew that fuch at prefent is the 
 Condition of many ProfefTors, namely, that they 
 are vifibly fallen under fpiritual Decays^ and do 
 not evidence any Interert in the bleffed Promife 
 iniifted on. 
 
 Fourthly, Ori the Confirmation of thet^^ Things, 
 our Enquiry will be, How fuch Perfons may be 
 delivered from fuch Decays, and by what Means 
 they may obtain the Grace here promifed, of fpi- 
 ritual flourifning in old Age, both in the flrength- 
 ning of the inward Principle of Life, and abound- 
 ing in Fruits of Obedience, which are to thePraile 
 
264 77'f Means of the Recovery offplrltual ^^cBium 
 
 of God by Jefus Chrift: And then we fliall make 
 Application unto this Cafe, of that Truth which 
 is the Sabje£l of the preceding Difcourfe. 
 
 Firft, The Gonititution of fpiritual Life is 
 fuch, as is meet to grow and increafe unto the 
 End. Hereby it doth diftinguifh itfelf from that 
 Faith which is Temporary ; for there is a Tempora- 
 ry Faith which will both flourifh for a Seafon, and 
 bring forth fome Fruit, but it is not in its Nature 
 and Confiitution to abide, to grow and increafe, 
 but rather to decay and wither. It is defcribed 
 by our Lord Jefus Ghriil:, Matth, xiii. 20, 21. But 
 he that received the Seed into fiony Places^ the 
 fame is he that heareth the Word, and anon -with 
 Joy receiveth it : Tet hath he not Root in himfelf 
 but dureth for a ivhiJe : For when Tribulation or 
 PerCecution arifeth becatife of the JVord, by and by 
 he is offended. Either fome great Temptation ex- 
 tingulfheth it, or it decays infenfibly, until the 
 Mind wherein it was do manifeft itfelf to be utter- 
 ly barren/ And therefore whoever \^ fenfible of 
 any fpiritual Decays, he is called unto a fevere 
 Trial and Examination of himfelf, as unto the 
 Nature of the Principle of his Profeilion and O- 
 bedience ; for fuch Decays do rather argue a Prin- 
 ciple of Temporary Faith only, unto which they 
 are proper and natural, than that whofe Nature 
 it is to thrive and grow to the End, v/hereon thofe 
 that have it, (hail as it is in the Promife, ftill bring 
 forth Fruit, and without their own great Guilt be 
 always freed from fuch Decays. 
 
 That this fpiritual Life is in its Nature and 
 Conftitution fuch as will abide, thrive and grow 
 to the End, is three Ways tefliiied unto iri the 
 Scripture. 
 
 I. In that it is compared unto Things of the 
 mod: infaliibb Increafe and Progrefs : For befides 
 that, its Growth is frequently likened unto that 
 * of 
 
And of obtaining frejh Springs of Grace, 265 
 
 of Plants and Trees well watered, and in a fruit- 
 ful Soil, which fail not to fpring, unlefs it be ^ 
 from fome external V^iolence ; it is likewife com- 
 pared unto fuch Things as whofe Progrefs is abfo* . 
 iutely infallible, Prov. iv. 18. The Path of the 
 Jufl is as thefroining Light, that Jhineth more and 
 more to the perfed Day. The Path of the Juft is 
 his Covenant- walk before God, as it is frequently- 
 called in the Scripture, Pfal. cxix. 35. 105. Ifa. 
 xxvi. 7. PfaLxxm. 3. Matth, iii. 3. Heb. xii. 13. 
 and it comprizeth the Principle, Profellion, and 
 Fruits of it. This, faith the wife Man, is as the 
 ihining Light ; that is, the Morning Light : And 
 wherein is it fo ? Why, as that goeth on by De- 
 grees, and fhineth more and more unto the high 
 Noon ; (though it may be interrupted fometimes 
 by Clouds and Storms :) So is this Path of the Juft, 
 it goes on and increafeth unto the high Noon, the 
 perfect Day of Glory. It is in its Nature £0 to do, 
 though it may fometimes meet with Obftru6tions, 
 as we fhall fee afterwards ; and fo doth the Morn- 
 ing Light alfo. 
 
 There is no vifible Difference as unto Light, be- 
 tween the Light of the Morning, and the Light 
 of the Evening ; yea, this latter fometimes from 
 Gleams of the fetting Sun, feems to be more glo- 
 rious than the other. But herein they differ ; the 
 fir ft goes on gradually unto more Light, until it 
 comes to Perfection ; the other gradually gives 
 place unto Darknefs, until it comes to be Mid- 
 night. So is it iis unto the Light of the Juft and 
 of the Hypocrite, and fo is it as unto their Paths. 
 At iirft fetting out they may feem alike and equal j 
 yea, Conviftions and fpiritual Gifts a6led With cor* 
 rupt Ends in fome Hypocrites, may for a Time 
 give a greater Luftrc of ProfelTion tha'n the Grace of 
 others fmcerely converted unto God may attaijl 
 unto. But herein they difcover their diflerent Na- 
 T 2 tur»$ 
 
2 66 T/je Means of the Recovery of fpiritual Decay s , 
 
 tures ; the one increafeth and goeth on conftant- 
 ly, though it may be fometimes but faintly ; the 
 other decays, grows dim, gives Place to Dark- 
 nefs and crooked walking. 
 
 This then is the Nature of the Path of the 
 Juft : And where it is otherwife with us in our'^ 
 'Walk before God, we can have no Evidence that 
 we are in that Path, or that we have a living, 
 growing Principle of fpiritual Life in us. And it 
 IS fit that Profeffors of all Sorts fliould be mind- 
 ed of thefe Thing ; for we may fee not a fev/ of 
 them under vifiblc Decays, without any lincere 
 Endeavours after a Recovery, who yet pleafe them- 
 felves that the Root of the Matter is in them. It 
 is /b, if Love of the World, Conformity unto it. 
 Negligence in holy Duties, aud Coldnefs in fpi- 
 ritual Love be an Evidence of fuch Decays." But 
 let none deceive their own Souls, wherever there 
 is a faving Principle of Grace, it will be thriving 
 and growing unto the End. And if it fall under 
 Obflruflions, and thereby into Decays for a Sea- 
 fon, it will give no Reft or Qiiietnefs unto the 
 Soul wherein it is, but will labour continually 
 for a Recovery. Peace in a fpiritually decay- 
 ing Condition, is a Soul-ruhiing Security; bet- 
 ter be under Terror on the Account of Surpri- 
 zal into fome Sin, than be in Peace under evident 
 Decays of fpiritual Life. 
 
 And by the Way, this comparing of the Path 
 of the Jufl: unto the Morning Light, minds me 
 of what I have feen more than once. That Light 
 hath fometimes chearfuUy appeared unto the 
 World, when after a little Seafon by reafon of 
 Clouds, Tempefls and Storms ; it hath given 
 Place again to Darknefs, like that of the Night ; 
 but it hath not fo been lofl and buried like the E- 
 venlng Light ; after a while it hath recoverd itfelf 
 unto a greater Lullre than before, manifeiling 
 
 that 
 
And of obtaining frejh Springs of Grace, 26y 
 
 that it increafed in itfclf whilft it was eclipfed as 
 to us. So hath it been with not a (q\v at their fiiH 
 Converiion unto God, great Darknefs and Trou- 
 ble have by the Efficacy of Temptation, and In- 
 je6lions of Satan poflclled their Minds ; But the 
 Grace which they have received being as the Morn- 
 ing Light, hath after a while difentangled itfelf, 
 and given Evidence, that it was fo far from be- 
 ing extingui(hed^ as that it grew and thrived under 
 all thofe Clouds and Darknefs ; For the Light of 
 the Jult doth in the ifTue always incrcafe by Temp- 
 tations, as that of the Hypocrite is conftantly im- 
 paired by them. 
 
 Again, as it is as the Morning Light, than 
 which nothing hath a more affured Progrefs ; fo 
 it is called by our Saviour Living Water, John iv. 
 ID. yea, a Well ofWuter, fpringing up into ever*- 
 lafting Life, Ver. 14. It is an indeficient Spring, 
 not a Pool or Pond, though never ^o large, which 
 may be dried up. Many fuch Pools of Light, 
 Gifts, and Profeflion, have we feen utterly dried 
 up, when they have come into Age, or been in- 
 fnared by the Temptations of the World. And 
 we may fee others every Day under dangerous 
 Decays ; their Countenances are changed, and 
 they have loft that Oyl which makes the Face of 
 a Believer to fnine, namely, the Oyl of Love, 
 INIeeknefs, Self-denial, and Spirituality of Con- 
 verfe ; and inftead thereof there is fpread upon 
 them the fulfome Oyntmcnt of Pride, Self-love, 
 Earthly-mindednefs, whicli increafeth on them 
 more and more. But where this Principle of 
 fpiritual Life is, it is as the Morning Light, as an 
 indeficient Spring that never fails, nor can do fo, 
 until it iilue in eternal Life: And fundry other 
 "Ways there are w^hereby the fame Trutk is afTer- 
 ted in the Scripture. •." 
 
 z. There are fandry Divine Promifes give^ 
 T 3 unto 
 
a 68 The Means of the Recovery offptrltual Decay s, 
 
 unto Believers, that fo it fhall be, or to fecure 
 them of fuch Supplies of Grace as fhall caufe their 
 fpiritual Life to grow, increafe, and flourifh unto 
 the End, fuch as that in the PJalm which we have 
 confidered: For thefe Promifes are the Means 
 whereby this fpiritual Life is originally commu- 
 nicated unto us, and whereby it is preferved in us ; 
 by them are we made Partakers of this Divine Na- 
 ture,, 2 Pet. i. 4. And through them is it continu- 
 ed in us. Now Promifes of this Nature, namely, 
 that by the Difpenflition of the Spirit of Chriil:, 
 and Supplies of his Grace, our fpiritual Life fhall 
 flourilh, and be made fruitful to the End, I fliall 
 briefly call over one of them only at prelent, 
 which is recorded, Ifa. xliv. 3, 4. 1 imll potir Wa- 
 ter on him that is thirfly^ and Floods upon the dry 
 Ground : I ivili pour my Spirit upon thy Seed, and 
 my B I effing upon thine Off-fpring : And they Jhail 
 fpring up as among the Grafs, as JVilloivs by the 
 Water-Courfes. 
 
 Although this Promife may have refpect unto 
 the gracious dealing of God with the People of 
 the Jeius after their Return from the Captivity, 
 yet hath it fo only as it was Typical of the Re- 
 demption of the Church by Jefus Chrift : But it 
 belongs properly to the Times of the Gofpel, 
 when the Righteous were to flourifn, and it is a 
 Promife of the New Covenant, as is manifell, in 
 that it is not only given unto Believers, but is al- 
 fo extended unto their Seed and Oif-fpring, which 
 js an affured Signature of New Covenant Promifes. 
 And here is, (i.) A Suppofition of what we are 
 in ourfelves, both before and after qur-Conver- 
 fion unto God, namely, as thirlly^ dry, and 
 barren Ground. We have nothing in oupfelves, 
 no radical Moiflure to make us flourishing and 
 frui il. And as it is before, fo it is after^Con- 
 .verfipn ; Wq arc not fufficimt of ourfdvesy our 
 
 SuiH' 
 
A nd of ohiaining frejh Springs of Grace, 2 69 
 
 Sufficiency is of God, 2 Cor. iii. 5. Being left to 
 ourieives, we fhould utterly wither and perifh. 
 But, (2.) Here is the blefl'ed Relief which God 
 in this Cafe hath provided ; he will pour the fanc- 
 tifying Water of his Spirit, and the Bkfling of 
 his Grace upon us. And this he wiH fo do, as 
 to caufe us to fpring up as among the Grafs a.s 
 Willows by the Water-Courfes. There is nothing 
 of a more eminent and almofl: vifible Growth than 
 Willows by the Water-Courfes. Such fhall be the 
 fp'iritual Growth of Believers under the Influences 
 of thefe Promifes ; that is, they fliall be fat and 
 flourilhing, and Aill bring forth Fruit. And other 
 Promifes of the fame Nature there are many ; but 
 we mufl obferve tw^o Things concerning them, that 
 we may be fp.tisfied in their Accomplilhment. As, 
 
 (i.) The Promifes of the New Covenant, as 
 unto the firft Communication of Grace unto the 
 Elect, are abfolute and inconditional ; they are 
 the executive Conveyances of God's immutable 
 Purpofes and Decrees : And what Ihould be the 
 Condition of the Communication of the£rft Grace 
 unto us ? Nothing that is not Grace can be fo. 
 If it be faid, that this alio is of God in us, which 
 is the Conditioti of the Communication of the firft 
 faving Grace unto us, then 1 would know whe- 
 ther that be bellowed on us without any Condi- 
 tion ; if it be, then that is the firfl Grace, as be- 
 ing abfolutcly free ; if it be not, then what is the 
 Condition whereon it is beflowed, concerning 
 which the fame Enquiry muft be made, and fo 
 for ever ? But this is the Glory of Covenant-Pro- 
 mifes, that as unto the Communication of the 
 Grace of Converfion ani^SancSlificaticn unto the 
 £le6l, they are abfolutely free and inconditio* 
 nate : But, 
 
 (2.) The Promifes which refpe£l the Growth, 
 
 Degrees and Meafures of this Grace in Believers 
 
 T 4 arq 
 
27© 'I'he Means dfihe Recovery of fplrlfual Decays, 
 
 ^TQ not fo, There are many Duties required of 
 US, that thefe Promifes n^ay be accomplifhed to^ 
 ■wards us, and in us ; yea, watchful Diligence in 
 univerfal Gofpel-Obedience is expected from us 
 unto this End, 2 Pet. i. 4, 5, 6, 7, 8, g, iq. 
 Whereby are given unto us exceeding great and 
 precious Promifes j that by thefe you might be Par^ 
 takers of the Divine Nature, having efcaped the 
 Corruption that is in the World through Lu(}. And 
 befides this, giving all Diligence, add to your Faith ^ 
 Virtue;, and to Virtue, Knowledge; And to Know •> 
 ledge. Temperance ; and to Temperance, Patience ; 
 and to Patience, Godlinefs ; And to Godlinefsy. 
 brotherly Kindnefs ; and to brotherly Kindnefs, Cha- 
 rity. For if thefe Things be in you, and abound, 
 ihey make you that ye flmll neither be barren, nor 
 unfruitful in the Knowledge of our Lord Jefus 
 Chrijl. But he that iacketh thefe Things, is blind,, 
 and cannot fee far off, and hath forgotten that he 
 •was purged from his old Sins . Wherefore the ra- 
 ther, Brethren, give Diligence to make your Cal- 
 ling and Election fure : For if ye do thefe Things, 
 ye fh all never fall. This is the ordinary Method 
 of the Communication of all Supplies of Grace 
 to make us fpiritually flourifh, and be fruitful, 
 namely, that we be found in the diligent Exercife 
 of what we have received, God doth fometimes 
 deal otherwife in a Way of Sovereignty, and fur- 
 prizeth Men with healing Grace in the midft of 
 their Decays and Backflidings, Ifa.W\\. ly, 18. 
 For the Iniquity of his CovetouCnefs was I wroth, 
 andfmete him : I hid me, and was wroth, and he 
 -went on frowardly in the Way of his Heart. I have 
 feen his Ways, and will heal him : I will lead him 
 alfoy and reflore Coyftforts unto him, and to his 
 Mourners. So hath many a poor Soul been deli- 
 vered from going down into the Pit. The good 
 Shepherd will go gut of his Way to fave a wan4- 
 
 rmg 
 
Jnd of obtaining frejh Springs of Grace, 271 
 
 ring Sheep j but this is the ordinary Method. 
 
 C3.) IviQtwithftanding thefe blefTed Promifes of 
 Growth, Fiourifhing, and Fruitfulaefs, if we are 
 negligent in the due Improvement of the Grace 
 which we have received, and the Difcharge of 
 the Duties required of us, we may fall into De- 
 cays, and be kept in a low, unthrifty State all our 
 Days. And this is the principal Ground of the 
 Pifcrepancy between the Glory and Beauty of the 
 Church, as reprefented in the Promiles of th^ 
 Gofpel, and as exempliiied in the Lives and walk- 
 ing of Profelfors, they do not live up unto the 
 Condition of their AccompUihment in them ; 
 howbeit, in God's Way and Time they Qiall be 
 all fulfilled. We have therefore innumerable? 
 bleifed Promifes concerning the thriving, grow- 
 ing, and flourifhing of the Principle of Ipirituai 
 Life in us even in old Age, and until Death ; 
 But the Grace promifed unto this End, will not 
 befal us whilfl we are afleep in fpiritual Sloth and 
 Security. Fervent Pra3'^er, the Exercife of all Grace 
 received, wiih Watchfulnefs unto all holy Duties, 
 are required hereunto. 
 
 3. God hath fecured the Growth of this fpiritu- 
 al Life, by the Provifion of Food for it, whereby 
 it may be ftrengthened and increafed, for Life 
 muft be preferved by Food. And this in our 
 Cafe is the Word of God, with all other Ordi- 
 nances of Divine Worfhip which depend thereon, 
 I Pet. ii. 2, 3. As new-born Babes dejire the Jiri' 
 cerfl^ilk of the Wordy that ye may grow thereby : 
 Jffo be ye h^JHf tafled that the Lord is gracious. 
 Whatever tM State of this Life be, whether in 
 its Beginning, its PrcJgrefs, its Decays, there is 
 fuitable Nourishment provided for it in the good 
 "Word of God's Grace. If Men will negleft their 
 daily Food that is provided for them, it is no 
 "Wonder if they be weak and thrifdefs. And if 
 
 Be- 
 
27^ The Means of the Recovery of fpirift^al Decay Sy 
 
 Believers are not earnefl: in their Defires after this 
 Food, if they are not diligent in providing of it, 
 attending unto it, much more if through Corrup- 
 tions and Temptations they count it in the Preach- 
 ing of it light and common Food, which they do 
 not value, it is no W onder if they fall into fpi- 
 ritual Decays ; but God hath herein provided for 
 our Growth even unto old- Age. 
 
 And this is the firfi Thing which was propofed 
 unto Confirmation, namely, that the Conftituti- 
 on and Nature of fpiritual Life is fuch, as to be 
 indeficient, fo as to thrive and grow even in old 
 Age, and unto the End. 
 
 The Second Thing propofed, is, that notwith- 
 sl this Provifion for the Growth of fpiritual Life 
 in us. Believers efpeciaily, in a long Courfe of 
 Profellion are fubje6l to Decays, fuch as may cafl 
 them into great Perplexities, and endanger their 
 eternal Ruin. 
 
 And thefe fpiritual Decays are of two Sorts : 
 (i .) Such as are gradual and univerfal, in the Lofs 
 of the Vigour and Life of Grace, both in its Prin- 
 ciple, and in its Exercife. (2,) Such as are occa- 
 fioned by Surprizal into Sin through the Power 
 of Temptation ; I mean, fuch Sins as do wafle 
 the fpiritual Powers of the Soul, and deprive it 
 of all folid Peace. 
 
 As for Temporary Believers, give them but 
 Time enough in this World, efpeciaily if it be 
 accompanied with outward Profperity, or |^rfe- 
 cution ; and for the mofl Fart t^ir Decays of 
 one Sort or another will make a Dijjilvery of their 
 Hypocrify. Though they retain arorm of God- 
 linefs, they deny the Power of it, Prov, i. 31. 
 Therefore flmll they eat of the Fruit of their own 
 Way, and be filled -with their own Devices. And if 
 they do not openly relinquilh all Duties of Reli- 
 gion, yet they will grow iiO lifclefs and favour- 
 
 iefs 
 
A-4d of ohtainh2g frejh Springs cf Grace, 273 
 
 Icfs in them, as Ihall evkience their Condition ; 
 for fo it is with them who are Lukewarm, who 
 are neither hot nor cold, who have a Name to 
 live, but are dead. 
 
 •And herein lycth a fignai DriTerence in this 
 Matter, between fmcere Believers, and thole who 
 believe only for a Time ; for thofe of the latter 
 Sort do either not perceive their Sicknefs and De- 
 cays, their Minds being taken up and polfeflcd 
 with other Things ; or if they do find that it is 
 not with them as it hath been formerly, they are 
 not much concerned, and on any occafional new 
 Conviction they cry, Tet a little more Slumber^ 
 a little more Sleep, a little more folding of the 
 Bands to Sleep : But when the other do find any 
 Thing of this Nature, it makes them refllefs foi* 
 a Recovery. And although througli the many 
 Snares, Temptations, and Deceits of Sin, or 
 through their Ignorance of the right Way for their 
 Healing, they do not many of them obtain a fpeedy 
 Recovery, yet none of them do approve them- 
 ftlves in fuch a Condition, or turn unto any un* 
 due Reliefs. 
 
 Now that Believers are fubjeft to Decays ia 
 both the Ways mentioned, we have full Telli- 
 mony in Scripture ; For as unto that general gra- 
 dual Decay in the Lofs of our firft Faith, Love and 
 Works, in the weakening of the internal Prin- 
 ciple of fpiritual Life,w^ith the Lofs thereon of De- 
 light, Joy and Confolation, and the Abatement 
 of the Fruits of Obedience, our Lord Jefus Chrifl 
 doth exprefly charge on five oi' the feven Churches 
 o^ AJia, Rev. ii. iii. And in fbme of them, as. 
 Sardis and Lucdicea^ thofe Decays had proceeded, 
 unto fuch a Degree, as that they were in Danger 
 of utter Rejedion : And hereunto anfv/ers the 
 Experience of ail Churches, and all Believers in 
 the World. Thofe who arc otherwile uiiaded,, 
 
 are 
 
2 74 ^^^ Means of the Recovery of fpirltudil Decay Sy 
 
 arc dead in Sin, and have got Pretences to coun- 
 tenance themfelves in their miferable Condition. 
 So is it with the Church of Rome ; and I wifh o- 
 thers did not in fomeMeafure follow them there- 
 in. 
 
 As unto thofe of the fecond Sort, whereinto 
 Men are call: by Surprizals and Temptations, pro- 
 ducing great fpiritual Diftrefs and Anguifh of SouF, 
 under a Senfe of God's Difpieafure, we have an 
 Inflance in David, as he gives an Account of 
 himfelf, P/7z/. xxxviii. ver. 2. to the 10. Lord, 
 thine /Irrovjs ftick faft in me, and thy Hand pre f- 
 feth pie fore. There is no Soundnefs in my FlcJJ), 
 becauCe of thine Anger ; neither is there any Rejl 
 in my Bones, hecaufe of my Sin .• For mine Iniqui- 
 ties are gone over my Head, as an heavy Burden^ 
 they are too heavy for me. My Wounds ftink, and 
 are corrupt, hecaufe of my Foolif})nefs, &c. 
 
 It is certain, that here is a Defcription of a v^- 
 ry woful State and Condition : And the Pfalm'iji 
 knowing that he was called of God to be a Teach- 
 er and Inflrufter of the Church in all Ages, re^ 
 cords his own Experience unto that End. Hence 
 the Title of it is, A Pfalm to bring to Retnem- 
 brance : Some judge that David had refpe<5L unto 
 fome great and fore Difeafe that he was then vi- 
 fited withal. But if it were fo, it was only an 
 Occafion of his Complaint ; the Caufc of it was 
 Sin alone. And four Things he doth reprefent. 
 (i.) That he had departed from God, and fallen 
 into provoking Sins, which had produced great 
 DiflrefTes'in his Mind, ver. 3, 4. (2.) That he 
 had foolifhly continued in that State, not making 
 timely Application to Grace and Mercy for heal- 
 ing, whereby it was grown deplorable, ver. 5. 
 And this Folly is that alone which makes fuch a 
 Condition dangerous ; namely, when Men on 
 their Surprizals iu Sin, do not Ipeedily apply 
 
 them- 
 
And if obtaining frejh Springs $/ Grace, "ly^ 
 
 themfelves unto healing Remedies. (3.) That he 
 had herein a continual Senfe of the Difpleafure 
 of God by Reafon of Sin, ver. 2, 3>4. (4.) That 
 he was altogether refllefs in this State, mourning, 
 groaning, labouring continually for Deliverance. 
 
 This is a clearer Delineation of the Condition 
 of Believers, when either by the Greatnefs of any 
 Sin, or by a long Continuance in an evil and a 
 carelefs Frame, they are cafl under a Senfe of Di^ 
 vine Difpleafure. This opens their Minds 'and 
 their Hearts, declaring how all Things are with- 
 in, which they cannot deny. It is not fo with 
 many in the fame Meafures and Degrees as it was 
 with David, whofe Falls were very great, but the 
 Subflance of it is found in them all. And herein 
 the Heart knoweth its own Bittcrnefs ; a Stranger 
 intermedleth not with it : None knows the groan- 
 ing and labouring of a Soul convinced of fucli 
 fpiritual Decays, but he alone in whom they are. 
 Hereon is it caft down to the Earth, going mour- 
 ning all the Day long, though others know no- 
 thing of its Sorrows : But it is of a far more fad 
 Conlideration, to fee Men manifelting their in- 
 ward Decays by their outward Fruits, and yet are 
 little or not at all concerned therein. The for- 
 mer are in "Ways of Recovery, thefe in the Paths 
 that go dowrt to the Chambers of Death. 
 
 I fuppofe, therefore, I may take it for grant- 
 ed, that there are few ProfeiTors of Religion, 
 who have had any long Continuance in the 
 "Ways of it, having withal been expofed unto 
 the Temptations of Life, and much exercifed 
 with the Occafions of it ; but that they have been 
 afleep in their Days, as the Spoufe complains 
 of herCtKj Cant . Y . 2. That is, they have been 
 overtaken with Decays of one Sort .or another, 
 either with refpeft unto fpiritual or moral Duties, 
 in their Relation unto Churches or Families ; in 
 
 their 
 
2 yS the Means of the Recovery of fplrltual Decay s , 
 
 their Judgments, or their AfFedlions ; in their m* 
 ward Frames or outward Anions, they have been 
 overtaken with the EfFe£ls of Sloth, Negligence, 
 or^the want of a continual AVatch in the Life of 
 Faith : I wiih it were otherwife. 
 
 I principally herein Intend thofe gradual De- 
 clenfions in the Life and Power of Grace, which 
 Men in a long Gourfe of ProfelTion are fubjeft un- 
 to. And thefe for the mofl Part proceed from 
 Formality in holy Duties, under the conftant out 
 ward Performance of them ; vehement En 
 gagements in the Affairs of Life, an Overvaluati- 
 on of fmfai Enjoyments, Growth in carnal Wif- 
 dom, Neglect of daily Mortihcation of fuch Sins 
 as Men are naturally difpofed unto, with a fecret 
 Influence from the prevalent Temptation of the 
 Days wherein we live, which Things are not now 
 to be fpoken unto. 
 
 Thirdly, But I come to that which was propofed 
 in the thirdThce, namely, to fhew that this at pre- 
 fent is the State of many Profefibrs of Religion, 
 that they are fallen under thofe fpiritual Decays, 
 and do not enjoy the Effects of the Promifes con- 
 cerning Flourifhing and Fruitfulnefs, which we 
 have infifled on. To fallen a Conviftion on them, 
 or fome of them at leail, that it is indeed fo with 
 them is my prefent Defign ; and this ought to be 
 ^one with fome Diligence. The Glory of Chrifl, 
 the Honour of the Gofpel, and the Danger of the 
 Souls of Men do call for it. This is the fecret Root 
 of ail our Evil, which will not be removed unlefs 
 it be digged up ; wjio fees not, who complains 
 not of the Lofs of, or Decays in the Power cSfRe- 
 ligon, in the Days wherein wc live ? But few there 
 are, who either know or apply themfelves, or direft 
 others unto the proper Remedy of this Evil. Befides, 
 it is almofl as difficult to convince Men of their 
 fpiritual Decays, as it is to recover them from 
 
 them ; 
 
Jnd of ohta'tmng frejh Springs of Grace, 2yj 
 
 them ; but without this, healing is impoiTible. 
 If Men know not their Sicknefs, they will not 
 feek for a Cure. Some when they fee their Sick- 
 nefs, and their Wound, will apply themfelves 
 unto wrong ufclefs Remedies like them in the 
 Prophet, Hof. v. 13. When Ephraim faw his Sick^ 
 nefsy and Judah faw his JVound, then went Eph- 
 raim to the Ajfyriany and fsnt to King Jareb : Tet 
 could he not heal you, nor cure you of your Wound, 
 But none will make ufe of any Cure who fee np 
 Difeafe at all. Wherefore, to fallen a Conviftioji 
 hereof on the Minds of fome, we may make uie 
 of the enfuing Enquiries and Obfervations. 
 
 I . Have you in the Way of your Profeflion had 
 any Experience of thefe fpiritual Decays \ I doubt 
 not but there are fome who have been prelerved 
 green and flourifhing, from their firil Gonverfion 
 unto God, who never fell under the Power of 
 Sloth, Negle<5t, or Temptation, at leaft not for 
 any remarkable Seafbn, but they are but fev\^. It 
 was not fo fcarce v/ith any of thefe Believers un- 
 der the Old Teflament, whofe Lives and Walk- 
 ings are recorded for our Inftrudlion ; and they 
 muft be fuch as lived in an exact and diligent 
 Courfe of Mortification. And fome there are who 
 have obtained Relief and Deliverance from under 
 their Decays, whofe Backflidings have been heal- 
 ed, and their Dileafes cured. So it was v/ith Da" 
 vid, as he divinely exprefieth it, Pfal, ciii. i, 2, 
 3, 4, 5. Blefs the Lord, my Soul : And all that 
 is within me, blefs his Holy Name. Blefs the Lord, 
 my Soul, and forget not all his Benefits, Who 
 forgiveth all thine Iniquities : Who healeth all thy 
 Dijeafes. Who redeemeth thy Life from Defh-udi- 
 on : Who crowneth thee with loving Kindnefs and 
 tender Mercies. Who fatisfieth thy Mouth ivith 
 good Things : So that thy Touth is renewed like 
 the Eagles, So doth he celebrate his Deliverance 
 
 from 
 
278 The Means of the Recovery offplritualt>etays^ 
 
 from that State, whereof he complains, Pfahti 
 xxxviii. which we mentioned before. And there 
 is no Grace or Mercy that doth more alfecl the- 
 Hearts of Believers, that gives them a greater 
 Tranfport of Joy and Thankfulnefs, than this of 
 Deliverance from Backflidings. It is a bringing 
 of the Soul out of Prifon, which enlargeth it 
 unto Praife, PfaL cxlii. 7. Of this Sort I doubt 
 not but that there are many ; for God hath given 
 great Warnings of the Danger of a fpiritually de* 
 caying State ; and he hath made great Promifes of 
 Recovery from it, and Multitudes in the Church 
 are daily exercifed herein ; but I fpeak in general 
 unto all. Have you any Experience of fiich fpi- 
 rituai Decays, either in the Frame of your SpiritSj 
 or in the Manner of your walking before God> 
 or at leaft that you are prone unto them, if not 
 mightily preferved by the Power of Grace in your 
 own utmofl Diligence ? If you have not fo, then 
 I fear it is, from one of thefe two Caules. 
 
 (i .) That indeed you have never had any flou* 
 rifhing fpiritual State in your Souls. He that hath 
 been always weak and fickly, doth not know what 
 it is to want a State of Health and Strength, be- 
 caufe he never had Experience of it ; much 
 lefs doth he that is dead, know what it is to want 
 Life. But he that from an exquifite Temper of 
 Health, falls into languilhing Diftempers, knows 
 di£lin6lly, both how it was, and how it is with 
 him. And the Frame of the Minds of many Pro- 
 felTors of Religion, with the Manner of their walk- 
 ing, is fuch, as that if they are not fenfible of 
 fpiritual Decays;, it is evident that they never had 
 any good fpiritual Health ; and it is to no Pur- 
 pofe to treat with fuch Ptrfons about a Recovery. 
 There are amongfl: thofe who make an outward 
 ProfefTion of true Religion, many that live in all 
 Sorts of Sins. If you fh^uid deal with them about 
 
 Back- 
 
And of obtaining ffejh Springs of Grace » 279 
 
 Backflidings, Decays, and a Recovery, yoii will 
 feem unto them as Lot did to his Sons-in-law, 
 when he told them of the Deflru^lion of Sodomy 
 as one that mocked, or made Sport with them, 
 Cen. xix. 14. or you will be mocked by them for 
 your Fains ; they have been always fuch as they 
 are, it was never otherwife with them, and it is a 
 rediculous Thing to fpeak to them of a Recovery. 
 "We mufl be able in this Cafe to fay to Men, 
 Remember luhence you are fallen, and repent, and 
 do your fir ft Works, Rev. ii. 5. They mufl have 
 had an Experience of a better State, or they v/ill 
 not endeavour a Recovery from that wherein they 
 are. Such therefore as fee neither Evil nor Dan- 
 ger in their prefent Condition, but fuppofe all is 
 well enough with them, becaufe it is as good as 
 ever it was, will not eafily be brought under this 
 Gonviftion ; but they have that which is f no 
 lefs Importance for them to enquire into, name- 
 ly, whither they have had any Thing of the 
 Truth of Grace or no. Or, 
 
 (2.) If you have not this Experience, it is to be 
 feared that you are afleep in Security, which is 
 hardly diflinguiiliable from Death in Sin. The 
 Church of Laodicea was fenfibly decayed, a:id 
 gone off from its primitive Faith and Obedlenc*, 
 yet fhe was ^q fccure in her Condition, knew fo 
 little of it, that fhe judged herfeifon the contrary 
 to be in a thriving flourifhing State. She thought 
 herfelf encreafed in all Church Riches and Goods, 
 that is, Gifts and Graces, while (lie was lurotched, 
 and mifirable, and poor, and blind, and naked. 
 Rev. iii. 17. in fiich a State as wherein it is quefli- 
 onable, whither fhe had any Thing of the Life 
 and Power of Grace to be found in her or no. 
 And fo is it with many Churches at this Day, 
 efpeclaily that which boaflis itfelf to be without 
 Error, or Wmmc : And it is Urange that a Church 
 U fliould 
 
28 The Means of the Recovery offplntual Decays , 
 
 fhould fuppofe that it flourifheth in Grace aftd 
 Gifts, when it hath nothing but a Noife of Words 
 in their Stead. 
 
 So God teftiiied concerning Ephra'im, that gray 
 Hairs ivere Jprinkled on hirUy yet he khenx) it noty 
 Hof. vii. 9. He was in a declining, dying Condi- 
 tion, but did not underftand it. Hence it is added, 
 They did not return to th^ Lord their God, nor 
 feek him for all this, Yer. 10. If Men will not 
 iearn, and own their fpiritual Decays, there is no 
 Hopes of prevailing with them to return unto the 
 Lord ; the Whole have no nted of a Phyfician, but 
 the Sick ; Chrill: caine not to call the Righteous y 
 but Sinners to Repentance : Such Perfons are un- 
 der the Power of a ftupid Security, from whence 
 it will be very hard to rouze them up. Hence it 
 is that we have fo little Succefs for the mofi: Part, 
 in calling Perfons to look after a Revival and Re- 
 covery of their Decays ; they acknowledge no 
 fuch Thing in them fe Ives, fuch Calls may belong 
 unto others ; yea, if any Word feem to come 
 nt?.r them unto their Difquietment, they are apt 
 to think it was fpoken out of Spight and ill Will 
 towards them ; they approve of themfelves in 
 their preftnt Condition. Hence is the Complaint 
 of Chrill in the Miniilry of the W ord ; / have 
 called, and ye have refkfed, I have fir etched out 
 my Hand, and no" Man regarded, le have fet at 
 nought all my Counfel, and you 'would none of my 
 Reproof, Prov. i. 24, 25. Hence let this Truth 
 te preffed a thoufind IMmes, it is not one' of a 
 Thoufand v/ho will think himfelf fo concerned, 
 as to apply himfelf unto a Relief. A Spirit of 
 Slumber feeins to be poured on many. 
 
 2. To im.prove this Convlclion,! would adc of 
 f me, whether they, have been able to maintain 
 f(iri'^u?^l Peace ami Joy in tlieir Souls. I takeit 
 fcr granted, that ordinarily they are infeparabie 
 
 Ad- 
 
And of obtaining frejh Springs of Grace, 28 1 
 
 Adjundls of the Life of Faith, in an humble fruit- 
 ful Walk before God. The Scripture teilifieth 
 that they are fo, and no Experience lyes againlt 
 it in ordinary Cafes. And I fuppofe that thofe 
 unto whom I fpeak, do in Ibme IVIeallire know 
 what they are, and do not delude themfelves with 
 Fancies and Imaginations ; they have Subfcance 
 in them, hov/ever by fome derided, and to iome 
 unknown. Have this Peace and Joy been main- 
 tained and born Sway in your Minds ? Have they 
 under all Trials and Surprizals been quickly com- 
 pofed by them ? Or are you not rather on all Oc- 
 cafions uneafie and perplexed ? This is certain, 
 that a decaying fpirituai State, and foiid fpiritual 
 Peace, are inconfifcent : And if ever you had fuch 
 Peace, you may by the Lofs of it, know into 
 what State you are come. 
 
 3. Not to enquire further into Things internal 
 and hidden, wherein Men may juftifie themfelves 
 if they pleafe, there are too many open vifible 
 Evidences of thefe Decays among ProfeiTors of 
 Religion ; they have not kept them from the Eyes 
 of the Church, nor yet from the World. Do 
 Pride, Selfifhnefs, Worldlinefs, Levity of Attire^ 
 and Vanity of Life, with corrupt unfavoury Com- 
 munication, abound among many ? The World 
 was never in a worfe Pollure for Conformity, 
 than it is at this Day, wherein all Flefh hath cor- 
 rupted its "Ways ; and yet as unto Things of 
 outward Appearance, how little Diftindtion is left 
 between it, and thofe who would be lleemed more 
 flri<fi: Frofeifors of Religion ! "Was this the Vv'ay 
 and Manner of the Saints of old, of thofe that 
 went before us in the lame Profellion ? Was it fo 
 with ourlelves in the Time of cur firfl: Efpoufals, 
 when we went after God in the Wildernefs, in a 
 Land that was not fo\vn, as Jcrem. ii. 2 ? Some 
 uiiderHand what I fiy : ]»f we have not fome oi 
 U a us 
 
%B2 The Means of the Recovery of fpirltual Decays f 
 
 us had better Days, we never had good Days in 
 our Lives ; if we have had them, \^' hy do we 
 not Itir up ourfelves to look after a Recovery ? 
 
 4. May not God fay of many of us, what he 
 faijd of his People of old ; Thou hajl been -weary 
 cfmey Ifrael F Ifa. xliii. 22. Have we not been 
 weary of God, until we have abundant Caule 
 to be weary of ourfelves ? The mofl I prefume 
 will be ready with them in Malachi, to fay, HoWf 
 cr luherein have we been lueary of God P Do 
 we not abide, yea, abound in the Duties of his 
 Service ? What can be more required of us ? 
 "VVherfein are we to blame ? This were fomething 
 indeed, but it is often fo, that Men are weary of 
 God, when they even weary God with their Du- 
 ties and Services, Ifa. i. 13, 14. Bring no more 
 vain Oblations, Incenje is an ^Abomination unto me, 
 the new Moons and Sabbaths, the calling of Affem^ 
 blies, I cannot away with, it is Iniquity, even the 
 foJemn Meeting. Your new Moons, and your ap" 
 pointed Feafts my Soul hateth : They are a Trouble 
 unto me, I am weary to bear them. God fays 
 in his Word, He is weary, They fay in their 
 Hearts, they are weary, Mai. i. 13. Behold, what 
 a Wearinefs is it, and ye have fnuffed at it, faith 
 the Lord of Hofls. But I anfwer. 
 
 Many cannot with any Modefty "make ufe of 
 this Pretence. Their Sloth, Indiiferency, and 
 Negligence in the Obfervance of the Duties of Di- 
 vine Worfhip, both in private and publick, is no- 
 torious." In particular. Is not the Duty of F^mi-. 
 ly Prayer negjeded by many, at leaft as to its 
 Conftancy and Fervency ? And although it be 
 grounded in the Light of Nature, confirmed by 
 the general Rules of the Scripture, requifite unto 
 the Dedication of a Family unto God, ftrengfhen- 
 ed by the conf^ant Example of all the Saints of 
 old, and necelTary in the Experience of all that 
 
 walk 
 
Jnd of obtaining frejh Springs of Grace, 283 
 
 walk with God ; yet do not many begin to feek 
 out Pleas and Arguings to juilifie their Omillion 
 hereof ? Are not all Things filled with the Fruits 
 of the Negligence of fuch Profeflbrs in thelnftruc- 
 tion of their Children and Servants ? And hath 
 not God given fevere Rebukes unto many of us 
 in their fearful Mifcarriages ? And as unto the 
 publick Worfhip of God, I wilh that Sloth and 
 Indifferency did not appear upon too many, un- 
 der various Pretences. But, 
 
 2. This is not that which I do intend. Men 
 may be weary of God, whilft they abide in the 
 Observance of a Multitude of outward Duties. 
 
 I . They may be fo, with refpedt unto that Spi- 
 rituality and Intention of Mind unto the Exercile 
 of all Grace, which are required unto fuch Du- 
 ties. Thefe are the Life, the Soul, the animat- 
 ing Principle of them, without which their out- 
 ward Performance is but a dead Carcafs. Men 
 may draw nigh to God with their Lips, when their 
 Hearts arc far from him. This is that which 
 becomes God in his Worfhip, and is ufeful to our 
 own Souls ; for God is a Spirit, and he will be 
 worjhipped in Spirit and in Truth ; which he is 
 not, but in the Exercife of the Graces of his Spi- 
 rit in the Worfhippers-j- For bodily Exercife pro' 
 fiteth little ; but Godlinefs is profitable unto all 
 Things y I Tim. iv. 8. 
 
 To keep up the Mind unto this Frame, to ftir up 
 all Grace unto a conftant vigorous Exercife in 
 all holy Duties, is a Matter whercunto great fpi- 
 ritual Diligence and Watchhilncfs is required : 
 Watch unto Prayer. A thoufand Pretences rife 
 againit it ; all the Arts of Sloth, Formality, Wea- 
 rinefs of the Flefh, and the Bufmefs of Life, do 
 contend to fruftrate the Deftgn of it. And the 
 Suitablenefs of refting in the Work done unto the 
 Pfinciples of a natural Confcience, gives £fiicacy 
 U 3 t® 
 
284 The Means of the Recovery of fpiritual Decays y 
 
 to them all: And when Men come to fatlsfie 
 themfelves herein, it may be it were better that 
 for a Time fbch Duties were wholly omitted ; for 
 in that Cafe Confcience itfelf will urgently call 
 on Men not hardened in Sin, to a Gonfideration of 
 their Condition ; wherefore much fpiritual La- 
 bour and Diligence is required in this Matter. 
 The outward Performance of religious Duties, be 
 they never fo many, or however ftri6lly enjoy- 
 Bed, as the dally and nightly canonical Hours a- 
 mongil: the f'opifh Devotionelb, is an eafie Tafk, 
 much inferiour unto the conftant Labour which 
 fome Men ufe in their Trades and Callings. And 
 in them, in the Performance of them either pub- 
 lick, or in their Familes, Men may be weary of 
 "God : And according as they are remifs in the 
 conftant keeping up of Spirituality, and Exercife 
 of Grace in facred Duties, fo is the Degree of their 
 'Wearinefs. And there is almolt nothing where- 
 by Men may take a fafer Meafure of their Decays, 
 or Growth, than by the ufual Frame of their 
 Minds in thefe Duties. If they do conftantly in 
 them jHr up themfelves to take hold of Cody as 
 Ifa. Ixiv. 7.' it is an Evidence of a good Temper 
 of fpiritual Health in the Soul. But this will 
 not be done without the utmoft Watchfulnefs and 
 Care againft Impreffions from the Fleih and other 
 Temptations. But Sloth and Forrpality, herein^, 
 3s a Sign of a thriftlcfs State in tne inner Man : 
 And all Inventions of fuch Formality are diiler- 
 viceable unto the Interefl Grace. 
 
 2. So is it with them alfo who attending unto 
 the outward Duties of Religion, do yet indulge 
 themfelves In any known Sin ; for there is no- 
 thing of God in thofe Duties, which tend not un- 
 to the Mortification of all Sin ; and Men may 
 keep up a Form of Godlinefs^ to countenance 
 thesiielves in the Neglecl of its Power. And in 
 
 par' 
 
And of obtaimng frejh Springs of Grace, 285 
 
 particular, , where any known Sin is indulged un- 
 to, where the Mortification of it is not duely en- 
 deavoured, where our religious Duties are not ufed, 
 applied and direftcd unto that End, there is a 
 Wearinels of whatever is of God in them, nor 
 hath the Soul any real Entercourfe or Communi- 
 on with God by them. 
 
 5. If we fliould make a particular Enquiry in- 
 to the State of our Souls, with refpcdt unto thofe 
 Graces which are moft ufeful, and tend moft to 
 the Glory of God, it is to be feared, that the 
 Decays of many would be made very evident ; 
 fuch are Zeal, Humility, Contritenefs of Heart, fpi- 
 ritual Mindednefs, Vigour of Soul, and Delight 
 in the Ways of God, Love, Charity, Self-denial, 
 and the like. Are we fat and (iouriiliing in thefe 
 Things even in old Age \ hxt they in us, and 
 do abound, as the Apoftle fpeaks ? 2 Pet. i. 8> 
 For if theje Things be in you, and abound ^ they 
 make you that ye Jhall neither he. barren, nor un- 
 fruitful in the Knouu ledge of our Lord Jefus Chrifi. 
 Do we bring forth the Fruit of them fo as to fhow 
 the Faithfulnefs of God in his Supply of Grace ? 
 I fhall not make a paticular Enquiry into them, 
 but only give two general Rules whereby we may 
 try ourfelves with reipe6t unto them all. 
 
 I . The Lftfs of a fpirituai Appetite unto the 
 Food of our Souls, is an Evidence of a Decay in 
 all thefe Graces. Spiritual Appetite confiffs in 
 earnefl Dcfires, and a favoury Relifn : So it is 
 defcribed by the Apoflle, i Pet. ii. 2, 3. As new- 
 horn Babes deflre the fincere Milk of the Word, that 
 ye may grow thereby : If fo be ye have tafled 
 that the Lord is gracious. There is required un- 
 to this fpirituai Appetite an earneft Defire of the 
 Word, grounded on an Experience of the Grace 
 of God in it unto this End, that we may grow 
 and thrive fpiritually thereby. And this Appetits 
 U 4 will 
 
286 The Means of the Recovery of fptritual Decay s ^ 
 
 will give us asjufta Meafureof the State of Graa 
 in us, as a natural Appetite unto wholfome Food,' 
 •with due Digeftion thereon, doth give of a good 
 State of Health in the Body. 
 
 This therefore we are to enquire into : Doth 
 it abide in us as formerly ? We hear the Word 
 preached as much as ever ; but do we do it with 
 the fame Defire and fpiritual Relijfh as before ? 
 Some hear to fatisfie their Gonvidlions, fome to 
 pleafe their Fancies, and fome to judge of the Per-s 
 fons by whom it is difpenfed. It is but In few 
 that the necelTary Preparation for the due receiv- 
 ing of it are found. 
 
 When Men grow in Age, they lofe much of 
 their natural Appetite unto Food ; they muft eat 
 llill for the Maintenance of Life, but they do it 
 not with that Defire after it, and that Gull in it 
 3s in the Days of Youth and Health. Hence they 
 are apt to think, that the Meat which they had 
 formerly was more Savoury than what is now pro- 
 vided for them ; though what they now enjoy is 
 much to be preferred before what they then had ; 
 the Change is in themfelves. 80 we may find 
 not a few Profeffors, who are ready to think and 
 lay, that the Preacliing which they had in former 
 Pays, and the religious Exercifes which they 
 were engaged in, were far to be preferred above 
 what they now enjoy. But the Change is in 
 themfelves, they have loft their fpiritual Appetite, 
 or their Hunger and Thirft after the Food of their 
 Souls. 
 
 The full Soul loatheth an Honey-Comb : But to 
 the hungry Soul every bitter Thing is fiveet, Prov. 
 xxvii. 7. Msn being grown full of themfelves, 
 and of a good Conceit of their own Abilities, have 
 loft their fpiritual Appetite unto the Word of 
 God ; and this makes the Word lofe its Power 
 an4 Efficacy toward? thenx. T^at Word which 
 
And of obtaining frejh Springs of Grace. 287 
 
 the Pfalmift: fays is Jweeter than the Honey, or 
 Honey comb, Pfal. xix. 10. hath little or no Tafte 
 or Relifh in it unto them. If they were hungry, 
 they would find a Sweetnefs in the bitterefl of its 
 Reproofs, beyond what they can now find in the 
 fweeteft of its Promifes. They come to hear the 
 Word with lick Defires, and low Expectations, 
 as if they were invited to eat after a Feaft, being 
 felf-full before. But this Lofs of a fpiritual Ap- 
 petite, is an Evidence of the Decay of all other 
 Graces whatever. 
 
 2 . A Negleift of making Religion our principal 
 Bulinefs, is another Evidence of the Decay of all 
 Sorts of Grace in us : For where Grace is in its 
 proper Exercife, it will fubordinatc all Things 
 unto Religion, and the Ends of it, as David 
 twenty Times declares in the 1 1 gth Pfaltn, AH 
 Things, all Occafions of Life (hall be poflponed 
 thereunto : The Love and Valuation of it will 
 bear Sway in our Minds, our Thoughts and Affec- 
 tions, and the Pra<5life of it fhall give Rule unto 
 all other Concernments : But is it fo with many 
 amongft us i It is well if Religion be one Thing, it 
 is far enough from being the one Thing ; every 
 other Thing is preferred before it, and it can hard- 
 ly crowd in to poffefs any Place in their Minds. 
 To fee Men continually plodding in the Affairs 
 of the World, regulating all their Actings by their 
 Concernment in them, diverting only at fome 
 Seafons, as it were out of their Way unto Duties 
 of Religion, it is vain to fay, that they make Re- 
 ligion their Bufinefs : But there is fcarce a more 
 certain Evidence of a Frame of Mind fpiritually 
 decaying in all Sorts of Graces if ever any of them 
 were in it in Sincerity and Power, than this one, 
 that Men do not make Religion their chiefefl Bufi- 
 nefs : And a little Self-examination will help MeQ 
 to judge what it is th^t they make ib to be. 
 
 laj}ly, 
 
288 The Means of the Recovery of fpjritual Decays, 
 
 ' Lajlly, I might alfo inftance in the Ufelefnefs 
 of Men in their ProfelTion ; in want of Love un- 
 to all Saints, Barrennefs in good Works, Unreadi- 
 nefs and Unwillingnefs to comply in any extraor- 
 dinary Manner with the Calls of God unto Repen- 
 tance and Reformation ; in Love of the World, 
 and Pride of Life, with PafTions fuited unto fuch 
 principles, predominant in them ; for they are 
 all undeniable Evidences, that thofe with whom 
 they are found, had never any true Grace at all, 
 or that they are fallen under woful Decays. But 
 what hath been fpoken may be fufEcient unto our 
 prefent Purpofe. 
 
 This is the third Thing that Vv^as propofed, 
 namely, An Endeavour to leave Convictions on the 
 Minds of fome concerning their fpiritual Decays,, 
 and the Necelfity of feeking after a Revival by the 
 Means that fnall be infilled on. And I intend it 
 principally for thofe of us who under a long Pro- 
 feirion,are now come unto Age, and /hall not have 
 much Time for Duty continued unto us. And the 
 Truth is, I meet with none, who arc Chriftians 
 of any confiderable Experience, and are fpiritual- 
 ly minded, but they are fenfible of the Danger 
 of fuch Decays in this Hour of Temptation, and 
 how difficult it is in the V^t of all Means to keep 
 up a vigorous active Frame of Mind in Faith, Love, 
 Holincfs and Fruitfulnefs. And for thofe who are 
 not concerned herein, I confefs I knQW not what 
 to make of them, or their Religion. ' 
 
 Fourthly y I proceed unto that which was propo- 
 fed in the fourth or lajl Place ; namely. The Way 
 and Means whereby Believers may be delivered 
 from thefe Decays, and come to thrive and flourifli 
 in the inward Principle, and outward Fruits of /pi- 
 rlrnal Life, which will bring us back unto ,the Gon- 
 fi deration of that Truth which we may feem to, 
 
 have 
 
And of obtaining frejh Springs of Grace. 2 89 
 
 have diverted from. And to this End, the Things 
 enfuing are proposed unto Confideration. 
 
 I . The State of fpiritual Decays is recoverable. 
 No Man that is fallen under it hath any Reafbn 
 to fay there is no Hope, provided he take the 
 right Way for his Recovery. If every Step that 
 is Jolt in the Way to Heaven (hould be irrecover- 
 able, Woe would be unto us ; we (hould all af- 
 furediy perilh. If there were no Reparation of 
 our Breaches, no healing of our Decays, no Sal- 
 vation but for them who are always progrelFive 
 in Grace ; if God ftjould mark all that is done a- 
 m'lfi, as the Pfalm'ift fpeaks, Lord, Who Jhould 
 jland ? Nay, if we had not Recoveries every 
 Day, we fhould go off with a perpetual Backilid- 
 ing. But then, as was faid, it is required that the 
 right Means of it be ufed, and not that which is 
 deftruflive of what is defigned, whereof I fhall 
 give an Inftance. W^hen Trees grow old, or are 
 decaying, it is ufual to dig about them, and ma- 
 nure them, which may caufe them to flourish a- 
 gain, and abound in Fruit : But inftead hereof, 
 if you remove them out of their Soil, to plant 
 them in another, which may promife much Ad- 
 vantage, they will affuredly wither and die. So 
 it is with Profeffors, and hath been with many; 
 finding themfelves under manifold Decays, and 
 little or nothing of the Life and Power of Religi* 
 on left in them, they have grown weary of their 
 Station, and have changed their Soil, or turning 
 from one Way in ReIi>2ior: to another, as fbme 
 have turned /'■^/>///j, f .j- .^-^vV,^-, and the like, 
 apprehending that Fault to be in the Religion 
 which they profeiTcd, which was indeed only in 
 themfelves. You cannot give an InAance of any 
 one who did not villbly wither and die therein ; 
 but had they ufed the proper Means for their 
 
 Healing 
 
290 7*^^ Means efthe Retovery offpiritual Dtcays, 
 
 Healing and Recovery, they mij^t have lived and 
 brought forth Fruit. 
 
 2. A flrift Attendance unto the Severities of 
 Mortification, with all the Duties that lead there- 
 unto, is required unto this End : So alfo is the 
 utmoft Diligence in all Duties of Obedience, 
 Thefe Things naturally offer themfelves, as th^ 
 firil: Relief in this Cafe, and they ought not to be 
 omitted. But if I fliould infill upon them, they 
 would branch themfelves Into fuch a Multitude 
 of particular Directions, as it is inconfifient with 
 my Defign hereto handle. Befides, the Way which 
 I intend to propofe is of another Nature, though 
 confifient with all the Duties included in this 
 Propofal ; yea, fuch as without which not one 
 of them can be performed in a due Manner. 
 "Wherefore, as unto thele Things, I Ihall only 
 ialfert their Neceffity, with a double Limitation. 
 
 I . That no Duties of Mortification be prefcrib- 
 ed unto this End, as a Means of Recovery from 
 fpiritual Decays, but what for Matter and Manner 
 are of Divine Infiitution and Command. All o- 
 thers are laid under a (evere Interdict, under what 
 Pretence foever they may be ufed. Who hath re* 
 quired thefe Thingf at your Hands P AVant here* 
 of, is that whereby a pretended Defign to advance 
 Religion in the Papacy, hath ruined it. They 
 have under the Name and Pretence of the Means 
 of Mortification, or the Duties of it, invented and 
 enjoyned, like the PharifeeSy a Number of Works, 
 Ways, Duties, fo called, which God never ap- 
 pointed, nor approved, nor will accept, nor fiiall 
 they ever do good unto the Souls of Men. Such 
 are their Confefiions, Difciplines, Pilgrimages, 
 Fafi:ings, Abftinence, framed Prayers to be re- 
 peated in ftated canonical Hours, in fuch a Length 
 and Number. In the bodily Labour of thefe Things, 
 they exercife themfelves to no fpiritual Advantage. 
 
 3ut 
 
And of obtaining frejh Springs of Grace, 2^t 
 
 But it is natural to all Men to divert to fuch 
 Reliefs in this Cafe. Thole who are throughly 
 convinced of fpiritual Decays, arc there v/ithal 
 prefled with a Senfe of the Guilt of Sin ; for it is 
 Sin which hath brought them into that Conditio 
 on. Hereon in the firft Place they fet their Con- 
 trivance at Work, how they may atone Divine 
 Dlfpleafurc, and obtain Acceptance with God : 
 And if they are not under the a<Slual Conduct of 
 Evangelical Light, two Things immediately offer 
 themfelves unro them. Hr//, Some extraordina- 
 ry Courfe in Duties, which God hath not com- 
 manded. This is the Way which they betake 
 themfelves unto in the Papacy, and which Guilt 
 in the Darkacfs of corrupted Nature vehemently 
 calls for. Secondly, An extraordinary MQlripli- 
 cation of fuch Duties, as for the Subftance of 
 them are required of us. An Inftance in both 
 Kinds we have, Micah vi. 6, 7. Where-wlfh Jhall 
 I come before the Lord, and bow myj elf before the 
 High God ? Shall I come before him with Burnt- 
 Offerings, -with Calves of a Year Old P IVill the 
 Lord be pleaCed 'with thoufands of Rams, or ten 
 thoufands of Rivers ofOyl P Shall I give my Firft- 
 born for my Tranfgreffion, the Fruit of my Body 
 for the Sin of my Soul P And by this Means they 
 hope for a Reilitution into their former Conditi- 
 on. And v/h<^rea8 fpiritual Decays are of two 
 Sorts : Firft, From the Power and EiTecl of Con* 
 vi^tions only, which are multiplied among Tem- 
 porary Believers : And Secondly, From Degrees 
 in the Power and Effects of laving Grace. Thofe 
 whofc Decays are of the firft Sort, are never ro he 
 diverted from attempting their Relii^f by fnch 
 Means : And when they find them fail, for the 
 mofl Part they ceafe contending, and abandon 
 themfelves to the Power of their Lufts ; for they 
 
 have 
 
292 The Means of the Recovery of Jpirltua! Decays y 
 
 hav.« no Evangelical Light to guide them in a- 
 nother Couii"*::. 
 
 Unto them who are of thefecond Sort, Is this 
 Direction slven, in an Endeavour for a Recovery 
 from BacliiUciing, and thriving in Grace, by a re- 
 doubling it.endance unto the Duties of Mortifi- 
 cation, and New Obedience. Let Care be taken, 
 that £ES unto the Matter of them they be of Divine 
 Appointment, and as to the Manner of their Per- 
 formance, that it be regulated by the Rules of the 
 Scripture. Such are conllant Reading and Hear- 
 ing of the Word, Prayer with Fervency therein, 
 a diligent Watch, againfl all Temptations and Oc- 
 cafions of Sin ; elpecially an Endeavonr by an 
 holy Earnertnefs, and vehement Rebukes, of the 
 Entrance of any other Frame, to keep the Mind 
 fpirituai and heavenly in its Thoughts and Affec- 
 tions. 
 
 2. Let them take heed, that they attempt not 
 thefe Things in their own Strength. When Men 
 have flrong Gonviclions, that fuch and fuch 
 Things are their own Duty, they are apt to adl 
 as if they were to be done in their own Strength. 
 They muft do them, they will dp them, that is 
 as unto the outward Vv ork, and therefore they 
 think they can do them, that is in a due Manner. 
 The Holy Ghoft hath for ever rc^jedted this Con- 
 fidence, none fhall profper in it, i Cor. iii. 5, 
 I\'ot that ive art' fufficient of ourfelves to think any 
 fhrng as cj ourfelves : But our Sufficiency is of 
 Cod. Chap. ix. 3. And God is able to inake all 
 Grace abound towards you ; that ye alivays having 
 all Sufficiency in all Things y may abound to every 
 good (Vork. But hereby many deceive themfeh'^es, 
 lab-mring in the Fire, v/hile all they do doth im- 
 mediarely peri.ih ; they have been negligent and 
 carelc:3, whereby "i hings are come to an ill Pof- 
 ture With them, and that Peace which they had 
 
 is 
 
And of obtaining frejh springs of Grace. 293 
 
 is impaired : Bat now they will pray, and read, 
 and fall, and be liberal to the Poor, and now an 
 Abftinence from Sin. All thefe Things they Tup- 
 pole they can do of themfelves, becaufe they can 
 and ought to perform the outward Works, where- 
 in the Duties intended do confilt. Hereby Ghrifl 
 is left out of the whole Defign, who when all is 
 done, is the Lord that healeth us, Exod. xv. 26. 
 And there is another Evil herein ; for whatever 
 Men do in their own natural Abilities, there is a 
 fecret Referve of fome Kind of Merit in ir. Thofe 
 who plead for thefe Things, do averr there can 
 be no Merit in any Thing, but what proceeds 
 from our own free-will ; and what is {^o done, 
 hath fome Kind of Merit infeparably accompany- 
 ing of it : And this is enough to render all l^|» 
 deavours of this Kind not only uleieis anJfflmSIl 
 lefs, but utterly rejeiied. Faith moji engage the 
 Affiftance of Ghrill and his G race j;*?nd unto thefe 
 Duties ; or however they may be multiplied, 
 they will not be effectual unto our Healing and 
 Recovery. Thefe Things are to be ufed, accor- 
 ding as we receive Supplies of Grace from above, 
 in Subordination ufito that Work of Faith that 
 fhall be declared. 'Wherefore, 
 
 3. The "W^ork of recovering Backfliders or Be- 
 lievers from un4€r their ipiritual Decays, is an Acl 
 of Sovcrei-gn Grace, wrought in us by vertue 
 of Divine Proinifes ; out of this Eater cometh 
 Meat. BecaAle Believers are liable to fach De- 
 clenlions, Backflidings, and Decays, God hath 
 provided and given unto us great and precious 
 Promifes of a Recovery, if we duly apply ourleives 
 unto the Means of it. One of the Places only 
 wherein they are recorded, I fhall here call over, 
 and exphiia, Hof. xiv. i, 2, 3, 4, 5, 6, 7, 8. (S' 
 Jfriiely return unto the Lc-rd thy Cody [for thou 
 haft fallen by thins IniqziUy, Take /with you 
 
 IVordiy 
 
t94 ^^^ Means of the Recovery qfJftirttualDecaySi 
 
 Words, and turn to the Lord, fay unto him, Take 
 avjay all Iniquity, and receive us gracioufly : So 
 Villi we render the Calves of our Laps, Sec. I 
 vjill heal their Backjli dings, I will love them free* 
 ly : For mine Anger is turned away from him. I 
 ivill be as the Dew unto Ifrael : He Jhall grow as 
 the Lilie, and cafi forth his Roots as Lebanon^ 
 Bis Branches Jhall fpread, and his Beauty Jhall be 
 as the OlivC'tree, and his Smell as Lebanon, They, 
 that dwell under his Shadow Jhall return, they 
 fijall revive as the Corn, and grow as the Vine : 
 The Scent thereof Jhall be as the Wine of Lebanon, 
 Ephraim Jhall fay, What have I to do any more 
 with Idols P I have heard him, and obferved him : 
 I am like a green Fir-tree, from me is thy Fruit 
 Joti^nd. 
 
 The whole Matter treated of in general, both 
 as unto the Difeafe and Remedy, is fully ftated 
 in this PafTage of Scripture ; and that in the Ex- 
 perience of the Church, and God's dealing with 
 them : We may therefore receive many plain Di- 
 rections from it, and a fafe Guidance in our Pro- 
 grefs, which we fhall endeavour to take in the 
 enfuing Obfervations. 
 
 1. This Application of God unto Ifrael, {0 Ij* 
 rael, refurn)\v2LS made when the Generality of the 
 People were wicked and devoted unto utter De- 
 firutStion. So it is declared in the lafl: Words of 
 the foregoing Chapter, and their Defolation fell 
 out not long after accordingly. Wherefore, no 
 Seafon nor Circumftances of Things fhall ob- 
 ftruct Sovereign Grace, when God will exercife 
 it towards his Church : It fhall work in the midfl 
 of defolating judgments. ■* 
 
 2. In fuch a Time the true Ifrael of God, the 
 Eleft themfelves, are apt to be overtaken with 
 the Sins of the whole, and fo to backflide from 
 God, and fo to fall in to fpiritual Decays. S.o Ifrael 
 
 had 
 
And of obtaining, frefh Springs of Grace, 295 
 
 had now done, though {he had not abfolutely bro« 
 ken Covenant with God ; He was yet unto her The 
 Lord thy God, yet ihe had fallen by her Iniquity.; 
 Times of publick Apoflacy are often accompanied, 
 ■with partial Defeds'in the belt ; Becaufe Iniquity 
 aboundethy the Love of many Jhallvjax cold^la.tih» 
 xxiv. 12. ^ 
 
 3. When God defigns to heal the Backlliding 
 of his People by Sovereign Grace, he gives them 
 effectual Calls unto Repentance, and the Ufe of 
 Means for their Healing : So he doth here by his Pro- 
 phet, Ifraei return, take with you IVords, And 
 if I could iee that God did IHr up his faithful Mi- 
 nilters to apply themfelvcs in a peculiar Manner,^ 
 unto this Work of prefling vehemently all their 
 Congregations with their Duty herein ; and let 
 them Rnow, that there is no other Way to pre-, 
 vent their Ruin, bat by returning unto the Lord, 
 according to the Ways of it here perlcribed ; I 
 fhould not doubt but that the Time of Healing 
 were at Hand. ' 
 
 4. The Means prefcribed unto this End, that 
 our Backfiidings may be healed, in a Way fuited 
 unto the Glory of Qod, is renewed Repentance : 
 ^nd this ads itfelf, 
 
 I. In fervent Prayer ; Take ivith you IVords y 
 and fay, Confider the Greatnefs and Importance 
 of the Work before yoi^ and weigh well what 
 you do in your dealing with God. The Matter of 
 this Prayer is twofold : (i .) The Pardon of all Ini- 
 quity ; that is,' the taking of it away : And no Sin 
 is omitted, all being now become equally burden- 
 i»me;'7'^/^^ ^11^ iafyf?///«i^«/V_y. When theSouls of Sin- 
 ners are in good earnelt in their Return unto God, 
 they Vv'ill leave out the Confideration of no one 
 Sin whatever. Nor are we meet for Healing, nor 
 ihall we apply ourfelves unto it in a due Manner, 
 jwithout fome previous Senfe of the Love of God 
 
 , ■ '^ X • "■ '-'■-- iii 
 
296 The Means of the Recovery offpirkual Decays^ 
 
 in the Pardon of our Sin. (2.) Gracious Accepta- 
 tion, Receive us gracioujly. The Words in the 
 Original are only, receive good ; but both the 
 "Words being ufed varioufly, the Senfe eminently 
 included in them, is well exprelTed by receive us 
 gracluufly. After we have call ourfelves ander 
 Tokens of thy Difpleafure, now let us know that 
 we are freely accepted with thee. And this aifo 
 lyes in the Defires of them who defign to obtain 
 an Healing of their Backilidings ; for under them 
 they are fenfible that they are obnoxious unto 
 God's Difpleafure. 
 
 2. Affectionate Gonfeffions of the Sin, wherein 
 their Backilidings did confift, or which were the 
 Occafions of them. AJhur Jhall not J'ave us, &c. 
 ive will fay ns more to the Work of our Hands^ 
 Te are our Gods. Flefhly Coniidence, and falle 
 "Worfhip, were the two great Sins that had now 
 ruined the Body of the People : Thefe Believers 
 themfelves had an Acceffion unto them more or 
 lefs, as now they have unto the prevailing Sins 
 of the Days wherein we live by Conformity unto 
 the World. Of thefe Sins God expefteth a full 
 and free Confellion in order unto our Healing. 
 
 3. A renewed Covenant Engagement to re- 
 nounce all other Hopes and Expectation, and to be- 
 take themfelves with their whole Trufl and Con- 
 fidence unto him ; whereof they exprefs, Firfty 
 The Caufe, which was his meer Grace and Mer- 
 cy : For In thee the Father lefs findeth Mercy ; 
 And Secondly, The Effed of it, which is Praife 
 and Thaakfgiving .- So will we render the Calves 
 of our Lips. And fome Things we may hence 
 farther obferve as unto the Cafe under Confidcra- 
 tion. As, 
 
 I. Although God will repair our fplritual De- 
 cays, and heal our Bickilidings freely, yet he 
 will do it £oy or in fuch a Way, as wherein he 
 
 may 
 
And of obtatntng frejh Springs of Grace, 297 
 
 may communicate Grace unto us, to the Praife 
 of his own Glory. Therefore are thefe Duties 
 prefcribed unto us in order thereunto; for al- 
 though they are not the procuring Caufe of the 
 Love and Grace from whence alone we are healed, 
 yet are they required in the Method of the Dif- 
 penfation of Grace, to precede the Effe£l of them. 
 Nor have we any where a more iiluftrious Inftance 
 and Teftimohy of the Gonfiitency and Harmony 
 which is between Sovereign Grace, and the dili- 
 gent Difcharge of our Duty, than. we have in this 
 Place : For as God promifeth, that he would heal 
 their Backllidings out of his free Love, Ver. /^, 
 and would do it by the Communication of effec- 
 tual Grace ; Ver, 5. fo heinjoyns them all thefe 
 Duties in order thereunto. ': 
 
 2 . That unlefs we find thefe Things "Toniftlb 
 in us in a Way of Preparation, for the'Veceiving^ 
 of the Mercy defired, we have no firm Ground of 
 Expeflation, that we fhall be made Partakers of 
 it : For this is the Method of God's dealing with 
 the Church. Then, and then only we may ex- 
 pect a gracious Reviving from all our Decays, 
 when ferious Repentance working in the Ways 
 declared, is found in us. This Grace will not 
 furprize us in our Sloath, Negligence, and Securi- 
 ty, but will make Way for itfeif, by ftirring us 
 up unto fincere Endeavours after it, in the Perfe- 
 verance of thefe Duties. And until we fee better 
 Evidences of this Repentance among us, than as 
 yet appears, we can have but (mall Hopes of a ge- 
 neral Recovery from our prefent Decays. 
 
 5. TheWorkitfelf is declared, (i.) By its Na- 
 ture. (2.) In its Caufes. (3.) From its Effe^ls. 
 
 I. In the Nature of it, it is the healing of Back- 
 
 llidinin^s ; / ivlll heal their Back/lidings ; the Sin 
 
 whereby they are fallen off from God, unto whom 
 
 they are now exhorted to return. Thefe bring 
 
 X 2 the 
 
298 The Means of the Recovery of fplrltual Decay s y 
 
 the Souls of Men into a difeafed Eftate, and Dan- 
 ger of Death : The Cure hereof, is the Work of 
 God alone. Hence he gives himfelf that Title, 
 / am the Lord that htaleth thee, Exod. xv. 26. 
 And becaufeof the poyfonous Nature of Sin, and 
 the Danger it brings of eternal Death unto the 
 Souls of Men, the Removal of it^ or a Recovery 
 from it, is often called by the Name of Healingy 
 Pfal. vi. 2. Ifa. Ivii. 18, 19. Hof. vi. i. Here it 
 includeth two Things ; F'lrft^ the Pardon of Sin 
 pad:, and then a Supply of Grace to make us 
 fruitful in Obedience. / 'wiU be as the Dew to 
 Jfraei, as we ftiall fee. This is God's Healing of 
 Backflidings. 
 
 2. In the Caufes c)f it, which are, (i.) The 
 principal moving Caufe, and that is free unde- 
 
 .f^fei^ved- Love ; Iiuiil love them freely. From hence 
 T^^alone is our Recovery to be expe<S:ed. (2.) The 
 efficient Cau(e, which as unto Sins pafl is pardon- 
 ing Mercy ; Mine j-inger is turned away from 
 him : And as unto renewed Obedience, in which 
 tvv^o our Recovery confifts, it is in a plentiful Sup- 
 ply of effectual Grace ; / will he as the De%v unto 
 Jjrael. Frefh Supplies of the Spirit of Grace from 
 above are fo exprefied ; This is necelTary unto 
 our Healing and Recovery. 
 
 3. It is defcribed by its Effect, which is a much 
 more abundant Fruitfulnefs in Holinefs and Obe- 
 dience, in Peace and Love, than ever they had before 
 attained. This the Prophet fets out in multiplied 
 Similitudes and Metaphors, to denote the Great- 
 Keis and Efficacy of the Grace fo communicated. 
 
 ■ I have a little infilled on the opening of this 
 Context, for fundry Reafons. 
 
 I. The Cafe which I would conlider, is in all 
 the Parts- of it flated diJflindlly, and reprefented 
 clearly unto us. There is nothing remains, but 
 only the efpecial "Way, whereby in the Exercile 
 
 of 
 
And of obtaining frefh Springs of Grace, 29^ 
 
 of Faith this Grace may be obtained, which is 
 that which I ihall fpeak unto in the iaft Place, as 
 that which is priiiCipaily intended in this Dif- 
 courfe. 
 
 2. That I might fhew how great a Thing it is 
 to have our fpiritual Decays made up, our 6ack- 
 flidings healed, and ib to attain the vigorous adting 
 of Grace and fpiritual Life, with a flourifhing 
 Profeffion, and fruitfal Obedience in old Age : 
 It is fo fet forth here by the Holy Ghofl, as that 
 every one mufl needs have a Senfe.of the Beauty 
 and Glory of the Work : It is that which divine 
 Love, Mercy and Grace are eminently effectual in 
 unto the Glory of God, that wiiich fo many Du- 
 ties are required to prepare us for. Let no Man 
 think that it is a light or common Work, every 
 Thing in it is peculiar : It is unto them who are 
 made Partakers of it, a Life from the dead. 
 
 3. That none may utterly defpond under their 
 Decays. When Perfons are awakened by new 
 Conviilions, and begin to feel the Weight of them, 
 and how impiicitely they are entangled with them, 
 they are ready to faint, and even to defpair of 
 Deliverance. But we fee that here is a Promife 
 ov Deliverance from them by pardoning Mercy, 
 and alfo of fuch frefh Springs of Grace as fhall 
 caufe us to abound in Holinefs and Fruitfulnefs. 
 Who is it that is entangled with Corruptions and 
 Temptations, that groans under a Senfe of a cold 
 lifelefs barren Frame of Heart ? He may take in 
 fpiritual Refrefhment, if by Faith he can make 
 Application of this Promife unto himfelf. 
 
 4. That which remains, is to declare the par- 
 ticular Way whereby in the Exercife of Faith, we 
 may obtaia-the Fruit of this and all other Pro- 
 miles of the like Nature, unto the End fo often 
 propofed ; namely, of being flourifhing and 
 fruitful even in old Age. Now, fuppoiing a due 
 
 At- 
 
300 rhe Means of the Recovery of fpiriiual Decays, 
 Attendance unto the Duties mentioned, I (hall 
 give fome Direaions, with refpea unto that 
 which gives Life, Power and Efficacy unto them 
 all and which will infallibly bring us unto the full 
 Enjoyment of this fignal Mercy : And they are 
 thefe that follow. 
 
 I . All our Supplies of Grace are from Jelus 
 
 Chrift. Grace is declared in the Promifes ot the 
 
 Old Teftament, but the Way of its Gommunic.a- 
 
 tion, and our receiving of it, is revealed unto us 
 
 in the New. This belongs to the Myftery of it, 
 
 that all Grace is from Chrift, and ihall be m vam 
 
 expected any other Way. He hath alTured us, 
 
 that -without him -we can do nothing; we can no 
 
 more bring forth Fruit, than a Branch can that 
 
 is feparated from the Vine, John xv. 3, 4> 5- 
 
 He is our Head, and all our Spiritual Influences, 
 
 that is, divine Communication of Grace ; are from 
 
 him alone. He is our Life efficiently, and liveth 
 
 in us efFeftively, fo as that our Ability for vital Afts 
 
 is from him, Gal. ii. 20. / am crucified ^ it h 
 
 Chrifl: : Neverthelefs I live ; yet not /, but Chrijt 
 
 liveth in me : And the Life which I now live in the 
 
 Flefh, I live by the Faith of the Son of God, who 
 
 loved me, and gave himfelffor me, Co\. m. i, 2^ 
 
 Are we then any of us under Conviaions ot Ipi- 
 
 ritual Decays ? or do we long for fuch Renovati. 
 
 ens of fpiritual Strength, as may make us flouriih 
 
 in Faith, Love and Holinefs, we muft know at- 
 
 furedly, that nothing of all this can be attained 
 
 but it muft come from Jefus Chrift alone.- Wi 
 
 fee what Promifes are made, what Duties are pre 
 
 fcribed unto us ; but however, we ftiould endea 
 
 vour to apply ourfelves unto the one or the other 
 
 they would yidd us no Relief, unlefin we kno^ 
 
 how to receive it from Chrift himfelf. 
 
 2 The only Way of receiving Supplies ot Ipi 
 ritual Strength and Grace, from Jefus Chnft, o 
 
And of ohtaimng frejh Springs of Grace. 301 
 
 our Part, is by Faith. Hereby we come unto him, 
 are implanted in him, abide with him, fo as to 
 bring forth truit. He dwells in our Hearts by 
 Fiith, and he afts in us by Faith^ and we live 
 by Faith in or on the Son of God. This I fuppole 
 will be granted, that if we receive any Thing 
 from Ghrirt, it muft be by Faith, it muft be in 
 the Exercife of it, or in a Way of Believing ; 
 nor is there any one Word in the Scripture that 
 gives the leait Encouragement to expert either 
 Grace or Mercy from him in any other Way, or 
 by any other Means. 
 
 3. This Faith refpefts the Perfon of Chrift, his 
 Grace, his whole Mediation, with all the Elfe(its 
 of it, and his Glory in them all. This is that 
 which hath been fo much infilled on in the forego- 
 ing Difcourfes, as that it ought not to be again in- 
 filled on : This therefore is the IfTue of the whole. 
 A fteady View of the Glory of Ghrifl, in his Per- 
 fon, Grace, and Office, through Faith, or a con- 
 ftant lively Exercife of Faith on him, according 
 as he is revealed unto us in the Scripture, is the 
 only efieftual Way to obtain a Revival from un- 
 der our fpiritual Decays, and fuch Sitpplies of 
 Grace as fhall make us flouri/hingand fruitful even 
 in old Age. He that thus jives by Faith in him. 
 fhall by his l^iritual Thriving and Growth, fhew. 
 That the Lord is upright y that he is our Rocky and 
 that there is no Unrighteoiifnefs in him. 
 
 We may confider briefly : Firfty How this is 
 teftified unto in the Scripture, and then what are 
 the Ways whereby this Grace, or Duty will pro- 
 duce this EfFe<51:, and fo put a Clofe mito this Part 
 'Of the A^ication of the facred Truth before de- 
 clared. 'M^ 
 
 I . This Direftion is given us, Pfal. xxxiv. 5. 
 They looked unto him and were lightnedy and 
 their Faces were not a/hamed. That it is Chrifr, 
 
 or 
 
32a The Means of the Recovery of fpiritual Decays ^ 
 
 or the Glory of God in him, that is thus looked, 
 \into, I need not prove, it will not be denied. 
 And it is their Faith which is expreffed by their 
 looking unto him ; which is nothing but tLit be- 
 holding of his Glory which we have defcribed : 
 For it is an Acl of Trull: arifmg from an Appre- 
 henfion of ivho and what he is. The IlTue or> 
 EfFe£l hereof is, that they were jightned ; that is,, 
 received frefh Communication of fpiritual, faving, 
 refre(hing Light from him, and confequently of 
 all other Graces, whence their Faces were not 
 aihamed ; nor fhall we fail in our £xpe<^l:ation of 
 ^lCW fpiritual Communication in the Exercife of 
 ihe fame Faith. 
 
 This is, that which we are called unto, ICa, xlv. 
 12. Look unto me) and be favedy all ye Ends of 
 the Earth. On this Look to Chrift, on this View 
 of his Glory depends our whole Salvation ; and 
 therefore all Things that are needful thereunto, 
 dp fo alfo : This is the V7ay whereby we receive 
 Grace and Glory. This is the Direction given 
 us by the Holy (jhofl for the attaining of them. 
 
 So is the fame Duty defcribed, M'lcah vii. 7. 
 Therefore I will look unto the Lord, J will wait for 
 the God of my Salvation ; my God will hear me. 
 The Church knew not any other Way of Relief, 
 whatever her DiflrefTes were. 
 
 A Look unto Chrift as crucified, (and how glo- 
 rious he was therein, hath been declared, ) is 
 t^ade the Caufe and Fountain of that godly Sor- 
 row, which is a Spring unto all other Graces, 
 efpeciaiiy in thofe who have fallen under Decays, 
 ^ech. xii. 10. And I will pour upon the Houfe of 
 David, and upon the Inhabitants of Jerufakm, the 
 Spirit of Grace and of SuppiicationSy atffkhey foall 
 look upon me whom they have pierced, ana they fhall 
 mourn for him, as one that mpurneth for his only 
 Son, and Jh all be in Bitternefs for him, as one that 
 
 is 
 
And of obtaining frejh Springs of Grace, 393 
 
 is in Bitternefs for his Firji-born, And it is fo alfb 
 of deliring Strength from him, o enable us to en- 
 dure all our Tryals, Troubles and Aiflidtions, 
 with Patience unto the End, Heb. xii. 2. Looking 
 unto Jefus the Author and Finifl)er of our Faith ; 
 ivho for the Joy that was fet before him, endured 
 the Crofs, defpifing the Shame y and is fet down at 
 the Right-hand of the Throne of God. 
 
 The only Enquiry remaining, is, How a con- 
 iiant View of the Glory of Chrift, will produce 
 this blelTed Effedt in us : And it will do fo feveral 
 Ways. 
 
 I. It will be effefled by that transforming 
 Power and Efficacy, which this Exercife of Faith 
 is always accompanied withal. This is that which 
 changeth us every Day more and more into the 
 Likenefs of Ghrift, as hath been at large before 
 declared. Herein all Revivals and all Flourifliings 
 are contained. To have a good Meafure of Con- 
 formity unto Chrift, is all whereof in this Life we 
 are capable : The Perfection of it is eternal BlefTed- 
 nefs. According as are our Attainments therein, 
 fo is the thriving and flouriftiing of the Life of 
 Grace in us, which is that which is aimed at ; 
 other Ways and Means it may be have failed us, 
 let us put this to the Tryal. Let us live in the 
 conftant Contemplation of the Glory of Chrifl:, 
 and Vertue will proceed from him to repair ail our 
 Decays, to renew a right Spirit within us, and . 
 to caufe us to abound in all Duties of Obedi- 
 ence. This Way of producing thefe EiFe(5i:s, Flefh 
 and Blood will not reveal ; it looks like wiafhing 
 in Jordan to cure a Leprofic : But the Life of^ 
 Faith is a.^yflery known only unto them Wj, / 
 v/hom it i^ 
 
 2. It will fix the Soul unto that Object which 
 IS fuited to give it Delight, Complacency, and 
 S,atisfa£lion. This in Perfedlion is Blellednefs, . 
 y for 
 
3b4 the Menm cf the ftecdvery ofJ^lfUmlDeHysy 
 
 for it is caufed by the eternal Vifion of the Glory 
 C^ God in Chrift : And the nearer Approaches 
 •we make unto this State, the better, the more 
 fpiritual, the more heavenly is the State of our 
 Souls. And this is to be obtained only by a con* 
 flant Contemplation of the Glory of Chrifl, as 
 as hath been declared. And it is feveral Wa}'3 
 eifedhial unto the End now propofed. For, 
 
 1. The moil of our fpiritual Decays and Barren- 
 nefs arife from an inordinate Admiflion of other 
 Things into our Minds ; for thefe are they that 
 weaken Grace in all its Operations. But when 
 the Mind is filled with Thoughts of Chrift and 
 his Glory, when the Soul thereon cleaves unto 
 him with intenfe Aifeftions, they will call out, 
 or not give Admittance unto thofe Caufes of fpiri- 
 ritual Weaknefs and Indifpofition, Col. iii. i, 2, 
 3, 4, 5. If ye then be rifen iviih Chrift^ feek thofe 
 Things ijuhich are above, inhere Chrifl fitteth on 
 the Rigl't'handof Cod, Set your Affe^ion on Things 
 above, not on Things on the Earth. For ye are dead, 
 and your Life is hid with Chrift in Cod. When Chrifi 
 luho is our Life fhall appear, then fhall ye alfo 
 appear with him in Glory. Mortifie therefore your 
 Members which are upon the Earth ; ForrJcationy 
 Urtclcannefs, inordinate Affe^lion, evil Concupif- 
 cence, and Covetoufnefs, which is Idolatry. Eph. 
 V. 8. For ye were fometimes Darknefs, but now 
 are ye Light in the Lord : Walk as Children of 
 Light. 
 
 2. Where we are engaged in this Duty, it will 
 flir up every Grace unto its due Exercife, which 
 IS that wherein the fpiritual Revival enquired after, 
 doth confiil. This is all we defire, aJ| we long 
 for, this will make us fat and flourifhing, namely, 
 that every Grace of the Spirit hav^ its due Exer- 
 cife in us, Ro7n. v. 3, 4, 5. And not only fo, but 
 ive glory in TribulaUons alfOf knowing that Tribu- 
 
 latioii 
 
And of obtaining frejh Springs of Grace. 305 
 
 htion worketh Patience; And Patience, Experience; 
 and Experience, Hope : And Hope maketh not a* 
 Jhamed, becaufe the Love of God isfhed abroad in our 
 Hearts, by the Holy Ghoft "which is given unto us, 
 2 Pet. i. 5, 6, 7, 8. And bejidcs this, giving all 
 Diligence, add to your Faith, Virtue ; and to Vir* 
 tue. Knowledge ; And to Knowledge, Temperance ; 
 and to Temperance , Patience ; and to Patience, 
 Godlinefs ; And to God'.inefs, brotherly Kindnefs ; 
 and to brotherly Kindnefs, Charity. For if thefe 
 Things be in you, and abound, they make you that 
 ye fha'l neither be barren, nor unfruitful in the 
 Knowledge of our Lord Jefus Chrifi. Whereas 
 therefore, Chrift himfelf is the firft proper ade- 
 quate Object of all Grace, and all its Exercife, (for 
 it firfl refpefts him, and then other Thaigs for 
 him) "when the Mind is fixed on him, and his Glo- 
 ry, every Grace will be in a Readlnefs for its due 
 Exercife. And without this we /hall never attain 
 it by any Refolutions or Endeavours of our own, 
 let us make the Tryal when we pleafe. 
 
 3. This will afluredly put us on a vigilant 
 Watch, and eonflant Conflicl againft all the de- 
 ceitful Workings of Sin, againft all the Entrances 
 of Temptation, againft all the Ways and Means 
 of Surprizais into foolifh Frames, by vain Imagi- 
 nations, which are the Caufes of our. Decays, 
 Our Recovery or Revival will not be effecled, nor 
 a frefh Spring of Grace be obtained, in a carekfs, 
 flothful Courfe of Profeilion. Conftant watching, 
 fighting, contending againft Sin, with our ut- 
 moft Endeavour for an abfolute Conqueft over it, 
 are required hereunto. And nothing will fb 
 much excite and encourage our Souls hereunto, 
 as a conftant View of Chrift and his Glory ; every 
 Thing in him hath a conftraining Power hereun- 
 to, as is known to all who have any Acquain- 
 tance with thefe Things. 
 
 FINIS.