by this love seeth this all this whole frame of things to be a structure a composure of Divine Love Eternal Love rising up into a Temple which itself filleth with its All-powerful presence and God-Head figuring itself in all Forms acting all Parts dwelling and conversing with us with itself in us and in all things Wandring Souls take what wings you will to your selves you can never fly from the Face from the Bosom of this Love The Face of Divine Love shineth thorow all things The Bosom of Love is the Nest in which all things lie He that hath an Eye to see this Love he that hath a Palate to rellish it feeleth and feedeth upon a Heavenly Sweetness dropping from the Divine Nature thorow all Objects thorow all his Senses as that Honey from the Rock of Eternity These are the two general observations I come now to the parts of the Psalm which are three 1. God 2. The Wonders 3. The Works of God 1. Part God This Part hath three Particulars 1. The Nature of God 2. The Person of the Father 3. The Person of Christ. 1. Partic. The Nature of God is Love O give thanks unto the Lord for he is good for his Mercy endureth for ever v. 1. Goodness is the Nature of God All the Goodness of God consisteth in his Love and the unchangeableness the Eternity of that The Lord Iesus teacheth us in the Gospel that there is none good but one that is God God alone is good essentially and so primitively and so perfectly infinitely good For nothing can limit or confine itself Goodness is in each Creature as an accident only In God it is his essence The essence of God is goodness The essence of goodness is Love Eternal Love O give thanks unto the Lord for he is good for his Mercy endureth for ever his Love is Eternal The Reason or Object in God of all Thanksgivings is his goodness The Formal Reason the Essence of his goodness is his Love As we pass let us make four short Notes upon this Particular 1. Faith in the Soul is to be the Counterpart of Love in God How large then should out Faith be which is to answer so great a Love All the goodness of God lyeth in his Love The Essence of God which is so incomprehensible so infinite is Love The Heart of God the Divine Nature is all Love O that our Hearts our Souls our whole Being were all one Mouth of Faith and that Mouth opening itself still wider and wider to take in these Seas of Divine Love 2. The goodness of the Divine Nature is Love The Seed then of all goodness in us is Divine Love Let us never say the Evil of my Heart and Life keep me from the Fountain of Love in the Heart of God If I were good with what Freedom should I come to it With what desire delight should I drink of it Take in this Love that thou mayst be good This is the beautiful Flower and ripe Fruit of the Divine Nature in the Creator This is the Immortal and precious Seed of the Divine Nature in the Creature 2. Partic. The Person of the Father is Love O give thanks unto the God of Gods for his Mercy endureth for ever v. 2. The ground upon which I Interpret the God of Gods in this verse to be the Father the Lord of Lords in the following verse to be Jesus Christ is the Authority of the Holy Ghost in the New Testament who often distinguisheth these two ever-blessed Persons by these several Titles of God and Lord. St. Peter saith of Jesus Christ in the Acts Him hath God made both Lord and King St. Paul saith There is one God the Father of whom are all things and we of him There is one Lord Jesus by whom are all things and we by him The Holy Apostle seemeth here by the name of God to understand the Fountain of things by that of Lord the Channel In another place he speaketh in like manner There are differences of Administrations but the same Lord. There are diversities of operations but the same God who worketh all in all God is the Original of all Power Jesus Christ the great and universal Administrator the supream Minister in all the Affairs of the God-Head and so the Lord. But to return the excellency by which God the Father infinitely surmounteth all the Gods â—ll Powers Greatnesses and Glories is Eternal Love The Soveraignty by which he reigneth over ruleth rideth forth upon all the Gods all Powers Greatnesses and Glories is Eternal Love The Fountain of the Father from which he bringeth forth the highest Spirits Angels and Saints into the Heavenly Image and Form of God that they all become as Sons of God as Gods round about the Throne of the God of Gods the Father of them all this Fountain is Eternal Love O ye Saints O ye Souls whom God hath created and brought forth from a Seed of Love in Eternity lay your Mouth to this breast of Love suck in abundantly the pure Milk of Eternal Love that you may nourish the Divine Nature and grow up into the Form of God by it What do we make our selves when we cast off Divine Love when we cease to love We cast off the Divine Nature and become Devils The God of Gods the Fountain of the Divine Nature the Father of the Divine Life and Image in Angels and men hath all his Praises for his Love he hath his vertue perfections and preheminence all consisting in his Love and the Eternity of that O give thanks unto the God of Gods for his Mercy endureth for ever for his Love is Eternal v. 3. 3. Part. The Person of Christ is Love O give thanks unto the Lord of Lords for his Mercy endureth for ever The Kingdom of Christ is a Kingdom of Love All the Praises of his Reign are terminated in everlasting mercies the kindnesses of Eternity As Iesus Christ is the Lord of Life and Prince of Glory so is he also the Lord and Prince of Love The Headship of the Lord Jesus over all Principalities and Powers is the Well-head of love Our Saviour as he is the Wisdom of the Father by which he conducteth all things is a love-channel the way of love a contrivance design and mystery of love As he is the Power of God which carrieth on all so he is a flood of love pouring forth itself into this channel and running along thorow it filling all the windings and turnings of the Creation and of Providence Who would not worship thee O thou King of Saints O thou King of loves Who would not kiss this Son with a kiss of Allegiance and be a Subject in this Kingdom where the King and the Kingdom both are love The sharpest reproof here is a kiss of love The deepest wounding is an anointing of love The Lord Jesus in this sense also is the King of Kings the Lord of Lords All his Subjects are Fellow-Lord Fellow-King together
Object which is the Person of Christ rising in us like the Sun in his proper Sphere This Earth which we tread upon This Heaven which we see shining round about us are not so manifest to our natural Senses as Jesus Christ that Power of God which bringeth forth beareth up us and all things that Wisdom of God which encompasseth us round about with its various brightnesses and beauties is present open and evident to the Spiritual Eye Doth not this move us to understand that there is an Heavenly Person ever wâ—â—h us in whom are set before us all the Delights of our Eyes all the Desires of our Hearts and that the only Bar between us and these Beauties these Blessednesses is either our want of Senses or the Dulness of our Senses that we discern them not Mat. 10. 51. Bartimeus the blind beggar hearing that Jesus passed by cryeth out Jesus thou Son of David have mercy on me He ceased not to cry till the Lord maketh a stand and asketh him what he would have He answereth Lord that I may receive my sight Isa. 50. 4. The Prophet saith of God He waketh mine Ear morning by morning he wakeneth mine Ear to hear as the Learned You that are no Christians indeed who have no Spiritual Senses cease not crying Jesus thou Brightness of the Father's Glory have mercy on me that I may receive my sight You that are in truth Christians and have Spiritual Senses drowsie and dull whose heart is awake in you while you sleep cry to the Lord Jesus to awaken your Eye and your Ears morning by morning moment by moment that you may see his Shape and hear his voice This is the first Argument to press you to the study of the Person of Christ the Easiness of this knowledge 2. The Second Argument is the Excellency which consisteth of two Parts the Comprehensiveness the Efficacy of this knowledge 1. The Comprehensiveness of the knowledge of Christ is the Excellency of it Col. 2. 2. All treasures of Wisdom and Knowledge are hid in him Several Propositions of great value and vertue lie wrapt up in this single Proposition 1. All Things that are to be known lie together in the Heavenly Form of Jesus Christ. All things are here in their first and proper Being in their Truth and Substance in their immutable essences as they are capable of being known Every thing as it is seen without this Circle of Divine Light the Person of Christ is a Shadow an Apparition a Mockshow of itself It may beget a Fancy or Opinion in our Souls but no Knowledge 2. That Light in which alone things are known is only in Christ. He is the true Supream and universal Light All things are naked and manifest before him Heb. 4. 13. This is that Divine Light in which every thing appeareth in its Divine Form in its naked Substance and Essence uncloathed of every Disguise and Vail as it lieth in the Divine Understanding which is the measure of all Truth Therefore our Lord Jesus in that place Heb. 4. 12. where all things are said to be naked and manifest before him is in the verse before called the Word of God the living Word the living Word of the Divine understanding in which it bringeth forth at once and eternally all knowledge to itself and beholdeth as in a Glass the eternal Truths and Essences of aâ—l things 3. The Eye which taketh in all Knowledge is in Christ As the Spirit of this world is both the Fountain and the Eye which sendeth forth and taketh in all nâ—tural Images then our Spirits by being comprehended in this Spirit become Springs in that Spring Eyes in that Eye bringing forth from themselves and contemplating in themseâ—ves the various Forms of being in this world so is a Saint Light in Christ a Child of Light in this great Father of Lights Jesus Christ in His Divine Form is the Light of Life that is 1. The First Light as the first Picture is called the Life 2. The True Light every other Light is a Picture of Light and no more 3. A living Light and so both a Fountain and an Eye In the Hebrew the same word for the substance signifieth both A Saint Springing up in his inward man out of this Spiritual Form of Christ and standing in it is made itself also a Fountain of living waters flowing from Lebanon of all living Glories flowing from the high and flourishing Mountain of the God-Head in the Person of Christ Can. 4. 15. He is made also an Eye set fully Can. 5. 12. Aben Ezra in his notes expounded that to be an Eye in which is set the full Image of the whole Nature of things in which according to the language of the Gospel is set the Person of its Beloved that entire Image of the God-Head and of both worlds where all Fulness dwelleth together in a Divine Form and Glory This is spoken of Christ first then is true of a Saint as a Saint is the Image of Christ. 4. All Things as they are known in Christ are a Treasure That which is born of the Spirit is spirit John 3. 6. That which is seen in this Spirit of Immortality and Glory is an Immortal and Glorious Spirit This is the true multiplying magnifying and glorifying Glass Each Dust is here known in the bright Form of a Beautiful Star each Star is discovered here to be an Heaven of Stars a new world of Glories Every thing as it appeareth in Christ is something of Christ. Christ altogether is Lovely Can. 5. 16. It is in the Original Every thing of him is desirablenesses The least Point that a Spiritual Eye can touch upon in the Person of Christ is a fresh spring a full Sea a great and bottomless deep of all Beauties Excellencies and Joys that may render any thing perfectly universally desirable 5. The Knowledge of things in Christ is a Treasure It is Wisdom as well as Knowledge It is a knowledge of things in their Head in their highest Beauty Life and Truth It is a Fulness of Things It is a Transforming Knowledge We are changed into the things themselves and they into us By knowing we possess and enjoy them we are possessed and enjoyed by them we stand both in one Image and Spirit mutually comprehending and comprehended mutually cloathing and cloathed All this Treasure is hid in Christ not as in a Cloud but as in the Sun by no darkness or obscurity there but by the Excess and Transcendency of the Glory by the Perfection and Purity of the Light as Christ is hid in God Col. 3. This hiding maketh the Object more a Treasure and more evident to a suitable Eye in as much at it is a Divine Form in a Divine Light a Form of Light dwelling in the Fountain of Light How worthy is this Knowledge of that Zeal to it and pursuit of it which the wise King stirreth us up to Prov. 2. 3 4 5. to cry for it to the
Thou that seemest to thy self the least and poorest in all the flock of Christ see the great the unimaginable thoughts of esteem and love in the heart of God for thee O man see the honour and affection which thy God hath for thy Soul how precious it is in his Eye This is the price at which the Father valueth thee this Jesus his onely Son full of God and of Glory enriched all over in his whole Person with all the Treasures of the God-Head laid out upon every part of him Learn O man to believe Learn O believer to value thy selâ— by this Price at which the Father hath valued thee this Jesus O Sinner expect as much Love and Mercy as much Grace Comfort and Glory to raise thee above the lowest depths of Sin in the Guilt Filth and Power of it in the sting shame sufferings and wrath which go along with it as this Price can purchase this all-glorious Jesus is worthy of with the Fulness of his God-Head multiplied innumerable times over in his Divine Nature in all parts of his humane Soul and Body O Saints let your Faith and Hope stop no where until you find that brought forth in you which may answer so inestimable a price until you find your self raised to that pitch of Beauty Blessedness Glory and Spirituality which may be worthy of this Jesus 4. Look upon this Jesus as your Portion Thou who canst say as David doth Psal. 16. 5. The Lord Jesus is the Portion of my Heritage mayst add as he doth v. 7. The lines are fallen unto me in a pleasant place I have a goodly heritage This is a Fountain sealed and a Garden inclosed a Fountain sealed a Garden inclosed from every natural Spirit but inclosed with walls of Fire the Fire of Eternal Love and Glory for thee sealed with thine Image and the Inscription of thy name upon it who believest Walk in this Garden delight thy self with the pleasant beauties sweet smells divine vertues precious Fruits of the God-Head there Go down into this Fountain â—ath thy self in the depths of it lie there overflown with its living waters till thou be changed into the same waters and become one Fountain one Spirit with thy Jesus till thy Soul be made like his glorious Soul thy Body be made like to his glorious Body till the Fountain of the God-Head be opened and the Fulness of the God-Head poured forth in every part of These as of Them by their mutual Union and Marriage in one Quickning Spirit Propos. 3. I drew the Platform of a Building for the countenancing of my Second Rule in Direction to the knowledge of the Person and Beauties of our glorified Saviour I laid the ground of my Building in the latter part of that 1 Cor. 15. I cast this Building into three Stories comprised in three Propositions I have finished two of them according to my model The Second Rule for the sake of which I designed this Frame and Fabrick was that Spiritual Things are to be compared with Spiritual The two Propositions which were as the two Stories in the Building were these 1. The Body of our Jesus in Heaven is not to be compared with his Body on Earth either living or dying 2. There is no Comparison between the glorified Body of our Beloved in Heaven and the first the fairest Body of Adam in Paradise I am now to add the Third Story so to lay the Top-stone and to compleat my Building Prop. 3. The Third Proposition is this The Spiritual Body of our Blessed Saviiour is to be compared with its own Spiritual Principle and Pattern The Materials Form and Furniture for this Piece of the Building are taken out of that Scripture 1. Cor. 15. 47. The first man is of the Earth Earthy the second man the Lord from heaven See here Two distinct principles and Patterns of two several Men differing not onely as distinct Individuals of the same Kind but in their whole Essence and Nature as Heaven and Earth the Shadow and the Substance the Life and the Picture The Principle of the First Man is Earth the Principle of the Second Man is Heaven From these two Principles these two Men take their whole Nature Name and Image They take their Nature entirely from their Principles The first man is of the Earth Earthy the second Man is the Lord from Heaven v. 47. As the Mettals take their Essence and Substantial Form from the Mine in which they are bred and out of which they are drawn so the first Adam from the Mine of Earth below is Earth in his Substance and Essence The second Man Jesus risen from the Dead is pure Heaven quite thorow in the Fundamentals and Essential Parts of His Immortal Substance as well as in the Ornaments and Beautifyings of it For He cometh forth from a Mine of finest Gold Hee is the Lord of a Nature in it self above All and over All from Heaven These two Men take their Name also from their Principle As is the Earthy such are they that are Earthy as is the Heavenly such are they that are Heavenly v. 48. Behold the Earthy and the Heavenly They take their Image too from their Principle As we have born the Image of the Earthy we shall also bear the Image of the Heavenly The Heavenly One beareth the Image of His proper Heaven out of which He cometh and so bringeth Heaven down in Himself The Earthy One is cloathed with the Image of the Earth out of which He is taken Thus the Principle is the Pattern also Each Man is All that which He is for Matter and Form Substance and Image Stuff and Trimming Metal and Fashion from his own Principle The Principle is both the Mine and Mint Each Man of these Two comprehendeth His Principle in Himself the One the Earth the Other Heaven in His Heart and Face in His Root Substance and Sap as also in His Form Flower anâ— Fruit. I Know no piece of Knowledge in the whole Gospel of more consequence upon which more of Divine Light more of Divine Life and Strength more of Divine Sweetness Comfort and Joy dependeth than a right Understanding of the Difference between these Two the Earthy and the Heavenly One. This is the Golden Key which openeth not the little Wicket but the great Gate into the Kingdom of God the Several Natures of Adam and Christ in His Humanity the Son by Creation and the Son by Adoption Man in Paradise a Saint in the Spirit and in Heaven These are to be Know by their Principles onely For their Principles are their Patterns Their Principles are Earth and Heaven These will be best Known by their Answering and Opposition one to another All that is is divided into Heaven and Earth 1. The Earth which is the Principle of the First man is to be sought out and discovered that we may upon that Foot-stool ascend to the Throne that we may come more distinctly and clearly by Degrees to
which Eternal Love bringeth forth to itself within itself as its own Essential Form and Image This Glory this Life-Image of Love is that which it is forming in every Aegypt Sea Wilderness and Canaan The Heathen represented the Nature of this thing by Venus the Mother of Love the Seeds and Life springing by a Cupid Love the Child of this Mother Gen. 1. 2. It is said that the Spirit of God moved upon the Waters The Paraphrase upon that Scripture maketh it to be an allusion to a Dove which is the Bird of love sitting upon her Eggs and hatching her young ones The Holy Spirit is often in Scriptures represented by a Dove Eternal Love is of a Truth that Almighty Spirit which at first sate upon the whole Creation to form it and moveth upon it thorow all times to cherish and govern it Love is the Mother of all above All things are the Off-spring of Love a Race of Seminal and Springing Loves Mercy Love runneth along with the whole with each particular of the whole thorow the length of Eternity itself This is still the Burthen of the Song For his Mercy endureth for ever 2. The Works of Grace These are the second sort of Divine Works and these also are the Works of Love These are divided into three Ranks 1. The constant abode of the Soul in the Heart of God Who remembred us in our low estate v. 23. Thou O broken Heart Art sinking by ignorance by unbelief by thy fall from God thou art sinking still deeper into the Darkness and Filth of this World and thy Lusts. Still thou sinkest into the Power and Horrours of the Devil Now thou sayest the Lord hath forgotten me he hath cast me off for ever Yet he remembreth thee in thy low estate Still thou art in his Thoughts thou art in his Heart as a Pillar in the Temple of the Divine Nature which is Love never to go forth Thy Person is ever before him with a Sweet and deep Impression upon his Spirit never to be rased out What hath done this It is Eternal Love This is the Light of the Divine Mind which continually presenteth thee to it in the dress of its own Beâ—uties This is the sweet force of the Divine Will which holdeth thee fast in itself which beareth thee in its Arms thorow all conditions and will not let thee go for ever This is the Reason why He remembreth thee in thy low estate For his Mercy endureth for ever 2. The bringing us back into the Bosom of God This is the second Rank in the Works of Grace And hath redeemed us from our Enemies For his Mercy endureth for ever v. 24. It is Eternal Love in the Bosom of the Father which hath sent Jesus Christ forth from thence for us and to us that he may be our Sacrifice our Ransom and our Redeemer It is Eternal Love in the Person of Christ which cometh down from Heaven to make itself a Sacrifice for us to the Justice and Wrath of God It is Eternal Love in the Person of our Iâ—sus which descendeth upon the Earth as a Field of Blood to undertake the Fight with the Powers of Darkness that he may reskue us and redeem us from all our Enemies on Earth and in Hell It is Eternal Love in the Person 〈◊〉 Iâ—â—us Christ that gâ—veth itself a Price for us that one Pearl in which Hâ—â—ven and Earth with all the treasures of the Creature and Creator lie to puâ—chase us to itself It is Eternal Love in the Person of our Heavenly Bridegroom that giveth itself to us to cloath us to form us to act us to be a Crown of Divine Glory upon us to be a Fountain of all Spiritual Loveliness Life Grace Purity and Joys in the midst of us Thus it redeemeth us from our Captivity and Shame Thus it maketh us a Bride fit for itself coming forth ready trim'd out of the Heaven of its own Embraces 3. The nourishing of us in the Bosom of God This Work of Grace cometh in the third Rank Who giveth food to all Flesh For His Mercy endureth for ever Mark how these answer one another Mercy Food All Flesh For ever Eternal Love is both the Feeder and the Food If God give Food If everlasting Mercy Eternal Love in the Divine Nature and Form give Food This is Food indeed not the Flood of a Shadow or a lie My Flesh is Meat indeed my Blood is Drink indeed saith our Lord Jesus The Lord speaketh not this of his Humane Nature For of this he saith in another place The Flesh profiteth not but the Spirit quickneth It is Eternal Love which is the Flesh of Christ the strength and substance of the Divine Nature It is Eternal Love which is the Blood of Christ the Life and Sweetness of the Divine Nature This is that Meat indeed and Drinâ— indeed which Love giveth for Food to all Flesh in its Bosom to nourish it to Eternal Life I have passed thorow the second Sort of 〈◊〉 Works the Works of Grace 3. Works of Glory O give thanks unto the God of Heaven For his Mercy endureth for ever v. 26. and last The Psalm begun with Goodness as its ground of Love v. 1. It closeth its Musick with Heaven as the Crown of Love The natural Heavens the Heavens of the first Creation are not intended here These were mentioned in the body of the Song and pass away These are the last and highest Heavens the Heavens of Glory the high and holy places of Eternity These Heavens are all made of Love All the precious and incorruptible Substance all the unexpressible and pure Sweetnesses All the Divine and unfading Beauties of these Heavens are Eternal Love All the Praises given to God as he appeareth in these Heavens with all his Saints and Angels all his Joys and Glories round about him are attributed to Eternal Love the Root the Flower the Fruit the only reason and rellish of all O give thanks to the God of Heaven For his Mercy endureth for ever For his Love is Eternal The midst of Solomons Chariot is pavâ—d or flameth with Love Cant. 3. The Center of Heaven is a Love-fire All the Spirits and Spiritual Glories of it are Immortal flames of Divine Love 2. Argum. Love is the end of all Things with God This is the second Argument to prove Love to be the proper Name of God and full expression of the Divine Nature Love appeareth to be the last end of all things three ways 1 All the Works of God end in Love 2. All the Attributes and Exâ—ellencies of God serve his Love 3. God resteth in his Love 1. All the Works of God end in Love Psal. 145. v. 9. His tender Mercies are over all his Works The word Mercies cometh from the Belly the inward parts the Womb. It signifieth the very heart of Love where it first liveth and never dieth where it lyeth warmest and hath the strongest pulse It signifieth Love in its Center and