thy life so many times over is thy God thy Father Gen. 2. 7. God breathed into Man the Breath of life and he became a Living Soul The issuing forth of our Life and Being from God is compared to Breathing 'T is as perpetual Can God cast off all affection and care for me in the same moment in which He brings me forth Or can I in that very moment in which I receive my Being from Him rob Him of it pollute it turn it against Him This I do every moment in which I sin For but now came I forth from God that Appearance which fill'd the last minute being vanisht and giving way to this A Mother forgets her Sorrows so soon as a Man-child is born into the World Sure then God cannot forget his Delights in me his Loves to me so soon as He hath brought me out from Himself into this world and this he doth freshly each minute of Time 3. Consider God is my Father a sweeter and nearer way than by Nature by Grace too The relation of a Father is the Top of all Sweetness and Nearness in Nature But as much as Heaven is above the Earth Time above Eternity God above the Creature so much is a Father by Grace sweeter and nearer than a Father by Nature If a Natural Father plant his Image and place his Affection his Care upon his Son shall not thy Heavenly Father much more love thee make thee like Himself make all Provisions of life and joy for thee It is the rule of God He that provides not for his Family in Nature hath denyed the Faith and is worse than an Infidel Can Himself then ever deny Himself so far as to prove unfaithful or unnatural towards hâ—s Family of Grace his own Children that way He will certainly take all care of them with all tenderness He that blasphemed or disobeyed his Parents under the Law was to die What deaths then is he worthy of who doth not think sweetly speak sweetly of obey chearfully this Father of his Spirit Use. 3. Direction If you would attain to the State of Sons and know God as your Father feed well upon this Four-fold Meditation 1. Medita I lay Eternally in the Fulness of the God-Head as in the Loyns of my Father Ephes. 1. 5. Having predestinated us to the Adoption of Children by Iesus Christ to Himself according to the Pleasure of His Will When God had his First and most retired thoughts before the World then was I in his thoughts as a Son of Delights all lovely without a spot When no other thing yet was when no Creature was yet made when God lived alone in the highest and purest Joys of his own Nature then in the midst of all those Joys was I in the Fulness of the Divine Nature presented to him as an Image of Himself springing up in him to be sent forth into this world again to grow up out of this world into that Eternal Image of His Pleasure and Will Thus was I Predestinated a Son 2. Medita God hath made me his Son a second time by Purehase He hath given his Son his Beloved his Only Son for me that I might be his Son 2 Cor. 5. 21. He was made Sin for us that we might be made the Righteousness of God in Him God hath given the Body of his Son to reproaches and pains his Soul to Guilt and Horrours His Person in both parts to Death his Name to Infamy Thus he waâ— made Sin for us And all this that we might be made the Righteousness of God Images of his â—ull Beauty Sons of his highest Glory in Him as He is who is the Substantial Image the Essential Son As the Seed is by Nature placed lowest in the Earth at the bottom of the Plant that by the Dissolution of itself it may bring forth its kind So was the Son of God laid below at the bottom of the Creature in the depth of Darkness that by his Dissolution he might resolve himself into us and as by an Exchange bring forth his Son-ship in our Persons 3. Medita God hath made me his Son yet once more by Design He hath joyned me in Affinity with his only-begotten Son Marriage on Earth is a Type of that True Marriage between my Saviour and my Spirit Ephes. 5. 30. He hath joyned me with Him in Consanguinity Heb. 2. 12. He that Sanctifies which is Jesus and they that are Sanctified are both of One. He hath made me One wâ—th his Eternal Son Mystically The Mystical Union is a Mysterious one hidden Divine the highest Union such as is among Divine things not to be resembled by any thing among the Creatures not to be comprehended by any mere Creature I in them and they in me that all may be made perfect in One John 17. 21. 23. 4. Medita God hath made me his Son finally by Generation 1 Pet. 1. 3. He hath begotten us again to a lively hope by the Resurrection from the dead As the Eternal Spirit lay like a Seed in the dead body of our Lord Jesus which putting forth itself brought forth Eternal Life and Glory in it So God the Father sends forth the same Spirit into our Spirits by which the Divine Life and Image of His Glorified Son spring up in us making us also Sons to Him in the same manner Thus if you would lead Son-like lives with God consider him as your Father There is no Earthly Relation or Form which more sets out the Spiritual Evangelical Eternal Union between God and Man than this of a Father Trace it apply it from the beginning to the end and it will lead you into all the Mysteries of Eternity Only remember these two Cautions 1. Take away all the Imperfection which this Relation hath in the Creature 2. Add to it all Perfection that it is capable of or can be imagined So apply it to God and a Saint For the Brightest Beauty in Nature is but a Shadow of Spiritual Glories I have finish't the Second Part of my Text which is the Race to the Kingdom 3. Part. The Royalty or Kingly State itself Enter into the Kingdom of God Doct. 3. The Third Doctrine from this Third Part is this The Third and last State in Christianity is a State of Royalty or a Kingly State This Kingly State is described by St. Paul Rom. 14. 17. The Kingdom of God is Righteousness Peace and Ioy in the Holy Ghost The Kingly State or Royalty of a Saint hath Four Properties 1. Righteousness 2. Peace 3. Ioy. 4. The Holy Ghost 1. Property Righteousness This is the Conformity of a Saint to God as to his Rule Genes 17. 1. Walk thou before me and be perfect Saith God to Abraham To be Perfect and to be Righteous are the same thing Set thy God the Supream Glory continually in thine Eye as thy Pattern and thine Aim So shalt thou be perfectly Righteous I will endeavour further to unfold the Nature of this Righteousness
have done with this Use of Examination Use. 2. Conviction Do not think Religion or Holiness a Melancholy thing Do not fear to be Religious as if then you must part with all your Delights and put your self into the perpetual Desert of a solitary sad sour Conversation Holiness and Religion have their own Joy and will take none of yours 1 Tim. 6. 6. Godliness is great gain with Contentment Let me commend Holiness to you in Three Particulars 1. Particular The First Particular is this Holiness is a Kingdom in itself It is Godliness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Right way of taking in and holding forth the Majesty of God Holiness is the Uniting of the Soul by a vital and conjugal Union to God who is the Lord of All who is All in All. Thy Maker is thy Husband Es. 54. 5. Religion is a Discovery in the Soul of God as the Eternal Spirit the Quickning Spirit as bringing forth Himself as working his own works as fulfilling his Joy as setting up his Kingdom in the Soul He hath shined into our Hearts the Glory of the Knowledge of God 2 Corin. 4. 6. Religion is a Drawing of the Soul up to God into the Glory of God as the Sheet which St. Peter saw was drawn up into Heaven Brethren partakers of the Heavenly Call Heb. 3. 1. Can this be a Melancholy thing where there is so much of Heaven so much of the Love Life Glory of God himself Can there want Content where there is a Kingdom the Kingdom of God Or Delights where the Immortal King Jesus Christ keeps his Court Why shouldst thou think it strange when all things in Nature are united to their Head and in that have their Perfection that thy Soul should be re-united to her God and partake of his Fulness and there possess a Fulness of Joy Thou art our Father Say they in the Prophet I will return to my Father saith the Prodigal Son Luke 15. 18. This is the First Particular 2. Particular Godliness or true Religion is Gain It is so far from making you loosers in any point that it gives you your own again with Usury and Increase It will not divorce your Spirit from any of your Joys but it will make the Marriage-bed of your Delights Honourable and Undefiled Green and Flourishing There is a double Gain of Joy in Holiness 1. There is a Gainful Change made upon your Joys when you come to be truly Religious Your former Joys are transfigured like the Garments of Jesus Christ. They are changed from a Vile to a Gloriâ—us State from a Corruptible to an Immortal State 2. There is a Gainful Addition made to your Joys by being Holy Holiness brings in upon your Spirits higher greater and more Heavenly Joys such as you were never acquainted with before Godliness hath the Promises of this Life and that which is to come 1 Tim. 4. 8. Gen. 49. 2 6. Jacob blesseth his Son Joseph after this manner The Almighty shall bless thee with the Blessings of Heaven above and with the Blessings of the Deep that lieth under v. 27. He adds The Blessings of thy Father hath prevailed above the Blessings of my Progenitors Come taste and see what Sweetness what a Blessing there is in being Holy The Blessing of a Holy and Spiritual Principle in your Hearts will prevail above the Blessings and Joys of all your Natural and Worldly Principles You shall have the Delights of Heaven above and the Delights that are in the Deep of Nature which lies below All these you shall enjoy while you are on Earth 't is true indeed you shall enjoy them in the Promises which is as a Spring in the Earth which is by the Life of Faith as under a vail of Contradiction in a hidden way but a sweet sure substantial way Do not thou Doubt but that God can make Abrahams dead Body a Father to an Isaac even thee in this Earthly State which is dark and dead to possess as thine own all mirth of Angels men all the Precious things of the Sun and Moon the Creature and the Creator if thou put thy trust in him Do not fear to give up and Sacrifice thy Isaac thy Natural Joys to thy God by devoting thy self to Him in a Religious way It shall be no loss or Death to thy Joys He shall give thee thy Isaac thy Joys again in the Figure and Fellowship as a Seed of Eternal Joys 3. Particular Religion gives you Joy with Contentment with Assurance and Rest. When you come to God and have your Joys in him you are at home at your End in your Center So all the Workings Desires Inclinations of your Soul are satisfied they acquiesce and are still God is your Beginning and your End When you live to him he gives you assurance in your Joys he seals them to you because he is the Beginning the first of all He gives you Rest in your Joys that you care for you are capable of nothing more because he is the End the close the fulness of all Happy and Blessed is he to whom the Kingdom of God is come God giveth that man Joy and no trouble no Stain no Shame no Sting with it Happy and Blessed is he who hath share in this Joy for to him the Bitterness of Death and every evil is already past 2. Part Enlargement The Enlargement of the Soul in God is the Second Part of Spiritual Joy This is fitly exprest by the Prophet Esa. 52. 9. Break forth into Joy Sing together ye wast places of Jerusalem For the Lord hath comforted his people he hath redeemed Jerusalem The Lord first Redeems the Soul delivers her from the State of Servitude and Subjection then she breaks forth into Joy Natural Joy is the Dilatation or Enlargement of the Heart Spiritual Joy is the Dilatation or Enlargement of the Holy Spirit in man When the Divine Principle in the Soul breaks out of the Darkness of our Nature when it breaks forth from the Bonds of Flesh into its own Liberty and Freedom this is the Kingdom of God and the Joy thereof in the Soul You have this Joy of the Kingdom fitly and fully described in a Parable by our Lord Jesus Mat. 13. 44. The Kingdom of Heaven is like unto a Treasure hid in a Field the which when a man hath found he hideth and for Joy thereof goeth and selleth all that he hath and buyeth that Field The opening of this Parable will tend very much to the Explaining of this Particular of which I am now speaking There are Five Things to be opened in the Parable 1. The Field 2. The Treasure in the Field 3. The Concealment of this Treasure 4. The Discovery of the Treasure 5. The Purchase of the Field 1. The Field This is the First Thing The Kingdom of God is like unto a Treasure hid in a Field What should this Field be Can it be any other thing than the Natural Image of God in Man This is
who hath only a Shadowy life in a Shadowy Body wherein is he to be accounted of Cease from every thing of Nature and the Creature It was at best a Shadow What Excellency then hath it to be esteemed of and reckoned upon What stability or Strength to be trusted to and relied upon Can you â—ill your Embraces with an empty Shadow Can you hold fast in your Arms a flying Shadow Will the Eye of your Spirit be satisfied with seeing Light your heart be filled with Life shall your Soul feed upon Substance in a Shadow This is the first voice from Heaven sounded in the very essence of a living Soul 2. O living Soul cast thy self into the Bosom of thy Saviour and cleave to him Dost thou not now perceive plainly that he is thy Root thy Substance thy Life thy Strength thy Fulness thy Light thy Righteousness thy Perfection thy Glory in a word thy true self when thou art in thy best state a Shadow only of him according to the first Creation Is not this the Beauty of Nature in thee and thy Moral Righteousness to bear the Figure of him and his Tabernacle in thy Person Is not this thy Spiritual Glory thine everlasting Righteousness to be taken up into him and to be cloathed with him to have thy Shadow drunk up into his Light Is not this the Life Strength and rest of both states to be united to him to be acted by him in that Union to be resigned again to him in and thorow all Actings or Sufferings Let us consider what wretched things we were in death if it were not for Jesus Christ. How would our poor Souls when they were thrust forth and cast out of these Bodies wander eternally naked empty in the dark and desolate driven up and down with the Storm without burnt upon within by the unseen Fire of Divine wrath But now Jesus Christ hath been to all his Saints from the Fall the Seed of a glorious Body into which they retreated passing from hence and were at rest as in a Bed of Love which was green and springing Since the Resurrection our breath of Life in Death and in the Fall of this frail Body drops into the Bosom of that Heavenly Body of our Beloved as the ground of Divine Life and Glory from thence to grow up into and flourish in an Immortal Body of its own like unto it and by a Divine Union joyned with it in Eternal Embraces Quest. 3. In what sense the Lord Jesus is here said to be a Quickning Spirit Ans. To this I answer three things 1. The Person of Christ as it comprehendeth both Natures Divine and Humane both parts of the Humane Nature Soul and Body is a Quickning Spirit 2. The Humane Nature is expresly spoken of to be a Quickning Spirit The last Adam was made a Quickning Spirit Again the Second Man is the Lord from Heaven v. 47. 3. The Body of our Lord is principally intended under this description of â— Quickning Spirit This appeareth by the whole Scope of the Apostle in this place which is to shew with what Bodies the dead Saints are raised and come again v. 35. This is manifested by the Context All the foregoing all the following verses treat of this Subject the Body in the Resurrection Mention is made of a Natural and a Spiritual Body in the verse immediately before v. 44. The same are again brought in immediately after v. 46. Then the force of the Comparison and Opposition maketh this plain It is a sure Rule Comparisons and Oppositions must speak of the same thing to the same point and in the same respect We have endeavoured to prove that the living Soul chiefly and emphatically marketh out the Body of Adam in Paradise when his Body had more of Life and was more a Soul more Angelical than our Souls are now Therefore the Quickning Spirit opposed to the living Soul must especially design the Body of our Jesus in Glory Lastly other Scriptures say the same thing John 3. 6. That which is born of the Flesh is Flesh. That which is born of the Spirit is Spirit That which is born of the Spirit is not only Spiritualized heightned and adorned with Spiritual qualities like the Picture of a Man with Lines and Colours or the Statue of a Man richly gilded One is a Stone the other a piece of Canvas still But it is a Spirit substantially and essentially It is a Spirit not as a Soul or an Angel is a Spirit but as that Spirit is of which it is born after the same manner in which That which is born of the Flesh is Flesh substantially and Flesh of the same kind with that which bringeth it forth As the Father and the Son have both the same humane Nature in a humane Form The humane Nature is one in both But the humane Form is distinct in each and maketh them two Persens so the Divine Nature of the Eternal Spirit springeth up in a Divine Form in that which is born of it The Eternal Spirit bringeth its Birth forth in a Divine Form and at once together with that itself with its own Divine Nature and Divine Form dwelling in it as the Root the Life the Form the Fulness the Fruit the Perfection the Truth the Glory of it the Spiritual Temple the God in the Temple both Spirits in the same Form both mutually Temples to each other both one Spirit Thus it is made a Spirit in the same Form with its Mother-Spirit the Eternal Spirit itself It is made a distinct Spirit It is made one Spirit with the Fountain Spirit It is made a Quickning Spirit having the Fountain of Life and Spirits in itself Now the Body of our blessed Saviour in the Resurrection is new-born from above of the Spirit of Life It is therefore a Spirit of Life a Fountain-Spirit a Quickening Spirit The Resurrection doth not gild doth not spiritualize the Personal or Mystical Body of Jesus Christ. It maketh them Gold within as well as without It maketh them all throughout pure and fine Gold a Spirit of Glory In this Creation and in natural things all excellencies are Qualities Accidents all Beauties are no more than skin-deep In the new Creature in Spiritual Things every excellency is a substance every Beauty is the Essence and Person itself there a Spirit is not excellent or Beautiful or Immortal But each Excellency each Beauty Immortality is that Spirit The Person the Spirit is the Excellency the Beauty Immortality itself Each distinct excellency is a distinct Spirit and all Excellencies all Spirits are one in each one making that a full Assembly the whole Quire in itself They all dwell together and are made perfect in one This is the New-Creature the Spiritual Birth the Resurrection from the Dead How happy and blessed are they who have their part in this Birth in this Resurrection There is another Scripture to this purpose 1 Corin. 6. 17. He that is joyned to the Lord is
one Spirit In the verse before he had said What know ye not that he who is joyned to an Harlot is one Body For two saith he shall be one Flesh. v. 16. Here the discourse is clearly of the Body As the earthly Marriage maketh two Bodies one Flesh the Heavenly Marriage maketh them one Spirit The union between our glorified Lord and our Bodies in the Resurrection is as immediate and entire as between our Saviour and our Souls so that these also are Spirits and one Spirit with him Is not his Body then first a Spirit Doth not the Union between the Divine Nature and his Blessed Body make that a Spirit and one Spirit with itself The glorified Body and Soul of a Saint are one Spirit They are one Spirit with the glorified Body and Soul of their Jesus with the three Persons in the Trinity with all Beautiful and blessed Spirits All are one Spirit Yet are they all distinct Spirits If the distinction were taken away the Harmony the Beauty the Musick the Marriage-joy and Marriage-love in Heaven were all lost Obj. But you will say how can this be Are not Body and Spirit contrary How then can a Body be a Spirit Ans. Flesh and Spirit are every where in Scripture opposed one to the other but not so a Body and a Spirit Those very Terms on which the Contrariety is set so frequently by the Holy Ghost between Flesh and Spirit shew that the Heavenly Body the true Body the Body of Life and Glory is a Spirit I shall instance only in a Twofold Opposition one where the Flesh and the Spirit are set as Life and Death the other where they are set as the Truth or Beauty itself and the Vail upon it 1. The First is Rom. 8. 6. To be carnally minded is Death but to be Spiritually-minded is Life and Peace In each of these Words Life Peace all Joys of Life and Immortality are expressed by the language of the Spirit Both together are Joys heaped upon Joys Blessedness upon Blessedness to express the Infiniteness in which they rise up ever New though there can be never any thing more Or the Circle of Eternity where all Fulnesses of Life and Joy run one into another multiplying themselves upon themselves endlesly Life is the Flourishing State of Things a Perpetual Spring The Happiness of Princes the Blessedness of the Divine Nature is sum'd up in Life Live O King The Lord liveth Peace is the whole Gift and Legacy of Christ to His Saints My Peace I leave with you My Peace I give unto you It is All the Good that goeth along with His Presence and Appearance in His Immortal state Hee stood in the midst of them saying Peace be with you when He appeared to them after His Resurrection Peace is the Plenary Rest of all Parts and Faculties of the whole Person in a perfect Union with and full Fruition of their proper Objects in Perfection The Greek Word for Peace signifieth the Band of all Perfections the Circle of Eternity All things within and without linked together in the Golden Chain of a Blessed and Divine Harmony making an Ornament of Beauty for the Soul to put on making a Musâ—ck to charm the Soul into the Divine Sleep of the sweetest and deepest Complacency The Hebrew Tongue expresseth Both Perfection and Peace by one Word This is the Name of him who was the Eminent Figure of Christ in Glory Solomon This is the Name of Jesus Himself as He sitteth upon the Throne of the Divine Nature in the Kingdom of the Spirit Isa. 9. 6. The Prince of Peace Some translate it very properly The Prince The Peace or Perfection Shalom But to apply this to our purpose The Image of things as they stand in the Spirit is in it self the Appearance of things in this Image is to those who see it Life and Peace that is Eternity of Blessedness Heaven it self But the Image and Appearance of things in Flesh is not onely Dying or Dead It is Death itself The Life of Nature and of Flesh is a Shadow onely of Life and the Death of the True Life which is in the Spirit This universal Image of things which we call the World comprehending the whole Creation in all its Beauty is no more than the Grave in which the Spiritual Image lyeth sleeping the sleep of death 2. The second Opposition between Flesh and Spirit is that of the Truth and the Vail upon the Truth Job 4. 24. Our Saviour saith The Father seeketh such Worshippers as worship Him in Spirit and Truth Spirit and Truth are here joyned in the same sense as Spirit and Life go together Job 6. v. 63. The words that I speak they are Spirit and they are Life The Spirit is the Truth and the Life The Flesh is a Dead Counterfeit as a Picture is the Counterfeit of a Man being neither the Life nor the Truth 1 Joh. 6. 6. The Spirit beareth witness For the Spirit is the Truth The Spirit is the last and onely Witness For the Spirit is the Truth itself the Universal and Eternal Truth There are two Maxims in Philosophy that All Truths and the Essences of things are Eternal The Truth then and Essence of a Saint's Body and of Christ's the true and essential Body is a Spirit in the Eternal Spirit It is not Living but Life it self The Body of Flesh is a Vail upon this True Body which is an Immortal Spirit So it is expresly named Heb. 10. v. 20. where Christ is said to have entred and made a living way for us into the most Holy Place by the rending of the Vail that is His Flesh. The true Body is a Spirit and Spring of Immortality in the most Holy Place the Eternal Spirit When it cometh forth from thence into the open streets and fields of this Creation it casteth over itself the Vail of this Fleshly Body In Death it rendeth and casteth off this Vail of Flesh so it returneth pure and naked in the Resurrection into the most Holy Place into the Eternal Spirit again where it ever stood after an unchangeable manner in its simple and unvailed Beauties So is that Mystery of the Gospel accomplished in the blessed Body of our Saviour No one goeth up into Heaven but he who come down out of Heaven the Son of Man who is in Heaven Qu. But you will ask me now What becometh of this Body of Flesh in the Râ—surrection Ans. What becometh of the Seed of a Plant in the Spring and the Summer The Plant first contracteth its Parts and Powers its Beauties and Sweetâ—â—sses under a Vail while it maketh itself a Seed Then again it breaketh this Seed casteth off the Vail discovereth by degrees its entire Form with all its Flowers and Fruits As before the Plant was hid and imprisoned in every poâ—nt of the Seed so is the Seed now Flourishing and rejoycing with all its several vertues and pleasant Forms in every part of the Plant. We read
such a chariot of Angels with these Persons riding in it 3. The Passage into this Place I will come unto you and take you unto my self that where I am there ye may be also There are three Steps of Christ's Coming to us in Glory 1. Into our whole Spirits by Regeneration 2. Into our whole Souls at death 3. Into our whole Persons Spirit Soul and Body at the Resurrection By every step he maketh a mutual Union so far as he goeth He cometh to us He taketh us to himself that we may be both together in one place in one Spirit He letteth himself down in his Heavenly Palace into us he taketh us up into the Heavenly Palace in himself he maketh our Persons a Heavenly Palace like his glorified Person and one with it This is our passage in Death into Glory Of old God descended upon the Tabernacle in a Cloud the Glory was in the Cloud Then Moses was summoned to enter into the Cloud and so into the Glory where God talked with him In latter times the most excellent Majesty in a 〈◊〉 Cloud overshadowed the Lord Jesus and in overshadowing him transfigured him then in the transfiguration talked to him of his Sonship to the Father and of Love In like manner at the set time the Lord Jesus as a living Temple of Heavenly Glory cometh down upon thee in a white Cloud of some Love-storm or Love-sickness I call it a Love-sickness because it ariseth at once from the Love of the Spirit of the Bride in thee and from the Love of thy Bridegroom to thee from the longings and burning desires of both after the immediate perpetual and full enjoyments of each other As thou entrest into this Cloud and art overshadowed by it thou art in a moment at the same time taken into that Palace of Glory and transfigured into the Glory of that Pallace There thou appearest to be the Son of God the Spouse of the Immortal King God speaketh to thee converseth with thee as a Son and Spouse in one He seeth the Figure of his own Beauties in thy Face and his Heart resteth in thy Bosom He seeth and enjoyeth thy Person as springing up eternally with incomprehensible Pleasures out of the Root of his own Divine Loveliness he feeleth and rellisheth thy Spirit as the flowing of his own sweetnesses from their own Fountain in himself he poureth forth himself in a flood of Beauties and Sweetnesses into thee All his Loves rest in thy Love and he in thee 4. Script I am now come to the last Scripture For we know that if our Earthly House of this Tabernacle be dissolved we have a Building of God an House not made with hands Eternal in the Heavens For in this we groan earnestly desiring to be cloathed upon with our House which is from Heaven If so he that being cloathed we shall not be found naked For we that are in this Tabernacle do groan being burthened not that we would be uncloathed but cloathed upon that Mortality might be swallowed up of Life Now he that hath wrought us for this self-same thing is God who hath also given us the Earnest of the Spirit 2 Cor. 5 1 2 3 4 5. This is a rich and deep Scripture What expressions of Death are those How full of Joy Not to be found naked Naked of any support or comfort Of any cloathing of Being or Beauty Essence or Substance Form or Fulness in Person or Relations Not to be uncloathed Of any Garment of Light or Life To be cloathed upon with an House from Heaven To have the Lord Jesus as a circling Glory coming down upon this Image in which we now dwell neither taking away the Nature nor Form of any thing that here we are or have but taking up all as sacred Mysteries into a Temple of Glory giving them a place for ever in this Temple penetrating filling and cloathing them the Glory To have Mortality swallowed up of Life To lose none of the things or entertainments which here we enjoy in this mortal state but the mortality of them only and that not by Death breaking them down with violence but by the sweet breakings in of Life and Immortality upon them not by a blackness of Darkness dreadfully over-spreading them but a brightness of Eternal Glory delightfully rising upon them like the Sun upon the beautiful Forms of Heaven and Earth after they have weakly appeared in the melancholy Beams of the Moon shining faintly in the shade of the Night And He that hath wrought us for the Self-same Thing is God It is a Divine Hand and Skill which hath framed and fashioned us to this capacity It is God who by his own operations in us not mediately as in tâ—e works of Nature but immediately as in all works of Grace and Glory hath wrought out this Spiritual and Divine Being this Spiritual and Divine Nature in us which never dyeth but is changed from Glory to Glory which in Death putteth off nothing but putteth on a greater and purer Light upon its weaker Lights and Shades piercing thorow and breaking up delusive Shapes formed out of the Darkness of remaining night by stronger Beams of Glory falling from above Who hath also given us the Earnest of his Spirit An Earnest is part of the Sum in present and an assurance of the rest God doth not only frame a Spiritual work like a new Heaven in us but giveth us the Person of his Spirit himself in which the Persons of the Father and the Son are seen together unvailed in their Union and Communion of Beauties and Loves in the unity of which all Angels and Blessed Spirits dwell together as their proper Center and Circle This Spirit God giveth to be in the Spiritual Nature framed by himself in us as a new Sun in the new Heaven This Spirit in us is the Earnest of our Death a foretast of its Sweetness and Delights a vision in part beforehand of the manner of our dying and an assurance of the compleating of its season after the same Beautiful and pleasant Image As at the first Effusion of the Spirit upon us or any new Effusion as at any Act of the Spirit when he shineth our freshly in us this Natural Image of Things is no more a Light of Glory Forms of Glory Immortal Spirits full of a Divine Beauty and Majesty appear every where They are alone and there is nothing besides in the whole space of Things above or below past present or to come As they are so are we All Things are one Vision of Divine Glory Neither do we perceive how one Image of Things goeth and another cometh Both are done one is come the other is gone in the same moment in the twinkling or cast of an Eye So is Death This is the Earnest of our Death This is a step of Death a foretast of it So shall Death he perfected us I have three Observations to make upon this Scripture besides that which I have
diffused is given to us by the Father in the Glorified Person of Christ. This is the Glorifying of His Person the Pouring forth of this Love which is the Gold of the Temple the Glory of Eternity in Him as in a Common Person in which the whole Creation lyeth Before I leave this Scripture which I have brought for the Proof of my Doctrine ye who hear and ye who read stand still a while and together with me gaze upon admire the riches of the glory of the Grace and Love of God in the Gospel This saith St. John is the Record that He hath given us Eternal Life and this Life is in His Son You have here the whole Substance of the Gospel the Record of God the Glad Tydings from Heaven summ'd up It is Love This Love lyeth in Three Parts 1. Free Grace in these words God hath given us 2. The Gift of Free Grace Eternal Life You have heard already that the Eternity the Perfection and Crown of Life is Love 3. The Lovely Seat of this Gift and this Life this Love is in His Son Behold how the Love of the Gospel is no other than the Divine Nature and the 3 Parts of this Love the 3 Persons in that Divine Nature 1 Free Grace is the Fountain of Love the Fountain of the God-Head the Father the Giver 2. The Gift is the Holy Spirit Love itself the Eternity of Life and Love the Collection of all Loves and Lives in Eternity the Gathering together of all the pure and sweet Waters of Love and Life into One Place 3. The Seat of this Gift the Son The Person of our Bridegroom is that vast bright and Beautiful Deep prepared as a place for those pleasant Waters those Treasures of Love How are the Windows of the God-Head here set wide open to pour down Showers of Love How are the great Deeps of the God-Head broken up to send forth Floods of Love What a Blessed Deluge of Love is here enough to drown ten thousand Worlds of Sins and Souls after a Lovely manner so that the Sins shall never live nor appear more the Souls shall never dye nor be at all darkened any more Come now ye unbelieving Hearts be subdued to the Faith of the Gospel by the Strength of this Love Come ye hard Hearts bee softned by the Sweetness of this Love Come ye unclean Hearts be refined be Spiritualised be raised above Sense Flesh by the Purity of this Love All the Strength all the Sweetness all the Purity and Pure Beauties of the Divine Nature are concurrent in this Love The Three Glorious Persons in the Trinity are no other than Love itself in so many Forms of Beauty and Blessedness acting those Heavenly Parts which may make all the Joys and Glories of Love compleat in them and in you I shall prosecute my Doctrine under three Heads 1. The Nature of Divine Love 2. The Effusion or pouring forth of this Love 3. The Person of our Lord Jesus as this Love is poured forth into him 1. Head The Nature of Divine Love I shall endeavour to explain this to you by three Descriptions 1. Descript. Divine Love is a Union between God as a Lover and the Soul as his Love 1 Cor. 6. 16 17. It is said they two shall be one Flesh. But he that is joyned to the Lord is one Spirit Marriage is the Solemnity Festival and Crown of Love The Marriage-Union is the perfection of the Love-Union The Spirit speaketh here of a Marriage in the Flesh as a Figure and Foil only but of the Marriage in the Spirit as Love-Union in its Lustre and its Life This Love-Union hath three Parts 1. There is a Unity which is the ground of Love All Love springeth from this Divine Seed sown throughout all things a Primitive and Original Unity 2. There is a Distinction in the Unity which is the Life of Love This maketh the Lovers The Unity springeth up within itself into a Distinct and Beautiful Image of itself that it may be both its Lover and its Love 3. There is a Union of these two the Original and its own Life-Image as they stand distinct in the Unity This is Love consummate This is the Marriage-bed of Divine Love ever flourishing and fruitful Here it multiplieth itself into innumerable Loves Beauties and Joys which flow endlesly fresh every moment out of this sacred Fountain Thus Love is the Circle of Eternity hath its beginning in itself springeth up out of itself returneth again into itself without beginning or end Thus in Heavenly Love first one is made two then two are made one again So is it all four in one a Birth a Marriage a Death a Resurrection in a continual Circle while they are ever bringing forth one another dying into each other rising again one out of the other and in all united This is the Divine sport or play of Spiritual Love You shall see these three parts of the Heavenly Love-union in three Images in Heaven in Paradise in the Soul 1. Love-Union in Heaven The first Person in the Trinity is the God-Head in the Unity which is the Center and Spring of all Love The Second Person is the God-Head distinguishing itself into a variety of Persons in the Unity The God-Head in the glorious and deep center of its Unity springeth up into an express Image of itself shining forth from the Unity and shining back upon it in the brightness of all its own Glories within its own Divine deep and Center This is to the Father perfectly Himself his Son and his Spouse all in one The Spirit is the Third Person This is the Union of the other two Divines therefore peculiarly appropriate the name of Love to this Person The manner of his Production is expressed by a Procession from the Father and the Son joyntly by way of breathing as the sweets of two Flowers mingling in the same Air or as the Divine Kiss of two Spirits by which they breath forth themselves each into other and become two Spirits in one This is the first Image of the Love-Union in Heaven where the Mystery of the Trinity is the high and Holy Mystery of Love in its Original Here first of all one is made two and those two are made one again 2. Love-Union in Paradise Adam and Eve together with the race of all Living to which Eve was Mother stood at first in Adam all in one Male and Female made He him Gen. 1. v. This was Humane Nature in its Unity the figure of the Divine Unity the Father in the Trinity Then Eve was taken out of Adam The Unity was distinguished into two Persons and Sexes within itself For Adam saith of Eve after the distinction This is Flesh of my Flesh and Bone of my Bone The Unity of the Nature continued in the two Sexes Now the Woman was the Image and the Glory of the Man in Paradise as the Son is the Image of the Father and the Brightness of
that which is Natural then that which is Spiritual so it is true in this First is the Servile State in Religion then the Son-like So we read Gal. 4. 7. Now are ye no more Servants but Sons Thus the Son-like State is the second step or Remove in Religion But it will be necessary for me to open the Servile State first that the Son-like may be the better understood 1. State Servile This State hath Four Signs 1. Sign Fear 2. Sign Dependencies 3. Sign Forms 4. Sign Solicitude 1. Sign Fear A Saint in a Servile State serves God chiefly from a Principle of Fear Rom. 8. 15. Ye have not received the Spirit of Bondage again to fear St. Paul doth not speak here of a Sinful State in Nature but of a Servile State in Grace This will appear clearly if you compare this place with the fourth Chapter of the Epistle to the Galatians You shall see in both Places the Twofold State of a Servant and a Son in Religion described alike almost in the same terms Rom. 8. 15. Ye have not received the Spirit of Bondage again Galat. 4. 1. The Heir while a Child differeth nothing from a Servant v. 3. Ye were in bondage to worldly Elements V. 7. Now are ye no longer Servants Rom. 8. 15 17. But the Spirit of Adoption whereby ye cry Abba Father Now are ye Sons if Sons then Heirs Galat. 4. 6. He hath sent forth the Spirit of his Son into our Hearts whereby we cry Abba Father 7. Sons and Heirs c. Thus the Spirit of Bondage is a Spirit sent forth from God in the ministry of the Law Therefore the Apostle saith Ye have not received the Spirit of Bondage This Spirit begets men to God but it is in a Servile-State by and to Fear Fear is the Seed and Fruit of this Spirit So a man by it becomes a Son to God but by the Bond-woman So he is partly a Son partly a Servant or rather a Son in the State of a Servant But I must further explain this Fear by 1. The Distinction of Fear 2. The Object 1. The Distinction of Fear There is a Twofold Fear 1. Fear Slavish 2. Fear Filial 1. Fear Slavish This Fear comes before Love and is cast out when Love comes 1 John 4. 18. Perfect Love casteth out Fear But what Fear is this That which is Slavish So it is added Fear hath Torment A Slavish Fear is to the Heart as Fire is to Gold Gold is wrought by the Fire to a softness and fitness to receive the King's Image then it is taken out of the Fire So this Fear subdues the Heart to a yielding temper to receive the Impressions and Image of God in Love Then it is cast ouâ— 2. Fear Filial This follows after Love flows from it is as sweet and desirable as Love itself The Scripture saith in one Place Who would not fear thee This Fear is a Plyantness of the Soul to God yielding to him form a near sense of his Greatness and Goodness both in one It is like the Bowing of some Flowers towards the Sun being toucht with his Influences and Beams Revel 14. 6. An Angel in the midst of Heaven preacheth the Everlasting Gospel What is the Everlasting Gospel The glad Tidings of Eternal Love in God to the Creature This Angel at the seventh v. cries aloud Fear God This Fear answers Love and Ecchos to it in the Heart Love saith God is thine Fear saith I will no more be mine own Love saith God will come down into thee and fill thee Fear saith I will sink down out of my self and give way to God The Filial Fear is proper to the Son-like State It is the Slavish Fear which is the Sign of that Servile State of which we now speak A Son-like State hath Love for its Eldest Child Fear for its Youngest A Servile State hath Fear for its First-born Love here is a Younger Brother In the Son Fear is the Motion of Love In the Servant it is the Motive to Love The Servant is the Son of the Bond-woman The Son is born of the Free-woman The Soul in a Servile State of Religion ascends out of Flesh towards God So Fear is First and Love riseth out of Fear as Fire out of Smoak The Soul in a Son-like state descends comes down from God as a Bride ready trim'd So Lâ—ve is First and brings forth Fear as a pure Flame breaths from it a fine Air. This is the Distinction of Fear This the Sign of a Servile State a Slavish Fear 2. The Object of Fear This is exprest by the Holy Ghost Heb. 2. 15 Those that were held in bondage by the Fear of Death The Jews were under the Law in a Servile State under a Slavish Fear This Fear had Death in its Eye for its Object Death hath two things in it Loss and Pain Loss of Life with all the Sweets and Comforts of Life Pain in the Labours and Pangs at the parting of Soul and Body Thus a Slavish Fear hath a Twofold Object 1 Object Loss 2. Object Pain 1. Object Loss A Christian in a Servile State fears the Loss of God more than God The Fear of God makes a man sink out of himself into God Fear of Loss of him makes a man apt to sink into himself in Despair A Servile Christian fears the loss of Gods Favour more than the loss of God the loss of the Fruits of his Favour which are Peace within Prosperity without more than the loss of his Favour 2. Object Pain A Spiritual Son-like Saint fears the Departures of God the loss of Divine Enjoyments more then all Pains or Tortures But the Servant in Religion is not any thing so much sensible of the loss of all the joys in Heaven as he is struck with trembles at the pains of Hell Iohn the Baptist was a Figure of the Servile State He presseth his Exhortation with such Reasons as these The Axe is laid to the Root of the Tree Save your selves from that wrath which is to come Iesus Christ was the Head and Figure of the Son-like State He moveth by other Arguments The Kingdom of God is at hand Light is come into the World Come to me and have life in abundance I have done with the First and most apparent Sign of a Servile State Fear 2. Sign Dependencies A Servile Christian seeks God chiefly by outward Assistances Gal. 3. 24. The Law was a School-master to bring us to Christ. A School-master ties Children to their set Times Rules Exercises till they can speak a Language judge of Truth converse with wisdom naturally from inward and free Principles So the Law which is the Mistris under whom we are in bondage teacheth us to seek Communion with God at peculiar Times The Forming of our Spirits according to God by particular Rules The Deriving of Truths Strengths Comforts from God by several Performances This is our way of Life till the Seed of Life be come up
from God Now being brought under the Law thou art near to Him When thou shalt be brought up into the Light of the Gospel thou wilt see thy self in Him 4. Priviledge Peculiar Worship The Covenants the giving of the Law The Service of God pertained to the Israelites Rom. 9. 3. Thou art an Israelite a Kinsman of Christ and all the Saints nay a Brother according to the Flesh if thou hast the Work of the Law upon thy Heart The Covenant nay both Covenants in the Letter in the Outward Dispensation and Administration belong to thee Thou hast a Right to all the Ordinances and to every Instituted Service of God The Promises in the Proposal of them concern thee in the First Place Go then to the Sacraments Pray Read the Word Hearken to the Promises whatever thy Troubles or Terrours be These are appointed for thee to keep to Comfort to carry thee on till Christ be revealed in thee 5. Priviledge The Pledge and Type of Spiritual and Eternal things Rom. 9. 4. The Promises The Fathers Christ according to the Flesh. When thou feelest the Bondage of the Law to lie heaviest upon thee thou hast this to comfort thy self with All the Saints of old in whose Loyns the Life and Heirs of all Grace and Glory lay lived in this State and were subject to the Law even until death Jesus Christ Himself was born of Legal Parents and made under the Law Besides The Law is a Fleshly Image of all the Joys of the Gospel and the Spirit and Heaven The Law holds them forth all not in the Type or Image only but in the Prophecy of them as being certainly to come Moses and the Prophets go together and Moses himself is One of the Chief of the Prophets As Christ according to the Flesh was an Israelite so the Law is the Beauty and Glory of Christ in the Flesh testifying of itself and its own coming in the Spirit Sit down then under thy Fig-tree under the Shadow of the Law with good Nathaniel till thy Vine be grown up There look on Him who seeth thee Behold that Glory which looks forth in the Law as in a Fleshly Image of itself Feed thy self with the Expectations of his Shining out whom this Image prophesies of to thee When he discovers himself thou shalt know that He was in Covenant and Communion with thee even when thou wert under the Fig-tree 6. Priviledge You may have a Precious Seed in you While you are Legal you are in Bondage to many Fears and Terrours You weep for you say you can discover nothing of Christ in you It is true the Seed is not come up yet but it may be Sown You come not Rejoycing and bearing your Sheafs with you yet you may be those who go forth weeping and carrying your Precious Seed with you When Darkness would drive you to Despair then take to your selves the words of St. Paul Gal. 3. 23. Before Faith that is the Revelation of Christ in my Flesh I am kept under the Law under Terrours and Rigours Shut up in Darkness and Fear from all Comforts or Confidence unto the Faith that Appearance of Christ which shall be revealed but now is hid as a Seed only in me Though thou canst not yet with good old Simeon sing over Jesus Christ in thine Arms a Song of Peace and Rest to thy Soul yet thou mayst with Mary have him in thy Womb. This Burthen which thou bearest and goest with so heavily may be the Burthen of the Lord the Immortal Word in thee These Pangs which thou feelest may be not to the Death of thy Soul but the Birth of a Son a Saviour whose coming forth shall make thee to forget all thy Sorrows and Rejoyce because a Son is born unto thee by which Birth thou art no more a Servant but a Son I have now done speaking of the Servile and come to the Son-like State in Religion 2. The Son-like State This is known by a Four-fold Property 1. Love 2. Life 3. Spirituality 4. Resignation 1. Property Love I shall shew this in two places of Scripture 1. Scripture Galat. 4. 6. Because ye are Sons he hath sent forth the Spirit of his Son into your hearts crying Abba Father St. Paul in these words toucheth four Things which will much open this Point and this Particular 1. The Sonship of a Saint 2. The Concealment of this Sonship 3. The Discovery of it 4. The Effect of this Discovery 1. The Sonship of a Saint This is the Union of a Saint in one Spirit with him who is the only begotten Son of the Father Jesus Christ. It is the Fellowship of the Person of a Saint in one Life one Image with the Person of his blessed Saviour The Apostle unites these two our being Sons and our having the Spirit of his Son And that which St. Paul in this place calls The Spirit of His Son he calls the Spirit of Adoption Rom. 8. 15. That Spirit which is the Spirit of all the Sons of God 2. The Concealment of this Sonship The coming of the Spirit into our Souls doth not make us Sons but manifests us to be such We are First Sons and then the Spirit of his Son is sent forth into our Spirits So we read plainly Because ye are Sons he hath sent forth the Spirit of his Son into your Hearts While we live in sin and slavery we are in truth Sons though we be as Princes in disguise Yet ever God retains in himself the Root and Image of our Persons as of Sons So our State of Sonship is twice hid once in the Secret of divine Glory again under the Shadow of our Flesh. 3. The Discovery of this Sonship This is by the sending of the Spirit into our Hearts This Spirit is manifold Ephes. 4. 3. Keeping the unity of the Spirit in the bond of peace Where the Unity is kept by a Bond there a Multiplicity is clearly signified 1 Cor. 12. 13. We are all baptized by one Spirit into one Body Christ and his Saints are there spoken of All these together are one Body of Divinity and Glory Each particular Saint is a Member of this Glory a Son or Child of this Divinity Each one hath the same Spirit which comprehends all the Persons of our Saviour and his Brethren God in his own time sends down this Spirit upon every one of his Sons When it comes it discovereth in itself thy Saviours Person and thine in one Light Life and Form in one Relation to God as being both Sons The Spirit shining forth in thy Spirit shews itself at once One with God and One with Thee So it becomes both the Witness and the Evidence of thy Relation to God as of a Son to a Father Therefore St. Paul teacheth us Rom. 8. 16. The Spirit beareth witness with our Spirits that we are the Sons of God The Spirit is the Brightness of the Godhead which as it descends into our bosoms opens the Godhead to
us there discovers us to our selves as we were Eternally comprehended in that Root as we grow up out of it as we abide and flourish in it This Spirit being immediately united to God immediately united to our Spirits is an immediate Testimony of our Sonship 4 The Effect of this Discovery He hath sent forth the Spirit of his Son into our Hearts crying Abba Father The natural Effect of our Sonship made manifest in us is a natural Affection to our Father While we are in the State of Nature we know not whence we come nor whither we go when once we have received the Spirit of Sons we then see God to be the Father who did bear us in his Loyns from Eternity who brought us forth into this World who can never forget us though a Woman should forget her only Child who hath ever Bowels of a Father care tenderness sweetness towards us who cannot always hold but He must discover himself to us When a Saint feels these Workings of the Spirit of God in his own Spirit then his Bowels turn within him then he melts then he casts himself into the Embraces of his God and cries My Father Abba Father Thus God gives a Check to our Lusts changing them into a divine Love by Discovery This is the First place of Scripture 2. Scripture 1 Joh. 4. 16. 17. He that dwells in Love dwells in God and God dwells in him For God is Love In this is Love made perfect that we may have Boldness before him in the day of Iudgment Because as He is so are we in this World Two things are taught us in these words 1. The Relation between God and a Saint in an Evangelical State 2. The Affection of such a Saint towards God 1. The Relation between God and a Saint in an Evangelical State The Relation between a Father and a Son in Nature hath three Parts 1. Part. The Nature of the Father is in the Person of the Son It is one in both as the Sap and Seminal Power is the same thorow the whole Tree 2. Part. The Person of the Son subsists in the Nature of the Father as the Body of the Tree in the Root 3. Part. The Person of the Father propagates and multiplies itself in the Person of the Son as the Body of a Tree runs out into Branches Such a Relation with so many Parts is there between God and a Saint as between Father and Son 1. Part. The Divine nature is in the Person of a Saint as the Fountain of his Being the Fulness of his Person Thus St. John saith We dwell in God not in the Fleshly Image of God as a Servile Christian but in the Spiritual Image the naked Bosom of the Godhead 2. Part. The Person of a Saint is in the Divine Nature as in his Root in his Element in his proper Principle as that which comprehends him communicates itself to him sustains him flows in upon him shows itself in all things possesseth acts him entirely Thus saith St. John We dwell in God that is as a Worldly Spirit dwells in the Spirit of this World 3. Part. God propagates himself in a Saint Both are one Life one Spirit multiplying itself into various Forms Both unitedly and in One pass thorow all Forms So St. John again teacheth As He is so are we in this World This is the Relation between God and a Saint in an Evangelical State as that between a Father and a Son 2. The Affection of a Son-like Saint towards God To dwell in God and dwell in Love to have God and to have Love dwelling in us are both One thing For God is Love God is an Infinite Sweetness which is both Fountain and Sea in one a Fountain sending forth many Streams many Sons a Sea drawing all into its own Bosom again by a Natural course He then that is a Son of God is a Son of Love Love of that first Love coming forth from it and returning thither whence it first came This Son-like or Filial Love hath Two Characters 1. Character The Degree 2. Character The Extent 1. Character The Degree of Love Love in a Son-like Saint riseth to a Confidence a Boldness in the presence of God even then when he puts on the most terrible Appearance in the day of Judgment The Ground of this Boldness in a Filial love is Three-fold 1. Reason A Saint that is a Son knows and feels God to be Love 2. Reason He knows himself to be in this Love to be One with God in his Heavenly Glory 3. Reason He knows this Love to be in him God to be one with him in his worldly Disguise We have boldness because as he is so are we in this World All these Three Reasons are wrapt up in this One Clause As he is in the World Love itself so are we with Him sensible of Him As He is in the World and at once above the World in Glory so are we in Him As he is in the World clothing his Divine Substance with Fleshly Appearances so are we because he is in us This is the first Character of a Filial Love 2. Character Extent of Love A Saint that is a Son hath not a particular Love to God or any Object He is as his Father is Love in its full Latitude He dwells in Love Love is the Air in which he breaths in which he receives all Shapes of things in which he communicates himself to them A Son of God is like his Father in Two Things 1. He is a beautiful Light shining upon all things equally stamping its own bright Form upon them so beholding them 2. He is a Cloud of Sweetness like gentle and soft Rain falling upon every thing till it have sweetned it by degrees to the same height and enjoying it in that Sweetness Exhortation Make God your only Mark and Aim What is it which you seek for Love God is Love What is it which makes every Action or suffering sweet This if Love be the beginning What gives you Rest in every End of things Love Then seek God above all things Make him the Beginning and the End of your way So you shall have a sweet Rest in all For He is Love How strange is that perverseness which is in the Nature of man When man was first made he was placed in a Garden where he had liberty to eat of all the Trees excepting one Tree only which bare all manner of Curses for Fruit the Forbidden Tree Yet then man eats of this one Tree and lets the rest alone Now all the Trees in the same Garden which are all Creatures in the World have wo and death growing upon them There is one Tree only in the m'dst of the Garden bringing forth Glory and Immortality This Tree is God Now man will feed plentifully on all the other Trees but will not touch this Tree of Life We all have Notions in our heads and Expressions upon our Tongues concerning God
not that God to be their Father It is my Fathers Pleasure to take care of me It shall be my only care to please him If I be careful for any outward thing my care shall be not a Solicitude for my self but Obedience to Him Yet the care of this also shall be upon him For if my Father cloath the Flowers and my Flesh will he not much more cloath my Soul if He feed the Birds and my Body will He not much more feed my immortal Part with food convenient for it 2. Resignation in Woes When our dear Lord saw a black Sea of Horrours ready to break upon him when he heard the Tempest of Divine wrath now roar about him in the midst of all this he maintains a Calm upon his Spirit by a Resignation of himself and all things to his Father Father not my Will but Thine be done There is nothing so natural as for a Child to run to the lap of its Parents in extremities and to have a Confidence in them It is as natural for a Child of God in pains or griefs to cast itself into the arms of God and there to breath forth its sorrows after such a manner as this My God thou art my Father thou hast a greater share in me than I have in my self I was thine before I was mine own Thou gavest my Being to me and me to my self O how great is thy Dearness towards me thine own How great is thy Delight in me Thou art far nearer to me than my Self to my Self I have my Being not in my Self but in Thee I am the Branch thou art the Sap the Spirit that runs thorow this Branch and quickens it How much more quick more deep more full a Sense hast thou my God of all my Sufferings than I can have Thou canst do all things Thou hast Strength I have none Thou knowest all things Thou hast Wisdom I have none I then give over my whole Being unto thee Bear me as thou dost always in thine Arms and carry me whither thou wilt Comprehend me as One with Thee Let me be Thine be Thou mine and do what thou wilt with me I can fall no lower than thou fallest with me When I am at lowest I shall have thy Power and Wisdom beneath me As thou risest thou shalt raise me together with thy self by These Application Use. 1. A Conviction of the Evil in Sin Can I think and not think that I have a Being Can I think that I have a Being and not think that I have it from God the Fountain of Being Can I think that I have my Being from Him and not think of Him as my Father Can I think of Him as of a Father and oppose my Will to His Will and cherish in my Breast an Enmity against him This I do as often as I Sin Is there any thing so Unnatural as Sin I will press this Dissuasion from Sin by a Two-fold Aggravation of the Evil in it 1. Aggravation There is no Obligatiâ—n like to that of a Child to its Father A Mans Wife is his Glory 1 Corin. 11. 8. But it is the Glory of an Image For the Man is the Head of the Woman who is of the Man But the Father is the First the Fountain Glory of the Child its Head For the Child is of the Father God is the Father of us all our Head our Glory Do we then refuse to be guided by him Do we chuse our Shame instead of him Can we cut our selves off from him to unite our selves to vanity and make our Lusts our Head A Man should love his Wife as his own Body saith St. Paul Ephes. 5. 28. A Man's Wife is as Himself But a Father is more The Lord Jesus said It is more Blessed to give than to receive The Child is to honour to love its Father above itself as a greater a more Blessed Thing as that which gives itself to itself Our God is our Father How unnatural then is it to prefer our Self nay the Brutish the sensual part of our selves nay the Disorders of that part before Him The Apostle fitly joyned these Two Lovers of Pleasure more than Lovers of God without natural Affection 2. Aggravation There is no such Father as God is God is twice our Father once by Nature another time by Grace When we Sin against him we are his Enemies four times over 1. We deface his Image in our Natural man 2. We obscure and oppose his Heavenly Image 3. We grieve the Spirit of His Grace 4. We crucifie his Son Shall we be less than Men to him because he is more than a Friend to us Shall we be worse than Single Enemies to him because he is better than a Single Father to us O Let us take heed how we refuse the Commands of our God as a Father lest we receive not from him the Comforts of a Father in our Confusions and Desolations when we shall most need them lest we be not received by Him into the Bosom of a Father when Death shall take away all other Refuges Use. 2. Exhortation Consolation to the Children of God Maintain the Affections and Obedience of Children towards God Have the Confidence and Comfort of Children in God Remember this always that God is your Father It was this that carryed on Jesus Christ with so much Integrity and Industry thorow Life thorow Death Jobn 17 4. Father I have finished the Work which thou gavest me to do It was this comforted Jesus Christ in the Darkest Night of Affliction when he was forsaken by all his followers and Friends John 16. 24. Yet I am not alone for my Father is with me Would you have Oyl for the Wheels of your Spirit to make it run swiftly smoothly and sweetly thorow the hardest and roughest Employments Say this over often to your Spirits This is the Work of my Father Would you have Oyl for the Lamp of your Hearts to make it burn with a bright and chearful Fâ—ame in the greatest Trouble Say this over often to your Hearts This is the Will of my Father Enforce this double Uâ—e upon thy self by Three Considerations 1. Consider God is by Nature more than a Natural Father to thee Thou hast thy Being not only of but in Him In Him we live and move and have our Being Acts 17. 28. Can then thy God forget thee or thou neglect Him while thou art in his Power his Presence his Arms his Bosom There thou art ever Canst thou lie in his Embraces grow up out of his Heart and see him frown at Sin and yet Sin and yet not melt under his Frown Can he hold thee in his Spirit as one Spirit with him and hear thee groan and feel thy heart beat and yet not melt over thee 2. Consider God is by nature many Fathers to thee The Continuation of thy Being is a continued Creation For it flows forth from God fresh every moment So many moments as there are in
speak of the things touching the King My Tongue is as the pen of a ready writer The Heart was here full A Spring of Heavenly Sweetness had opened itself in it It bubled and boyled up apace It enlarged itself into a Flood of matter But all was touching the King the Beauty the Glory the Graciousness the Pleasantness the Love the Power of Jesus Christ. And the Heart full of this Blessed matter empties itself again as fully upon Jesus Christ. My Tongue is as the Pen of a ready Writer I have now shewn you the Third Part of Spiritual Joy which is the Activity of the Soul in God Use. 1. For Instruction Spiritual Ioy is no Secure Slothful Carnal thing 1. Spiritual Joy is no Secure thing It hath the least and the greatest Security in it It suffers a man to be least of all secure in himself or in any Creature that he may be most secure in God True Joy consists in the Heightning of the Soul towards God The Soul that is acquainted with this Joy hath a Fear and Trembling upon her while she is among the Creatures though she be in the Fulness of them She can rest no where till she get up above them all and come to God God makes a Gracious Promise to a good Man Psal. 91. 14. I will sâ—t him on high because he hath known my name The word signifies the setting of a man in a Strong Castle situate on a High Rock The God-Head is the Rock the Messiah or the Humanity of Jesus Christ is the Castle upon this Rock A Holy Soul is in Safety and may be in very great Security but not in her self nor in the World Her Safety and Security lies in being carried upward and set on high in being encompassed with Jesus Christ and God as with a Tower of Defence The Soul hath her high Rock and her Strong Castle of Spiritual Joy and Triumph not in the knowledge of any thing here below not in any Earthly acquaintance but in the knowledge of God I will set him on High because he hath known me If we be in the Light as God is Light then is our Joy full and the consolations of the Lord Jesus cleanse our Hearts from all Clouds of Griefs and Fears This is the First Instruction 2. Spiritual Joy is no Sluggish Thing It is the Enlargement and Activity of the Soul I went by the Field of the Sluggard saith Solomon end I saw it over-grown with Thorns Thy Spirit is thy Field If thou be not plowing it up with the Cross of Christ and sowing it with the Seeds of Grace Glory and Immortality by the Life of Christ and waiting for and gathering and feeding upon the Appearances of these in thee thou art this Sluggard and canst expect nothing but Thorns That Soul which is not Spiritually active in Christ will be miserably passive in Cares and Confusions Divine Joy is the Highest and most Harmonious Activity of the Soul upon the highest Excellencies of the Best and most Blessed Object which is Jesus Christ. While the Husband-man sleepeth Tares are Sown If Jesus Christ be asleep in the Ship the Winds toss it and the Waves fill it A sleepy or sluggish temper of Spirit breeds Fears Cares and all Sorts of Troubles Awaken the Lord Jesus in thy Spirit and be thy self awake in his Spirit if thou wouldst have Peace and Joy 3. Spiritual Joy is no Carnal or Fleshly Thing This is the Third Instruction The Joy of the Spirit is the Exercise and Entertainment of the Soul on God Mark the Temper and Spirit of St. Iohn 1 John 1. 3. That which we have seen and heard declare we unto you that ye also may have Fellowship with us and truly our Fellowship is with the Father and with the Son Iesus Christ. V. 4. And these things write we unto you that your Ioy may be full V. 5. This then is the Message which we have heard of him and declare unto you that God is Light and in him there is no Darkness at all Spiritual Joy springs from seeing Spiritual Objects and hearing Spiritual Mysteries The Eye is not satisfied with seeing nor the Ear with hearing Saith Solomon Eccl. 1. 8. The Natural Eye and Ear can convey no Satisfaction to us For they are but a Dream The Sight and hearing of the Things of this Life can give no Satisfaction for they are but a Shadow A Full Joy Joy and fulness both together come by a Spiritual way of seeing and hearing the Things of Eternal Life You may have a slight empty vanishing Joy by Fellowship with the Pleasures and Glories of the Flesh. But if you will have a full and solid Joy which may endure for ever your Fellowship must be with the Father and the Son Jesus Christ. Bring before your Spirits the Excellencies and Delights of the whole World Let all the Creatures send into your Souls from the best Hand Messages of their Loveliness and Loves You for all this can have no true Joy no compleat Joy in any of these things For all the Creatures have in their highest Sweetnesses and Glories a Darkness which will begets Doubts Fears and Distractions in you Would you have Joy Seek it in the Declaration and Discovery of God who is Light and hath no Darkness in him Seek it in the Contemplations of God by his own Light So long thou shalt have Peace and Joy as thou turnest away thy Spirit from the Lying Vanities of the Creature and takest in and livest upon Messages of God which are brought in upon thee by God himself Behold the Face of God and thy Heart shall live in Pleasures For in his Face is the Fulness of Joy with all manner of Pleasantnesses without any uncomfortable Dash or Mixture of Darkness But while thine Eye looks upon the Sparklings or Appearances of any Creature thine Heart shall never be without the biting of the Serpent So much for the First Use. Use 2. Exhortation Press forward toward the High Calling of this Royal and Joyful State in Religion Your Fears Doubts and Servile Tempers in your Religion arise from a want of Growth Forget that which you have already attained and follow hard after Jesus Christ. There is before you a State of Peace Pleasure and Perfection in a Kind Travel on thorow this vale of Tears in which you now are from Strength to Strength till you come to see the God of Gods on Mount Sien in this State of Royalty and Joy But you may now ask me Two Quesâ—â—â— Quest. 1. Whether is this Royal and Joyful State of Holiness attainable in this Life May we enter into the Kingdom of Heaven before we go out of this Body Dath not St. Paul say that Flesh and Blood cannot inherit the Kingdom of Heaven â— Corin. 15. 50. My Answer to this Question is Four-folâ—â—â— 1. Answ. So far as we are risen with Christ while we are on Earth So far we are entred into the Kingdom of Hâ—â—â—en before
Jesus Christ. We sprung up in Eternity in the Heart of God out of the Person of the Lord Jesus there as Images of him who as he rose up in the Divine Nature the essential Image of it was Fruitful from the Root of that Nature according to the Power of Life and Store of Spirit in it So he multiplied himself by the strength of the Father into many such Images in the heart and thoughts of God Thus we were chosen in and by him Thus also we were chosen to be Conformed to the Image of this Son as you shall read Rom. 8. 29. Whom he did foreknow he did also predestinate to be conform'd to the Image of his Son The Fathers fore-knowledge of us in his Son was the ground of our predestination by him and conformity to him A chief part in Christ is the dark part his Sufferings a chief part of our Conformity to him lies in our Sufferings and Sorrows Rom. 8. 17. Joynt-heirs with Christ if so be we suffer with him that we may be also glorified together Our whole inheritance is our conformity to the Lord Jesus This Inheritance lies as well in Suffering as in being glorified We have a double interest in Christ One in the Unity of his Spirit Another in the variety of his Body According to our First interest we are one with Christ that is by the Unity of the Spirit 1 Cor. 6. 17. So we are to have the fulness of Christs Sufferings form'd over again upon our Persons in the Spirit 2 Cor. 4. 10. According to our Second interest in the Body of Christ we are only particular members 1 Cor. 6. 15. In this particular membership a particular 〈◊〉 of Sufferings pertains to us according to our place in the Body The portion of sorrow allotted to every Saint in this capacity is as much inferiour to the miseries of our Blessed Saviour as that Member is inferiour to the Head But for this reason the Providence of God leads us to occasions of sorrow and then opens in us a spring of Sorrow that we may fulfil our measure in the sufferings of Christ Col. 1. 21. This is the first Mystery of our Griefs our Conformity to Christ that we may be Brethren Spouses and Members of Christ. 2 Mystery Our Complyance with the Will of God We mourn that we may be like Christ Brethren grown up from one Root with him Spouses drawn forth from his side Bone of his Bone Flesh of his Flesh Principle of his Principle Image of his Image Strength of his Strength Weakness of his Weakness But now you may ask what the mystery of all sufferings and griefs are as they are Christ's first and so ours Answ. I answer to that by a place of Scripture Heb. 5. 8. Though he were a Son yet learned he Obedience by the things which he suffered There are Two Waies of Learning one Speculative in the Contemplations of the Spirit the other Practical in the Conformity of the Person There are Two Waies of Obedience one in the Will being prepared and ready to all things the other in the Work of Doing or Suffering being actually undertaken and thorowly undergone Our Lord Jesus was ever in all things obedient to his Father so far as that State in which he was would permit While he liv'd in Heaven he was obedient to the Death in the Contemplations of his Mind and the Conformity of his Will so far as these two Wings could carry him But all this while the Devil might say of Jesus as he did of Job He dyes for his Father in his Speculations and Purposes at a distance while his Father maintains a hedge of Life and Joys round about him while he sees not Death but as Death it self is a living and beautiful Image in a Prospect of Glory Therefore Jesus Christ is brought down into Flesh that he may try and so experimentally learn another way of suffering by an Actual Descent into the Power of Darkness and Misery as it is in its own Principle Our Father could have prevented the Rising up of the Spring or Principle of Sin in the Heart of the creature So he could have cut off all occasions of sorrow or suffering He could have taken away Sin by a change and not by a Death Transfiguring instead of Crucifying us and this too by the heavenly Person resting upon us in a White Cloud and taking us up in it self without its Descent into the Dark Cloud of this earthly Body Thy Father could restrain the Issues of Lust in thee which send forth so much Filth upon which we pour forth so many Tears So our Tears might have been spared But if all this had been where had been the Testimony of our Obedience to the Father There are Two Waies of Obeying God One in the concurrency of his Will and ours the other in a contradiction between his Will and ours A holy Spirit obeys God the first way in Heaven and Joys For there it takes up its Joys and tasts a Sweetness in them much more out of Obedience than Appetite because they are the Will of God rather than because they agree with its own will But we obey God the Second way on Earth in Afflictions In Heaven we give up our will to be swallowed up in the Will of God as a River in the Sea In our Sorrows we Sacrifice our wills to the Will of God as the Beasts were Sacrificed by their Death and by Fire So Jesus Christ when his will was at the height of contrariety to the Will of God according to its own proper inclination If it be possible let this Cup pass from me Yet then he cut the Throat of his will and laid it panting upon the Altar to be wholly consumed in the dreadfullest way in the Fire of divine wrath and vengeance Thou in all thy Griefs accomplishest the same Mystery after the same manner Thou Feastest the will of the Father by the Fast of thine own will Thou obeyest thy God and servest his Pleasure by the binding and Offering up of thy Isaac all thy Pleasures 3. Mystery The Compleating of our Persons This is yet a Further and the utmost depth in the Mystery of our Sorrows The Scripture holds it forth in the Person of Christ as the Pattern in our Persons as the Copies of that Pattern We read of Jesus Christ Heb 2. 10. that he was made Perfect through Sufferings That is Perfect which hath all parts belonging to it It belonged to the Person of Jesus Christ to act all parts to appear in all shapes For he was to be the dwelling place of all Fulness 1 Colos. 19. He was to unfold the manifold wisdom of God in his own Person Ephes. 3. 10. He came forth as the Word to make a full and distinct expression of God The Nature of God is the Glass in which all Natures are first formed and seen The Natures of Light and Darkness Shame and Glory Joy and Misery to say
fitted and filled up only with the Truth of that Type those Three ever-blessed Persons as their Seal in the noblest mettal next themselves it contains more expresly more at large and more gloriously all those Figures and Draughts of Divinity which are imprinted upon the Face of any Creature O the inestimable Treasures of Mans Natural Heart if Sin change it not from a Palace of Angels to a Prison of Devils or a Grave 2. There is a Spiritual Heart 1 Corin. 6. 16. He that is joyned to the Lord is one Spirit Mark the Absoluteness and Universality of the expression one Spirit He who is joyned to the Lord Jesus by believing is one Spirit with Christ one Spirit in Christ one Spirit as Christ is one Galat 3. 19 20. St. Paul thus distinguisheth between the Law and the Gospel The Law was ordained by Angels in the hand of a Mediator Now a Mediator is not a Mediator of one but God is one There is a Twofold Mediator one who hath his Ground in the Distance and his End to maintain the Distance between Two Parties The other is founded in an Unity and his work is to manifest and make perfect this Unity The Character of the Law is Duality and Division God and the Creature are presented each to other as two upon different Principles treating on a Covenant of works containing different Terms to be performed by each apart In the Gospel God reveals himself as he is One as he is the Ground the Object the End of all his affections and operations as he comprehends himself and the Creature in one Person and in one Spirit in our Lord Jesus as he loves the Creature with the same love with which he loves himself and beholds it in the same Glory with which he beholds himself in Christ. This is the Covenant of Grace in which the Lover and the Beloved are both One You may now ask me two Questions Q. 1. How God is One Q. 2. How a Believer is one Spirit Q. 1. How is God One An. God is one four wayes 1. He is perfect He comprehends all parts of Excellency in every kind and degree Essentially in one supream and undivided Point of Being within himself He is to himself the Eye the Light and the Object the Love the Loveliness the Joy and Fruit of both all in One. The most curious Composition of all Sweets in one Ointment or Perfume The most natural extraction of the vertues of all herbs and flowers into one Sweetness in Hony falls infinitely short of the Unity of all Perfections here and the Perfection of this Unity 2. God is Pure There is no mixture in him As they say of Gold the purest Mettal It is plenum sui full of itself so is God in the highest sense Every grain of pure Gold is Gold Every thing in God is God There is no mixture Division Allay or Bound The Divine Nature is endlesly compleat and entire within itself like a Sea of unshaded Light which hath no shore or Bottom God is Light and in him is no darkness 2 John 1. 5. 3. God is unchangeable He is the Rock unmoveable He is the Rock of ages All successions of Time like Waters of a River pass by him and behold him through all revolutions fixt in the same place and State He is the Rock of Eternity As Wheels turning round in a Cave within a great Rock So all the Times and Changes of this World are comprehended within the Unchangeableness and Eternity of his Essence 4. God is the Fountain He is not a Broken Barren but a perfect and pregnant Unity Rom. 9. 36. Of him and Through him and To Him are all things to whom be Glory for ever As all numbers are a Unity multiplied so are all things various Sparklings of this Divine Unity Emanations and Manifestations of the same God presenting himself to us at sundry times and in divers manners Love is defined to be Partus in pulchro a Birth in a Beauty This is the true nature of things that Divine Love which is the Birth of all Varieties of and in this Beautiful this Blessed Unity 2. Q. How is a Believer one Spirit 1. That One Eternal Spirit brings forth the Spirit of a Saint as his own immediate proper and Peculiar Birth as the dear Reflection of himself A Saint is the Workmanship of Jesus Christ not as a Picture is of a Painter but as a Child is of the Father one Spirit one Life one Divine Nature is in Both. 2. This one Spirit begets and brings forth the Spirit of a Saint in his own likeness Rom. 8. 29. God hath predestinated us to be conformed to the Image of his Son that is to his heavenly Image as he is the quickning Spirit 1 Cor. 15. 45 49. The Lord Jesus is our Father the Father of the new World the New Birth in us as he is the Heavenly one that Spirit which is the supream Unity the Lord and Fountain of Life and Spirits So he brings us forth in the Image of the same Heavenly Form and of the same Divine Unity Thus he prays to his Father John 17. 22. The Glory which thou gavest to me I have given to them that they may be One as we are One. Behold the Divine Birth of a Saint the Divine Likeness into which he is born and the Divine Unity the Ground and Form of the Divine Birth and Likeness 3. The Eternal Spirit unites itself to the Spirit of a Believer thus regenerated in the most Intimate Entire and Inseparable manner They mutually inhabit fully possess perfectly enjoy each other In life and death time and eternity they are undivided Thus this Heavenly Adam the Unity and Fountain of Spirits casts himself into the sleep of Humane Life and of Death that he may bring forth from his Side and his Bosom this Sister-Spirit this true Eve the Mother of all Living of all Heavenly and Spiritual Lives as he is the Father Then when he awakens in the Resurrection from the Dead he takes her to be his Spouse as she is his Sister in the Fellowship of the Divine Unity which is the glorious Ring and Circle of all Relations So she who is Spirit of his Spirit in the likeness of the same Spirit is made one Spirit with him Thus you have an Answer to these two Questions You see how God is One How he that is joyned to the Lord is one Spirit O that men knew God unvailed revealed in the Light and Grace of the Gospel as he is One O that they they did rellish the Sweetness of this Unity of the Spirit which is the height of all Relations by which God is one to a Believer in all times and things one in him one with him by which he also is one to in and with God! This sight and sense would make us to be continually in Pangs of longings to be regenerated and brought forth into this Spirit and Unity as Jesus Christ is
of our Will to it Did we understand the goodness of this Spiritual Principle for the Reality the Excellency the Eternity of it the Waters are not carried so naturally so constantly to the Sea nor Fire upwards to the Bosom of Heaven as our Souls would to this Sea of Life and Bosom of Love Union with God in the Unity of his own Spirit Thus we have done with the 2d Direction to quicken us in our pursuit of a new Heart a Spiritual Principle which is to consider the preciousness of it 3. Understand your Propriety in this Divine Principle 1. You were made in the Similitude and Image of God He is your Original the Substance and Truth of your Being more truly your selves than you are your selves 2. God is your Father There is one God the Father of whom are all Things saith St. Paul 1 Cor. The Cheeks of Christ are said to be Beds of Spices Cant. 5. v. 13. Our Immortal Souls our whole Persons are sprung up out of the Glories of the eternal Spirit as Spices and Flowers out of their Beds in the Gardens When we are united to this Spirit we return to our own Original like those flowers we sink down into our proper Beds and Roots to receive a fresh Life and Beauty 3. We are made by and in Christ Col. 1. By Christ as our immediate Principle and Pattern In Christ as our proper Habitation The Original Sin of Devils which infected Mankind is plainly set down to be this Jude 6. They kept not their first State in Greek Principle but left their own Habitation Propriety begets Love for both Love and Propriety have their life and root in Unity There is nothing which is so much thine own as God as Christ as the Spirit These are thine own Father thine own Habitation where thou art at home thine own Principle thine own Original thine own truest and best Self Let this Propriety then by Love ascending from thee by the sense and influence of a greater Love far descending upon thee encourage allure and attract thee to this Divine Principle this Spirit of Union by which thou becomest one Spirit with Christ and the Father Thus return O man whosoever whatsoever thou art to thine own Home to thy proper Unity as the wandring Bird to her nest and the Wife of Adulteries to the bosom of the Husband of her Youths where she finds a Fountain of Heavenly Loves still flowing fresh for her as at the first into which she casts her self and finds all the Beauties of her Youth and Purity restored unto her as in the beginning her sins and sorrows flying away and vanishing into the Air of this eternal Spirit as Shadows of the Night and Dreams of a man asleep when he waketh Use 2. This good Treasure of a good Heart is a Cordial and Comfort against Losses or Sufferings Heb. 10. 34. The holy Penman tells the Disciples to whom he writes they took joyfully the spoiling of their Goods knowing in your selves that ye have in Heaven a better and an enduring Substance Some read it knowing that you have in your selves in Heaven a better and an enduring Substance This Scripture upon the riches of the Spiritual Principle in a Believer groundeth five sweet and full Consolations 1. Thou hast the Substance A Lacedaemonian invited to hear one sing like the Nightingale answered To what purpose when I can hear the Nightingale itself When thy sense mourns to thy Soul and saith They have taken away our Estates our Friends all the joys of Life They will take away our Lives also let thy soul reply why should we mourn for the Shadows when still we have the Substance 2. Thou hast all things better Philosophy saith that every plant below hath its Star in Heaven each Star its Angel above the Angels their Idea's or Original Essences and Truths in God to which they are as Types only Is thy Flower withered Thou hast it in a Star Is thy Star darkned For thy Star thou hast an Angel Are the good Angels which ministred to thee withdrawn from thee They are present and appear to thee in a better manner in the Form of God Canst thou grieve for the loss of a Figure in Wax when thou hast the same Figure in a Gold-Seal from which the Impression of that Form was made upon the Wax 3. Thou hast all to endure for ever The Scripture compares Spiritual and Heavenly Things to Spices for their Sweetness and Incorruptibleness because they partake much of the Sun Spices are prefer'd before Flowers because they have a more lasting Sweetness and not only so but they preserve us both living and dead from corruption Therefore they are used for preservatives from Infection and for Embalmings Thou seest thy Flesh and all the Glory of the Flesh round about thee wither and fade away Trouble not thy self In stead of these Flowers thou hast Spices Thou hast all thy pleasant things in an incorruptible Spirit where they not only preserve their sweetnesses ever fresh for thee but thee also ever flourishing in the enjoyment of them 4. Thou hast all in Heaven A Believer is ever in Heaven and hath Heaven in himself For that Spirit which is his Principle is the highest Heaven The Joys of the Gospel are compared often to a Feast to a Wedding-Dinner at the Marriage of a Kings Son Now there go to make up a Feast not only costly and curious fare but all things suitable Stately and rich Rooms Musick Perfumes excellent company all the Furniture and Entertainment great beautiful and delighting Thus thy Sufferings only change the Scene What thou hadst before on Earth now thou hast in Heaven in the glorious Fellowship of all Angels and Triumphant Spirits with the Ointments of the Holy Ghost the Melodies and Harmonies of Divine Love sounding thorow all the Beauties of the Divine Nature in the purest Light guilding all Joys and Immortal Pleasures like Doves with Silver Wings and Golden Feather flying about every where being nothing but the Spirit of all Grace Joy and Glory in various forms 5. Thou hast all this Substance this Heaven in thy self A Believer hath these Heavenly Things in himself by a threefold Union 1. By a Union of Love As these Heavenly things are thy Beloved so thou art their Love As thou beholdest all pleasantnesses in their faces so thou art their Garden of Pleasures where all precious things new and old are treasured up for thy Beloved They are thy rest and delight their Desire is towards thee You are in the Unity of the Spirit as One made Two and Two made One again 2. By a Union of Likeness Those Heavenly things and thy Spirit are as Brother and Sister that suckt the breasts of the same Mother as Twin-Lilies or Roses springing from the same Root of Love They are to you and you to them as clear and shining Glasses in which you mutually see the Faces each of other and your selves as reflections of each
Lord Jesus cometh in the Glory of all the Three Persons the Father shineth in the Person of the Son the Son shineth in the Person of the Spirit all Three in One shine together in the glorified Humanity of the Lord Jesus all three glorifie that with themselves Inhabiting and shining forth round about with a full Light of glory in it Figuring themselves in their Divinest Forms upon it overshadowing it and cloathing it with the Brightnesses of their own most entire and most naked Appearances Thus is Jesus the Perfection of Beauty The Glory of the God-Head is now consummate in Him when all the Three Persons appear quite unvailed in his Person You who love and wait for this Appearance of your Heavenly Bridegroom who see this day which his Spiritual Beauties make and rejoyce to see it with a Joy unspeakable and glorious you who live in the sweet dawnings of this day upon you you who have any thing of the Spirit of the Bride in you cry continually Even so so come quickly Lord Jesus in this Thrice-Beautiful and Thrice-Blessed Appearance Thus the Person of Christ is the Perfection of Beauty Perfection implyeth 3 Things 1. Clearness 2. Compleatness 3. Comprehensiveness 1. Clearness That which is perfect is pure hath no spot or mixture of any thing Forreign As every drop of Milk is Milk so every thing the smallest Point in the Person of Christ is Beauty He is Beauty itself in the abstract in its simple Essence This Finite world cannot satisfie our desires because they are infinite Behold here the Person of Christ a world of Beauty and infinite to terminate and satiate your infinite desires For every thing is bounded by another or by its Contrary nothing by itself as Light by Darkness Life by Death Our Lord Jesus is a Light of Beauty where there is no Darkness and so no bound to set a stop to it from multiplying itself endlesly within itself meeting no where in its utmost Circles of glory with any thing besides itself It is this Beauty which is sown in every Spirit shooting up and budding in desires flowring in delights Love is this Beauty in the Seed desires the sproutings of this Love Therefore are our Loves and Desires infinite because this Jesus the Beauty which is their Root and their Fruit is so 2. Compleatness The Beauty of Christ is perfect nothing can be added to it Solomon saith Eccles. 1. 7. All rivers run into the Sea and the Sea is not at all the fuller It is the Person of Christs which is this Mystical Sea of all Beauty and Sweetness all the rivers of created Beauty and Sweetness go forth from him and take away nothing They all return into him again and add nothing When Lot had been made to drink Wine freely by his Daughters he perceived not when they lay down nor when they rose up Believing beloved Souls drink in the Lovelinesses of your own Heavenly Husband drink abundantly of them so will ye have little or no sense of the presence of the Sweetness of any Object or Relation among the Creatures when ye lye down in its embraces or of its absence when ye rise up from it never to return to the enjoyment or sight of it any more Your Jesus in his single Person is all Loveliness compleat in itself He is the same that which all Creature are that which they are not with them and without them Their presence and their absence are the same equally full of the same Beauty and Sweetness in him 3. Comprehensiveness The Perfection of Beauty comprehendeth all Beauties and Beautiful Things in itself It is the First and Essential Beauty which by its presence beautifies every thing The Beauties of Angels Stars and Flowers of Bodies and Spirits all flourish together eminently and unfadingly in the Person of Christ which is the Paradise of God and the Bed of Flowers there Thou who mournest and loathest thy self for some Deformity or Defilement of Spirit who bemoanest thy self for some defect comfort thy self concerning this in the Person of Christ. God is said in one place to call all the Stars by name and no one of them is wanting The Person of thy Saviour hath all Spiritual and Natural Beauties in itself Here thou mayst call by Name the proper Beauties of thy Person to cloath all thy shame with Glory to supply all thy wants with suitable Grace Thou shalt find no one wanting Every one will answer readily here am I behold I bear thine Image and the Inscription of thy Name upon me I have been laid up from Eternity in the Perfection of Beauty and kept for thee unto this Season You that complain for the want of any Loveliness come to Jesus Christ that you may have it and have it in abundance richly to enjoy He is that well of Beauty springing up to eternal Life that is with All with Infinite with Endless Beauties You who 〈◊〉 your hearts captivated by any thing lovely on Earth come hither Where the Person of Christ is seen as he appears in the Spirit unvailed there is Liberty the fulness of a Divine Beauty the freedom of a Divine Love taking off from our hearts the Chains of every ensnaring and enslaving passion Behold that which thou lovest in Christ the perfection of Loveliness where it is truest and sweetest so love it in him Behold Christ beautifying by his presence every beautiful Object like the Sun-shine on Flowers so love him in it One said if a man know not the way to the Sea let him follow the course of a River Every stream of Sweetness flows from our Saviour and runs into him Let thy heart accompany it in this course so shall it be led by a pleasant Guide to Jesus Christ. The nearer thou followest it to Christs Person the larger and fuller will the Sweetness be as a River near the Ocean till it be perfected in him When thy heart breaketh over any departing Beauty or dying Sweetness in a Friend Child Wife or Life then think upon the Comprehensiveness of Christs Beauty which holds all other Beauties in it as Heaven doth the Angels Solomon saith in Ecclesiastes When man dieth the body goeth to the Dust from whence it came the Spirit to God who gave it Each thing returns to its Original to the Element from whence it is taken and of which it is ever a part Darkness sinks down into the Pit of Darkness the Spirit which is the Light Life Sweetness every where every Spark and Image of Divinity re-ascends and retreats into the Bosom of the first Image of God which is Christ. Each pleasantness each beam of loveliness is a glance and sparkle of this Eternal Image of Essential Beauty which enfoldeth all things and mingleth itself with all things That which thou callest the fading of any Sweetness dear unto thee is only the hasting of the loving stream to its beloved Sea the disappearing of the bright flame of Life into the glorious Brightness
Apple-Tree among the Trees of the Wood so is my Beloved among the Sons I sat down under his Shadow with great delight and his Fruit was sweet to my taste There are three distinct parts in the Hebrew 1. I desired and sweetly delighted in his Shadow 2. Then I sate down 3. And his Fruit was sweet to my taste The Apple in Holy Scriptures and in the writings of Learned Authors is famous for a pleasant Cordial nourishment of Life and for an Emblem of Love You may see this in this Chapter v. 5. Stay me with Flagons comfort me with Apples for I am sick of Love Apples are Emblems of Love for their pleasant looks to the Eye their fragrant smell their delightful tast their cordial vertue their round form which is a Figure of Unity the Root and Sap and Fruit of all Love In the midst of the Wood of this Life where all Forms of things are like blasted and barren Trees good neither for Shade nor Fruit Jesus Christ standeth as an Apple-Tree a Tree of Life and a Tree of Love Fair Flourishing and Fruitful When the poor Spouse of Christ thorow all this Life is wearied with scorching Heats sounding Tempests raging Storms then her Beloved when He seeth His Fit Time springeth up as a Paradisical and Heavenly Tree As He springeth up He overshadoweth His Spouse not as a cloud overshadoweth the Sun or as Darkness in the absence of the Sun overshadoweth the earth but as the approaching and rising Sun overshadoweth the Stars So the Lord as a Tree of Glory spreadeth His Shadow over all those Lights of the Night the Principles Powers Activities Appearances oâ— the Natural Man drinking them up into One Light of Glory and Immortality with Himself while He drowneth them with a Sea of Love breaking in upon them and overflowing them How sweet is this Approaching Shadow of her Lord's Blessed Person to the Love-sick Soul a Shadow perfumed with the Ointments of His Love shining with the purple Lustre of His Beauties quickened with the Life of His Glories a Divine Shadow With what Desire with what Delight doth the Holy Soul go under this Shadow How precious in the Eye of God of all the Angels of a Saint Himself is This Death This Death is no Evening to a pleasant Day but a Lovely Morning and glorious Sun putting out the Lights of the Moon with all the Sars because the Time of the Night is past and the Day is come Never did the softest and sweetest Sleep 〈◊〉 with more pleasure upon the Senses of any Person than this Shadow of Death cometh upon the Heavenly Bride Here a Saint sitteth down As Hee entreth into this Shadow he entreth into Rest into the Unâ—ty of God where He resteth for ever from his own Work and Spirit to lye down in the Eternal Spirit Now he catâ—h of his own Apple upon this Apple-Tree He meeteth with Himself in Glory in the Glorified Person of his Beloved as the ripe Fruit of Life and Love hanging ready upon its own Tree in Eternity In the same moment he seeth it he taketh it in he rellisheth it with unexpressible sweetness and delight as being Great Glorious His own by the nearest dearest Suitableness and propriety Himself in the Entirest Unity in the same Moment he seedeth upon it is Transubstantiated into it and becometh that Lovely Apple that full-ripe Fruit of â—ove upon the Tree As he thus seedeth upon his own Apple and is changed into it at once he seedeth upon is changed into all the Apples of the Tree and the whole Tree itself For this is the Divine Mystery of Spiritual Pâ—anâ—s in the Heaveâ—ly Paradise each Fruit each part of the Plâ—nt comprehendeth the whole Pâ—ant all the Plants stand live and grow together in each Plant. Every Person aâ—d Spirit in Glory hath its own Name all Names written upon it It is itself an Entire Heaven in which all the Heavenly Inhabitants shine and sing and dance together with their various Beauties Musicks and Motions cast into the most Divine Harmony by a most perfect Unity 3. Script Iohn 14. v. 2. 3. In my Father's hâ—use are many Mansions If it 〈…〉 I would have tâ—ld you I go to prepare a place for 〈◊〉 And if I goe and prepare a place for you I will come again â—nd receive you unto my self that where I am there ye may be also Three Mysteries are opened to us in these words 1. The Place of Blessed Persons after this Life 2. The Preparation of this Place 3. Their Passage into this Place All are full of a Joy glorious and unspeakable 1. The Place of Blessed Spirits after this Life It is saith Christ my Father's House The House of the Father is the Glorified-Person of His Son This is the Temple of God in Heaven the Palace of the great King In Him the fulness of the God-Head dwelleth bodily All glorious Persons Angels Saints and Spirits as they are comprehended in the Person of Christ and make up His Body the Divine Body the Body of Glories and Eternity in Him as they are Beautiful Members in that Body so are they Mansions in that Temple Apartments in that Palace Every Apartement in this Divine Palace hath the whole Palace with all the Persons Prospects Furniture Entertainments of the whole within itself This is the Place 2. The Preparation of this Place I go to prepare a place for you While this Palace of Eternity with all its Apartments which are also its Inhabitants the Glorified and Immortal Persons of all Saints stood in the Father in the Divine Nature alone it was hid from the Eye of every Creature it was shut up that none could enter into it it was remote from every Creature at a very great distance The Lord Jesus by His Death and Resurrection entring with the Humane Nature into this Eternal Habitation hath set it up in the Nature of Man hath brought it near to us hath set it in our view hath set it open for us The Gates of this Temple of this Heavenly Hierusalem stand open day and night to all quarters of the Heaven and the Earth All the Apartements of it with our several Names written upon them our several Persons in Glory appearing in them stand ready The Lord Jesus Himself is the Beautiful Gate the Living Way the Ascent the rich Stair-case to this Temple The Angels are continually descending in Him as Chariots to bring down riding upon them our glorious Saviour and our glorious Selves into the Bosom of our Spirits here below The Bridegroom and the Bride ready trimm'd and already joyned in One come thus down out of Heaven come thus forth from the Temple The Angels are continually ascending by this Stair-case carrying up our Spirits beforehand on visits into this Palace into our own Apartments into the Bosom of our own Glorified and Immortal Substances there Every Grace every Providence every Motion of things to him whose Eyes are opened is such an Angel
the Grace of it as the Water and Sparklings of Light in a Diamond are the Grace of that It is the Tast and Rellish of Love in every Joy is as the Wine which is the Grace of the Feast It is the Love of Jesus Christ at its height which is the Grace intended here 2. The Effusion or Pouring forth of this Grace is next to be opened Three things are signified in this Effusion 1. A Fulness of Grace is discovered Natural Agents work to the utmost of their Power God is in nothing so Natural as in His Love His work of wrath is his strange work praeternatural to Him and a Disguise upon Him Love is His Right Hand the Sheep are set at his Right Hand Love flows forth from the Person of the Father unveiled naked as Light from the Sun Millions of fresh Beams each moment from each point 2. Freedom of Grace is manifested in Its Pouring forth itself It is its own First Mover It puts itself into Motion It is a fluid thing It cannot contain itself within its own Bound the Heart of God It is ever pouring forth itself all abroad into every Heart Divine Love is the most universal and importunate Beggar It cometh to the door of every Spirit It Knocketh It presseth in 3. A Force of Love putteth forth itself in this Expression When the Rain cometh with a Tempest and falleth with a great force we say It poureth down Love from above stormeth Hearts most fortified against it It rusheth forth like a mighty flood If any banks or dams oppose it it riseth so much the higher it gathereth so much the more strength till it bear down all before it carry away all with it overflow all swallow up all into itself that all things become One Sea of Love 3. The Lips of Christ into which this Grace is poured forth may be understood four ways 1. The Word of the Scriptures and the Outward Ministery are the Lips of Christ in which Grace is poured forth All the Scriptures are Love-letters from Christ in Heaven all the Ministeries of the Gospel are Love-Embassages Love-tokens 2. All Outward Providences all Inward Discoveries of the Lord Jesus are His Lips with which He kisseth us and poureth forth the Divine Sweetness and Strength of His Love into our Spirits 3. The Spirit Himself is the Mouth and Lips of the Heavenly Bridegroom By this He uniteth Himself most immediately to us in the closest and Divinest Love-union By this He transmitteth Himself and His Love most warmly into us 4. The naked Person of Christ in Glory is to be understood by these Lips The Holy Ghost composeth this Psalm as a Marriage-song to celebrate the Union State and Joys of the Heavenly Bridegroom and Bride in the Resurrection and Ascension of our Blessed Lord. Here the Person of our Beloved is all a Divine Mouth with which He breatheth forth all the Sweetnesses of His glorious Nature and Love as He sucketh in ours It is all One Divine Eye from which He poureth forth upon us continual Floods of Light Beauty and Grace by which also He taketh us in continually in all Blessed Forms of an Immortal Loveliness and Love Thus we see our selves continually in Him He seeth Himself continually in us Eye to Eye each a Living Glass of glorious Love to the other The Spirit and the Lord Jesus in Glory are Both One. A Bee in a Garden sitteth upon every flower and plant sucking the vertue forth from it This it formeth into One Sweetness in itself which is Honey Full of this Honey it flyeth to its Hive and there layeth up its pleasant Treasures So this Spirit resteth upon every Excellency in the God-Head every Life and Image of things in the Creature It extracteth the several virtues from all It turneth all within itself into One Divine and unexpressible Sweetness which is Love With this Treasure of Love it maketh haste to some broken and forlorn Heart There in this Heart in thine Heart if thou wilt believe that thou mayest tast and see it it layeth down its precious Burthen it layeth up the inestimable Riches of glorious Grace We read in the building of the Temple that there was a great Sea of Brass which stood upon twelve Oxen the figures of the Cherubims Our Saviour's glorified Person is a vast Sea of Love All the Angels of God support this Sea serve this Love The God-Head itself in a bright and sweet flood of Love is poured abroad in this Sea in this Bosom and Person Here every Believing Soul batheth itself in and taketh its Fill of Loves Doct. The Doctrine which I intend to insist upon according to the Grace of God given unto me is this The Love of God is poured forth in the Glorified Person of our Lord Jesus Thy Name is an Ointment poured forth Cant. 1. 2. The Name of our Beloved which His Spouse Knoweth Him by and calleth Him by is That Name above every Name in this World or the World of Angels which the Father hath given Him at His Resurrection and Ascension Ephes. 1. 21. This Name is His Person itself in Glory which is the onely Expression of itself This is an Ointment poured forth O Blessed Ointment of Divine Love which hath all the Cordial Spices and Sweets of the God-Head itself in it which perfumeth all things thorow Heaven and Earth which maketh all Faces to shine with a Divine Lustre and all Hearts to spring with a Divine Joy This costly Ointment was before shut up and kept in an Alabaster Box in the Glorious Secret of the Father's Bosom But now that Box is broken in the Death of our King That Bosom is opened in His Resurrection That sweet Treasure of all Life and Delight the Eternal Love of the Father is poured forth at the Root of the Creation upon the Head of every Creature in the Glorified Person of Jesus Christ. It s sweet Savour is gone forth into the Nostrils of every Spirit to revive it and allure it to its Everlasting Embraces 1. John 5. 11. This is the Record namely of God Himself that God hath given us Eternal Life and this Life is in His Son Eternity is defined to be The Possession of all Good at once and in One. There are Three things which go to make up Eternity 1. A Perfection of Excellency 2. A Collection of all Excellencies 3. A Station of all these with their several Distinctions in One Top-point of Spirituality above all Division or Change Love is the Union of Lovely Things The most Perfect Love is the most Perfect Union which bindeth up all Lovelinesses in their several Perfections into the streightest Unity Eternal Life then is the Life of Love in its Purity and Perfection Eternity is Love itself the firmest and Fullest Union of all Graces and Graceful Things in the height of Glory and the height of Unity This Eternal Life this Eternal Love this Life of Love which is the Life of Eternity is
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
into the Divine Unity He that is joyned unto the Lord is One Spâ—rit 1. Corin. 6. 17. Faith which joyneth us to Christ by his Approach to us by our Reception of him and Acherence to him ingrafteth us into the Unity of the Eternal Spirit The Unity of God is a Golden Chain which fastned to the Throne of the Divine Essence above all Heavens letteth itself down to the lowest parts of the Earth by several rich and curious Links that It may draw us up to itself The first and Highest Link of this Golden chain is the Union of the ever-blessed Persons in the most Holy Trinity in One Glorious and Incomprehensible Essence The second Link in this Mystical Chain is the Union of the Divine and Humane Nature in One Divine and Heavenly Person by the Incarnation of our Lord Jesus The Third is the Mysterious Union of Two Persons a Saint and his Saviour in One Spirit by Regeneration thorow Faith While thou believest the Divine Unity by these degrees like the Steps of Gold to Solomon's Throne of Gold descendeth into thee that thou mayst ascend to that by the same Steps By believing thou art One with God in the Fountain of the Divine Nature The Father himself the Fountain of Israel is now thy Fountain and thy Father Believe and thou shalt be One with God in his Son His Image His Glory God giveth His Son for thee that thou mayst believe God giveth his Son to thee in Believing Believe and thou shalt be One with God in his Spirit Believing ye received the Spirit of Promise saith St Paul Ephes. 1. The Spirit is the Great Promise The Spirit is All the Promises in a Knot living and flourishing upon the Root of eternity like the Sun with his Beams The Spirit is the Unity Unvailed Jesus Christ in his Flesh is the Sun of the Divine Nature under a Cloud Jesus in his Spirit is the same Sun shining out clear and shedding abroad all his Glorious Beams which are all the Great and Precious Promises in their Accomplishment If thou believe whoever how vile how deep in sin how black soever thou art with Guilt thou art now One with God in his Righteousness Christ is made Sin for thee that thou mayst be made the Righteousness of God in him according to St Paul If thou believest thou art One with God in his Rest. he that believeth entreth into Rest as God also rested Hebr 4. 4. Finally believe and thou shalt be One as the Father and Christ are One. Jesus Christ prayeth not onely for his Apostles but for all that shall believe on him thorow their word He maketh this Petition expresly for them to his Father That they may be One as we are One. John 17. 22. If two lye together they shall be warm saith Solomon in Ecclesiastes What warmth of Divine Life Love Joy and Pleasure is there where these Three the Father Christ and a Believer ly together wrapt up in One See how Faith placeth the Soul in the warm Bosom upon the Golden Throne of the Divine Unity together with Jesus Christ. This Divine Unity in Christ is become now thy Center and thy Circle O Believing Soul thy Center out of which and in which thou doest at once both rise and rest thy Circle unto which thou enlargest thy self with which thou art encompassed Qu. Perhaps some souls are so far touched with the Sweet sense of this Blessed Unity that they say within themselves We see indeed a glorious Rest and Joy in being implanted into the Unity of the Eternal Spirit by Believing But what shall we do that we may believe and be set in this Root of Eternity Ans. This Root of Eternity this Glorious Unity eternally comprehendeth and holdeth thee Look then up to this Unity fix thine Eye unmoveably upon it as thy first Principle and Habitation So wait until by a Virtue coming down from thence thou apprehend by faith this Heavenly Unity of the Spirit in which thou art comprehended Arg. 2. Believe and thou shalt partake of the Divine Love by being planted into this Divine Unity The Unity in which the Sons of God dwell together as Brethren is compared by the Psalmist to the holy Oyntment which was poured forth upon the Head of the High Priest and ran down to the skirts of his Garment Thus by Faith the Unity of God in Christ poureth forth it self as a rich Oyntment of Divine Love which spreadeth itself in its precious Substance and Sweetness over thy whole Person to the lowest border of thy Garment Thus art thou anointed to be a King and Priest to God the Father together with the Lord Jesus When this Unity openeth itself upon thee to the Eye of thy Faith and taketh thee into itself then shalt thou see thy self and be ravished to see thy self in the midst of all the Loves of God and embraced most closely by them all 1. In this Unity the Eye of Faith discovereth to thee Electing Love Now thou rellisheth the Sweetness now thou receivest upon thy Spirit the Seal of Electing Love which was before the World was and then had thee with it in its Bosom Now thou seest by the Light of the Glory of this Unity shining upon the Eye of thy Faith the Father in the Height of Eternity looking upon thee in One Loveliness loving thee with One Love together with himself in the Beautiful and Blessed Person of his Son 2. Faith sheweth the Justifying Love in this Unity What peace what Joy is there in this Sight when a poor Believer taken out of the Dungeon where he lay in chains of guilt and filth a Prisoner to the Wrath of God seeth himself set in the Court of the great King before his Throne acceptable and amiable in the Beloved One Thou now appearest washed in the same precious Blood of God Thou shinest in the same Beauty and Righteousness of God together with Jesus Christ. Yea he is thy Loveliness who is Height and Sealed Sum of all Loveliness of all Loves For thou art made acceptable in the Beloved One Eph. 1. v. Thou art not only Righteous but Righteousness itself the Righteousness of God Thy Person is a Solid Glory a Transparent Glory a Pure unmixt Glory of Divine Righteousness For thou art the Righteousness of God in him Faith maketh thee One Spirit with him who is the Brightness of the Glory of God 3. Believing thou meetest in this Unity with the Sanctifying Love of God That Seed of God which is One soweth itself in thy Soul and springeth up into the Fruits of Holiness and Immortality Now say to thy Soul upon a good account Return unto thy Rest O my Soul The Lord hath dealt bountifully with thee The Goods of Heaven and Eternity are sure to thee For this Seed of All Good of Grace and Glory which is now sown in thee will grow up by day or by night whether thou sleep or wake though thou know not how it grow 4. The
the Birth or Image of Divine Love The Heathen in their Divinity tell us of two Twin-Loves in Heaven which exactly answer one the other Thus Love which is the Divine Nature subsisteth in two Forms two Persons the Father and the Son which are two Loves and the same equally compleat equally loving equally lovely equally beloved Adam in Paradise brought forth Eve to be ever before him a meet help for him So the Father and Fountain of Love bringeth forth in its own Bosom this Son of Love this Divine Image of Love to be ever before it a meet help to it that Love in this entire Image of itself may perfectly behold possess enjoy and multiply itself to Eternity Mat. 3. 17. The Father speaketh to Jesus Christ from Heaven This is my Beloved Son in whom I am well pleased Jesus Christ is the Supreme object of Divine Love the Supreme Loveliness and so the Birth or Image of Divine Love the Son of Loves In Divine things every faculty or power brinketh forth its proper object which is its perfection from itself within itself that it may be independent and undivided in all its Joys in all its Glories The Divine understanding is the Sun and Spring of Divine Truth which is the light of its Life its Object and its Beauty The Divine Will is the center of all Divine goodness which is its proper Object and Crown There it Eternally riseth up There it Eternally resteth So Divine Love in the Person of the Father is the Parent and the Bridegroom of the Divine Loveliness in the Person of the Son This is my Beloved Son saith the Father from Heaven in whom I am well pleased All the Joys of the Father are full all his pleasures compleat here All Seeds of Love in the heart of the Father are here sprung up into the fair Flowers of all Beauty into the ripe Fruit of all delights within his own Bosom in the Person of Christ. This is the only Birth Image and Object of the Father the Love-Spring its Birth and its Bride within itself The Father the Love-Spring bringeth forth this Love-Birth and lovely Image the Son of Love that Love may be both a Bridegroom and a Bride to itself The Persian Prince called Alcibiades his Garden of Pleasure The Father in the Trinity is the Fountain of Love The Son is the Garden of Love rising up within this Fountain Here the Father of Love soweth all the precious Seeds of Divine Love Here so soon as they are sown they spring up into ripe Fruits of which the Father eateth and with which he delighteth himself in his Garden This is the Circle of Eternity Love Eternally sowing the rich Seeds Eternally feasting upon the ripe Fruits of Divine Love in his Garden of Love Use. 1. Christians seek your selves your Love-Birth in this Eternal Love-Birth of the Son Seek the Original and true Image of your selves in this Eternal Image of Divine Love See your selves seeds of Love sown in this Garden of Love from Eternity ripe Fruits of Love flourishing in it Eternally This is the dearest Jewel of a Saint that Jewel which the Saints wear in their Bosom next their heart with the sight of which they renew their vigour and their beauty recreate all their spiritual senses I mean the rich Jewel of Electing Love the Love of Election In this Jewel a Believer seeth with the Eye of his Faith God the Father the Fountain of Love in Eternity God the Son an Eternal Birth of Divine Love from this Fountain an Eternal Image an Eternal Garden of Divine Love in this Fountain himself born in this birth of Love himself a lovely Image in this Image of Love himself a Tree of Love in this Garden of Love Blessed is he who hath this Testimony in his heart and from Heaven that he was born here that here he rose up first out of the heart of the Father that here he first appeared to the Eye of the Father that here the Father set his Love upon him and took pleasure in him He hath saved us saith St. Paul of the Father Not according to works which we have done but according to his own purpose and Grace given to us in Jesus Christ before the World was 2 Tim. 1. 9. Grace given to us in Christ before the World was See your Love-birth in the Eternal Love-birth of the Lord Jesus O Believers His purpose and Grace given to us in Jesus Christ before the World was See the Fountain of Divine Love in the heart of the Father his purpose and all the Births all the Images all the Gardens of Divine Love rising up from the sweet and blessed depths of that Fountain all comprehended in that only Birth that only Image that only Garden of Divine Love the Lord Jesus Use. 2. Seek this Love-Birth in your selves When it pleased the Father to reveal his Son in me saith St. Paul speaking of the new Birth in himself When the Father openeth himself as a Fountain of Divine Love in your Spirits when the Lord Jesus ariseth up and appeareth to you as the Birth and Image of Divine Love within this Fountain when your selves appear in him one Love-Birth in this Fountain of Love together with him then may you rejoice and say now I live now I am new-born from the Love-spring on high in the highest Glory You that have the mystery of this Divine Birth revealed in you who see the Garden of Love flourishing in the midst of the Fountain of Love within you retire into this Fountain into the Garden in the Fountain the Lord Jesus in the Bosom of the Father Walk there solace your selves there hide your selves among the Trees of Divine Loveliness and Love from the strife of Spirits Here you shall be fed with the Fruit from these Trees until the storm of Wrath be over past 2. Character The Son of God is the first Birth of Divine Love It is said of him Mic. 5. 3. His goings forth are from everlasting The goings forth of the Lord Jesus the first Birth and Image of Divine Love from the Bosom of the Father the Fountain of Love are Eternal without Beginning The goings forth of the Light which is the first the beautiful Birth and Image of the Sun were from the beginning of the Creation So soon as the Sun had a being it had Beams There was no moment in which the Sun was without its circle of Beams no more than the Beams were without the Sun In like manner the Lord Jesus who is the Light the Brightness the Beautiful Image of Divine Love had his Birth from Eternity together with the Being of the Father This Fountain in Eternity was no more without this Image the circle of all its Beauties shining in the midst of it than this living and lovely Image of all Glories was without its Fountain from the unsearchable depth of whose Divine sweetnesses it riseth up continually The Father is no more without the Son
we should then rejoice to see each dear or displeasing object each state and circumstance of Life in its proper and distinct Form a distinct Form a distinct Spirit of Divine Love and Beauty immortal shining in this Eternal Spirit in this Heavenly Image Love and Loveliness itself the first the fullest variety all variety in one entire and All-glorious Form the Fountain of variety which is our Jesus Ignatius being to die said Let Sword Fire wild Beasts the Cross breakings of all my bones tortures thorow all my body so I may find Christ so I may gain Christ. If thou hast Jesus Christ he is thy Garland and all these are sweet-smelling Immortal Flowers in thy Garland he is thy Crown all these are precious Stones and Jewels in thy Crown A Sword in Christ is a living Form and penetrating power of Divine Love dividing between Flesh and Spirit the Bone and the Marrow in thee piercing to the Bottom of thine heart to open the Fountain of Eternal Life and Joyâ— in thee The fire springing up in this Love-Birth is a flame of Love working thee into one Heavenly flame with itself and to this end embracing thee winding itself into all the secrets of thy Body and Soul The Teeth of wild Beasts appearing in this Image of Divine Love are the Eternal Spirit the Spirit of Love feasting upon thee and then feasting thee upon itself The Cross in this Garden of Love is a Tree of Eternal Love thou art the fair and sweet Fruit upon this Tree The breakings of Bones looked upon in this mysterious Glass of all varieties the Eternal Word the Eternal Image of Love are no Wounds but Divine Anointings The tortures of the whole Body are the costly perfume of Love poured forth upon the head of the Sacrificer and running down all along to the hem of his Garments Use. 2. Hast thou Jesus Christ Care for nothing more in him are all things given thee richly to enjoy If he be come to thee look for no other thing There is nothing can come after hâ—m He is the full Birth and Image of Divine Love The vanity and emptiness of the Creature is expressed by Solomon after this manner What is that which hath been It is that which is and what is that which is to come It is that which hath been It is named already It is man So do thou express the variety and fulness of Jesus Christ. So quench all other Loves in thee What is that which hath been It is that which is What is that which shall be It is that which hath been It is all named in Jesus Christ. If thou hast Jesus Christ thou art rich to God thou hast all his Treasure Now sing thy Soul to a Divine sleep and rest in the Bosom of Divine Love with these words go to rest O my Soul Thou hast all good things laid up for thee in the Person of thy Jesus to Eternity The Bosom of the Father the Fountain of Love is opened in thee The Lord Jâ—sus the full Birth the full Image the full variety of Love springeth forth from this Fountain for thee Poets say that every Spring hath at the bottom of it a palace of Pearl in which the Divinity the God of this Spring dwelleth God the Father is the Fountain of Love The Lord Jesus riseth up in the rich depths of this Fountain as the Palace of Eternity composed of all variety in most precious Forms and Figures furnished with inhabited by all variety in all Beautiful and Heavenly Images in the dress of all Divine entertainments in the form of all Glorious and Eternal Spirits flowing continually with all manner of Sweetnesses O Saint O Believer Thou hast this Fountain this Palace continually open in thee Open thou the Eye of thy Faith Look upon the Treasures of it if thou canst number them if thou canst comprehend them Separate thy self through desire kindled in thee by the strength of thy Faith and thy Love Descend into this Fountain Dwell for ever in this Palace and intermeddle with enjoy all substance I have spoken of the two first Persons in the Trinity I come now to the third 3. Person The Holy Spirit the third Person in the Trinity is the Love-union between the Love-Spring and the Love-Birth the Father and the Son The Holy Ghost hâ—th his name from Breathing Eternal Love distinguishing itself into two Persons the Father and the Son from both these by a conspiration of Love doth breath forth itself into one third person the Holy Spirit in which they both stand two distinct Persons in one third Person which is the Love-union the golden Marriage knot of them both The Holy Spirit is frequently expressed in Scriptures by an Ointment Several rich Spices breath forth themselves into one costly ointment Thâ— Spices all meet in one precious Form in which they still retain their own distinct forms the sweetnesses and vertues of the several Spices breath forth themselves into one pleasant perfume in whâ—ch all the several sweetnesses remain distinct mutual penetrating and infusing each the other in that one sweetness distinct from them all So the Father and the Son by the force and mystery of Divine Love breath forth themselves into one distinct Person the Holy Ghost in which they also remain distinct distinctly and mutually penetrating possessing enjoying the Persons of each other with their Properties Powers Sweetnesses and Beauties in that one Thiâ— one is distinct from both because it comprehendeth both distinctly in one This is the Love-union between the Fountain and the Birth or Image oâ— Divine Love It is a saying which Thomas Aquinas citeth from St. Austin Whatever there is of Sweetness of Pleasantness of Complacency of Delight of Joy of Love of Loveliness of Agreeableness of Suitableness of Harmony any where it is the Holy Ghost The reason is this All Colours with their several Beauties are the mixtures of shade and light Children are the Parents united So every thing of Love or Beauty every Divine Work and Operation thorow Heaven and Earth is the Love-union between the Father the Fountain of Love and this lovely Image which is both the Birth and the Bride of Love of the Father All Pleasaâ—tness all Divine Acts of Creation and Providence with their several Lights Lives Loves and Vertues are this Love-union in its lovely extent and vast variety The Psalmist saith of God Thou hast stretched out the Heavens by thy Breath by thy Spirit The Heavens are the Beauty the Pleasantness and Joy of the Divine Appearance and the Divine Operation which is the Love-Image and the Love-Birth every where Use. 1. Pray O Christians for the Heavenly Eye-salve of the Holy Ghosâ— to anoint the Eyes of your minds What Blessed sights shall you then see every where What Heavenly Visions of Divine Love and Beauty upon the Spiritual Bed of Eternal Love shall you meet with in every object In even work of God in every act of Providence you will
see the high and gloriouâ— Trinity the adored and amiable mystery of Eternal Love the three Beauâ—tiful and Blessed Persons of this Trinity of this mystery the Father 〈◊〉 Fountain of Love the Son the Fathers Lovely Birth Bride in their Love-union on their Heavenly Marriage-Bed figuring themselves and shining wilâ— the naked substantial Glory thorow the Figure You will say to the sweetneâ— of every Flower to the Beauty of every prospect in your walks this is thâ— Love-union between the Father and the Son this is the fruit of the Marriage-Bede on which the Father of Loves and his Lovely Image his Son aâ—â— his Bride lie eternally embracing each other This is thâ— perfume this is thâ— lustre of the holy Spirit You will say of every Sickness Sorrow and Death Here also is the Love-union These also are Love-Births Love-Images froâ— the Marriage-Bed of Love in Eternity These also are Doves with Wings 〈◊〉 Silver and Feathers of Gold from that Mother-Dove the Holy Spirit 〈◊〉 Love-Marriage between the Father and the Son in the most holy Triniâ—â— Use. 2. Give Glory to the Persons of this blessed Trinity to this mysteâ—y of Divine Love continually Dost thou perceive any good principle in Grace or nature putting forth itself in thee Give thanks and say This is the Father the Fountain of Diviâ—e Love opening himself and springing in 〈◊〉 Dost thou feel any sweet Appearance of Truth or Goodnes Light or Love in thy Spirit Rejoyce and say this is the Son the Love-Birth the Love-Image the Lord Jesus rising up from his Fountain the Bosom of the Father in me If there be any Vertue any Power any Pleasantness any Joy any Life of Love lift up thine heart and hands on high say This is the Love-union the Love-knot in the most high and Holy Trinity this is the Holy Spirit the Marriage Bed of the Eternal Bridegroom and Bride the Father of all Loves the Image of all Lovelinesses This is thy high and Heavenly Marriage-Bed which is now Green flourishing and fruitful in me Use. 3. Let this be the mark at which thou aimest O Believer to be taken up into this Love union into this Eternal Marriage-Bed to be one with the Father and the Son as they are one in the Unity of the Spirit I have now finished the last Argument for the confirmation of that proposition God is Love The Argument was this The mystery of the Trinity is a mystery of Divine Love Let me conclude this Argument with one general Use. Use. Hold fast the Doctrine of the Holy Trinity Study it with humble pure Spiritual understandings with the Scriptures in your Eye as your mark to guide you in your way with the Holy Ghost in your heart as your Light of Life to discern your mark your way and your end It is a deep and Divine contemplation that of a Learned Acute and Heaâ—enly Person God hath two Boxes in which he hath laid up his Jewels the â—ncarnation and the Trinity God hath opened one Box the Incarnation There we have seen rich and sparkling Jewels in the union between the Diâ—ine and Humane Nature here below God manifested in 〈◊〉 But O! What â—ewels shall we see what Loves what Glories what Unions when God shall open his other Box of the Trinity when we shall see God justified in the â—pirit The Trinity is the Supream the Soveraign mystery of the Gospel the â—undation of fair Colours upon which all evangelical mysteries are built â—e Fountain in Eternity from which they slow Then shall we understand 〈◊〉 mysteries when God shall take the vail from before this which is the entire 〈◊〉 clear-shining Face of the God-Head Here is the Supream Unity the Founâ—â—in of all Love Life and Light Here is the variety of Love and of Life 〈◊〉 its fairest Light in its first and fullest Image Here is the Love-union the 〈◊〉 Treasury the curious Spring the golden Band of all Unions Motions â—easures and Joys Blessed is he who with Eyes washed in this Fountain looketh into it seeth himself and all Divine Mysteries there Unvailed So Austin wished to have seen Christ in the Flesh. O how much more Divine and Blessed a Spectacle is it to see Christ in the Spirit that is in the Glory of the Trinity the Three Persons in One with all their Eternal Beauty fully and freely displayed Pray for Wait for Look up continually into the Heights and Lights oâ— the Spirit for this sight I have now brought to an End my last Description of Divine Love which is the Divine Nature God is Love I will seal up this Sweet and Soveraign Truth of the Gospel with One Use. Use. If you will be Children of God be Children of Love God is Love Love is the Divine Nature in God and in all His Holy Ones 1. Beware of Lust the Corruption of Love 2. Beware of Passion the Contrariety to Love 1. Beware of Lust the Corruption of Love The Corruption of the best Thing is the Worst All Lust is Love degenerated Love Corrupted Love is the Best of all things Love in its purity at its Height is the Godhead in God Lust is the Formality and Essence of the Devil as he is a Devil St. Jude teacheth us that fleshly Lusts are the similitude of that First sin of the Faln Spirits which made them of Angels Devils Ixion in the Poets loved a Goddess in the place of whom he embraced a Cloud formed into the Shape of a Divine Beauty Thus he became the Father of the Centaures half Men half Beasts Then he was cast into hell where he is fastened to a Wheel turning continually round on which he is tormented day and night This Pâ—rabâ—e is meant of thee O Lustful Spirit Thou wert made for Divine Love fâ—r the Love of the Divine Beauty Thus hast changed this Love into various Lusts. Thou defiâ—est thy self with Shadows Clouds of Darkness formed into the Empty Snapes of Beauty Instead of the Divine and Humane Nature in the Blessed Harmony of an Immortal Union all thy Births all thy Production are Horrid hateful monsters Man Beast and Devil all in One Spirit in One Person Thy end is the Endless Circle of thy Lusts and of the Divine wrath as the Wheel of Eternity a Wheel of Fire holding thee fast tied to it and torturing thee without any Rest or Period 2 Beware of Passion the Contrariety to Love Sampson tied Foxes together by their Tails with Firebrands between them So he sent them forth to burn up the standing Corn of the Philistines in the Fields O men when ye fall from the Wisdom of God into the Subtlety of the Serpent you become Foxes not Men. Your Lusts your Carnal Interests are your Tayls by which you are tied together in all your Unions and Commerce your Passions are Fire-brands fastned to your Tayls Thus the Devil sendeth you forth to deface and consume the Beauties the Peace the Comforts each of other of the whole Creation round about you
if thou refuse and murmure nevertheless this Assisting Love will take thee into Its Bosom and bear thee and carry thee along with It in Its own Way laid out and lifted up in Heaven in the Spirit into Eternal Joys If we believe not yet is He faithful and cannot deny Himself God is Love He cannot deny Himself in the unchangeablness of His Divine Essence which is Love He is True and faithful to the unity and simplicity of his own naked Being which is Love in the midst of all our changes unbeliefs unfaithnesses 3. There is poured sorth from the Heart of the Father in the Bosom of our Glorified Saviour The fulness of all finishing Love I know no Scripture which displayeth the finishing Love of God in Christ with more sweetness riches and fulness than that Ephes. 2. v. 4 5 6 7 8. You have here Love under several names in five verses repeated six times Mercy Love Grace Grace Kindness Grace You have it brought in with Magnifying Titles Rich in Mercy Great Love Exceeding Riches of Grace The Salvation of a Saint is here presented to us as a rich Piece of fine Enamelling First the Ground on which the Enamelling lieth is Gold Then you have the rich Enamel upon the Gold Lastly some beautiful Picture is formed in the Enamel Such a piece of Divine Work is a Saint 1. The Ground of the Work is Pure Gold Pure Love Preventing Love God doth all from Rich Mercy for the Great Love wherewith he hath loved us v. 2. 2. The rich Enamelling upon this rich Ground of Love is Love too All the Work is a curious close and fine Enamelling of Divine Love upon a glorious Ground of Love You have this brought in and doubled v. 3 8. By Grace ye are saved 3. The Beautiful Picture formed in this Enamel of Love upon a Ground of Love is the Heavenly Face of Divine Love naked entire in all its Lovelinesses and Glories to ravish all Spirits into a delightful Admiration That to the Ages to come might be shown the Exceeding Riches of his Grace v. 7. This is the End of God in Christ. He draweth upon the whole Person of a Saint the Heavenly Form the Divine Figure of Love as Love is God of Himself as God is Love He draweth this Divine Figure of Love in all its Riches in those Riches of Sweetness Loveliness Glory which exceed which transcend all Degrees all Capacities all Understandings in the Creature He doth it to this end that the Father the Lord Jesus all Angels and Spirits all Creatures in Ages to come that is in Eternity may see with Extasies of Joy and Wonder the Entire Form of Divine Love in its most naked most lively richest Beauties figured upon and shining in the whole Person of a Saint from one end of his Story unto the Other Do you not discern the Finishing Love of God in Christ making All perfect in Eternity The Ground of the Work of God in a Saint is Love It is all inlaid in every point of it with Love It is All Overlaid with Love When St. Paul had gone through the Particulars and several times declared All to be Grace Pure Love after all that he wrappeth up all over again in Grace in Pure Love By Grace ye are saved v. 8. A Saint is like a Gold-Watch in a Gold-Case A Work of Love in a Covering of Love as rich as the Work If you go never so low all thorow a Saint to the Nethermost parts of the Earth to his lowest Foundations All is Love If you search into the Heights of Eternity above him round about him All is Love Comprehending Crowning Love You will see the Fulness of the Finishing Love of God in Christ yet more clearly if you consider Three Things set before you in this Scripture 1. It is Love which is the Supream Sun of Eternity which generateth us to a Divine Birth which infuseth a Divine Principle of Life into us and awakeneth it in us For his greatest Love wherewith he hath loved us he hath quickened us v. 4. 5. This is Pre-venting Love It is Love which maintaineth carrieth on floweth forth into the Stream of Divine Life in us from the Beginning to the End By Grace ye are saved He hath raised you v. 5. 6. The Way of a Saint is a Continued Resurrection Every Moment is a New Resurrection every Resurrection supposeth a Death The whole Way o a Saint from the First Incarnation of Christ in him is a Contexture of Deaths and Resurrections Divine Lights of Life and Shades This whole Way of a Saint the Deaths as well as the Resurrections the Shades as well as the Lights are Divine Grace Pure Love Love putteth on the form of Death and shineth thorow it Death putteth on the Form of Love and shineth in it This is Assisting Love It is Love which setteth us down in Heavenly places Love maketh itself a Heaven of glory and bliss a Kingdom of Joy a Throne of pure Gold a Crown of Immortality This is Finishing Love They are the same Riches of Mercy the same Greatnesses of Love which shine forth in our hearts at our Regeneration at every Resurrection and in Heaven at our Glorification God rich in Mercy for his great Love hath quickened us raised us set us down in Heavenly Places All is the Same Love the Seed the Tree the Blossom the Fruit. 2 All the Steps in the whole Way of a Saint from the Beginning to the End are so many Love-Unions He hath quickened us together with Christ v. 5. He hath raised us together with him He hath set us down together v. 6 Every new Step in Grace or Glory is a New Love-Union Every Act of Divine Life is composed of a Blessed and Beautiful Trinity of Divine Loves 1. There is the Lord Jesus That Spirit which is the Supream Love the Essential Image the Eternal Son of That God which is Love the Bridegroom and Beloved of a Holy Soul 2. There is the Spirit of a Saint the Sister the Spouse the Love of this Love this Bridegroom Spirit of the same Spirit Love of the same Love sprung from the same Root formed into the same Image and Tree bearing the same Fruits of Divine Love 3. There is the Holy Spirit the Marriage-Dove the Marriage-knot the Love-Union between these Two Divine Loves Thus every Act every Moment of a Saint's Life is a Divine Trinity of Heavenly Eternal Loves coming forth in a New Dress suitable to each New Moment 3. All the Parts of a Gracious or Glorious Life are acted all the Forms and Moments of the State of a Saint His Beginning Progress End are acted and comprehended in the Pure Element of Heavenly Love in the Divine World of Spiritual Love in that Great and Glorious Deep into which all the Fountains of Love in the whole God-Head in the Heart of the Father are broken up and pour forth themselves in the Glorified Person of the Lord Jesus He
Power in the Beauties of holiness from the womb of the morning thou hast the dew of thy Birth The words lie thus in Hebrew Thy willing People in the Day of thy Power oâ— thy Armies in the Beautiâ—s or Excellencies or Majesties of holiness or in thy holy Pure Beauties from the Womb of the Morning to thee the Dew of thy Youth You have here the Lord Jesus in Glory in his Kingdom in the Day of his Power with his Armies of Angels round about him in the Beauties of holiness in his Frâ—shest Beauties in the heighth of Excellency and Majesty in the Glory of his God-Head filling shining thorow overspreading his humane Nature You have him here in the Brightness Sweetness and Newness of his Eternal Sonship as he cometh â—orth Immediately from the Womb of the Morning the Bosom of the Father who is the Morning the Day-Spring of the God-Head Thus is Jesus Christ with the Dew of his Youth upon him as Fair as Fresh as unfading as a New-blown Rose in the Morning while the Pearly Dew lieth yet upon it Jesus Christ is now as a Bridegroom upon his Coronation Day or as a King upon his Marriage-Day Now his People are a Princely People all Fellow-Kings together with him Now the holy Soul is That Princess and Daughter which is his Queen all in Beaten Gold at his right hand The Willing People are Princes heavenly Spirits in Glory This is the Answer to the Second Question 3. Qu. What are the Chariots of the Princely People Answ. 1. The Chariots are the holy Angels Psal. 68. 17. The Chariots of the Lord are Thousands Ten Thousands of Angels God is in the midst of them as on Sinai in the holy Place You may observe in your Bibles that word Place not to be printed with the same letter as holy to signifie that it is not in the Hebrew but added by the Translatours The Holy may be here any of these or rather all of these in their Subordinations the Sanctuary or Temple the Holy Placâ— the Figure the Lord Iesus the Substance Life to this Figure the holy One the Saints the holy Ones the members of Christ Christ Mystical the Spiritual Temples Heaven the Everlasting Glory of the God-Head in which Christ resideth Sinai was a Type to all these These in their several degrees are Sinai heightned to Sion to the Perfection of the Divine Presence in the Beauty of Holiness and Love You may see too that As before Sinai is added The Hebrew lieth thus Sinai in the holy The Thousands and Ten thousands of holy Angels make all One Chariot in which God rideth Each Angel is also a Distinct Chariot The Chariots of the Lord are according to the number of the Angels But Each Angel comprehendeth in himself the whole Millions of Angels They are distinguished in their Essential Forms but undivided As the same Colours and Lines varied make all Beauties So all Angelical Forms in distinct Relations make up the Essence and Glory of Every Particular Angel God with the Thousands of his Chariots rested on Mount Sinai Sinai or Sion rather is in the Lord Jesus in the Assemblies of the Saints in the Person and Spirit of every Saint in Heaven in the Spirit thorow all the Heavens and the Earth in the Lord Jesus and every Saint The Chariot of Solomon is the Chariot of his Queen also The Bridegroom and the Bride ride together in the same Chariot Jesus Christ and his Spouse Jesus Christ and his Brethren his Fellow Kings Behold then the Chariots of the Princely People of the Immortal Kings of Saints in Glory in the Glory of Christ and of the Spirit whether in the Body or out of the Body They are the Chariots of God The Thousands andâ— Ten Thousands of the holy Angels These are in a double sense the Chariots of these Divine Princes 1. These Princes ride in them 2. God rideth upon them in these Princes as on Sinai as on Sion as in Heaven Answ. 2. The Chariot is the Divine Presence in the Light and Evidence of its own Appearance with all its Train of Glories and Angels as in Heaven with the Universal Form of things comprehended in it enlivened and enlightned by it as in the Glorious Person of Christ at the last day This Divine Presence descending and ascending resting upon and shining forth in the Prophets and Holy men of old in their Visions is described Mystically Ezek. c. 1. and called by the Jews The Chariot There are Wheels Living High Dreadful Glorious Shining as a Pretious Stone full of Eyes that is of Angels of heavenly Spirits I humbly offer it to be considered whether these Wheels be not the Elements these Globes of the Visible Earth and Heavens made New made Spiritual filled with Angelical Lives cloathed with Angelical Forms and Glories in the Kingdom of the Spirit and Mystical Person of Christ. Then the Horses which draw these Wheels are the Living Creatures full of Eyes If the Wheels may be understood to be the visible Part these Living Creatures may present the Invisible Part of the Creation in its Renovation by a Spiritual Glory flowing forth from the Fountain of The God-Head in the Glorified Person of the Lord Jesus These Wheels and Horses together may perhaps not improbably be thought to be the New Earth Above the Wheels and the Living Creatures is the Chariot itself a Firmament If I may pursue my former Apprehension with Submission to the Spirit of Truth in every Spirit I shall call this the New Heaven The heavenly Image the God-Head unvailing itself appearing in a New Glory This is the Firmament the Heaven born up and carried along by the Innumerable Company of Angels while Jesus Christ sitteth in it as in his Chariot Above this Firmament is the Similitude of a Man as Fire from his Loins upward and as Fire from his Loins downward This is our Blessed Saviour in the Union of his Divine and Humane Nature The Glory of the Divinity of the Eternal Spirit cloatheth both with the same Similitude of Fire which shineth with the Sweetest Light burneth with the greatest force of Love transformeth all things with an Almighty Power into One Pure Immortal Divine Flame with itself The Lord Jesus himself speaketh of his own Coming and Appearance in his Kingdom after this manner The Son of Man shall come in his own Glory in the Glory of his Father and in the Glory of all His holy Angels Our Saviour seemeth to have had the same Vision in the Eye of his Spirit which Ezekiel had The Jews distinguish the Angels into Angels of the Throne nearer to the Divine Majesty Angels of Service at a greater Distance The Glory of the holy Angels make the New Earth the Horses and the Wheels in the Chariot of the great King The Wheels the Visible Part of the Creation the Wheels are made of Angelical Glory But they are the Angels of Service in a New Spiritual Glory The Invisible Things of
surrounding us far from our Father's house from the Bosom of our Jesus in the wide solitary naked field of this Fleshly Image We lie upon the Cold Ground of our own Natural Earthly Comfortless Spirits Under our head is the hard Stone of unbelief Distrust Care and Fear Where is now Finishing Love Finishing Love is now nearer to you than you are aware This is the Season for Finishing Love this is the Time in which the Work of Finishing 〈◊〉 is most Beautiful What it now doth will be for Ever for an Eternal Joy and Glory a Work of Eternity It will be now Pure Love Perfect Love It will now work with All Freedom with all Fulness in your Weaknesses Ere you are aware Finishing Love will open itself as the Heaven of Heavens round about you You shall see the Lord Jesus as a Mystical Ladder 〈◊〉 Divine Loves reaching from Heaven to Earth filling with the Fulness 〈◊〉 Divine Loves poured forth in his Glorified Person all the Space betweeâ— Heaven and Earth while One End of this Ladder toucheth the Heart of Goâ— in the Glories of Heaven and Eternity the other End toucheth thine 〈◊〉 thou liest covered with darkness below on the Desolate Earth Divine Love in all Angelical forms stand upon every Round of this Ladder every Degreâ— and State oâ— Things between heaven and Earth in great Troops These â— once descend and ascend bring down the Heart of the Father into thy Bosomâ— and carry up thy Heart into the Bosom of the Father Now thou saiest This Open Field was the House of God of Divine Loâ—â— This Darkness was the Gate of Heaven the Gate of Finishing Love and was not aware By this Gate Divine Love cometh forth from Its Spiritual Pâ—â—lace unto me By this Gate Divine Love bringeth me into its Palace Itâ— enough I have received the Spirit of Promise I am Sealed by it with 〈◊〉 Eternal Image of Divine Loves and Glories with the Heart of my Jesus mâ— God set upon my Heart O my Jesus it is true it is True This was the Sea son of thy Finishing Love and I was not aware Thy Finishing Love maketh Perfect its Strength Light Sweeetness in Weakness Darkness Enmity Thus comfort your selves against the Difficulties of Life in the Freedom the Fulness of the Finishing Love of God treasured up in the Glorified Person of Christ for you 2 Comfort Against the Darkness of Death Gladly therefore will I rejoyce in mine Infirmities For when I am weak the Power of Christ resteth upon me saith St Paul 2 Corin. 12. 10. in the place cited before It is the Power of Finishing Love in Christ which is here intended For that was the Subject of the former part of the verse My Grace is sufficient for Thee Behold Free Grace Pure Love For my Strength is made perfect in Weakness The Strength of Grace of Love is made Perfect in Weakness Behold Finishing Love This maketh the Infirmities not of old Age onely but of our dying hour Pleasant to us that when we are weakest the Power of Divine Love resteth upon us in its Finishing Sweetnesses and Glories When the Lord Jesus hung upon the Cross he cried out My God my God why hast thou forsaken me A Darkness covereth the face of the whole Earth round about Him The next words which we hear from him just as he giveth up the Ghost are these It is Finished A Declaration of Victory A Triumph The Mystery of my Sufferings of Divine Wrath are finished in my Person The Glory of the God Head of Heaven of Eternity All Beauty all Joyes The Mystery of Divine Love are finished and compleated in my Person Both these Mysteries are now finished Both Compleated in One Glory in this One Moment of my Death This is the Pattern of a Saint and of Finishing Love in the Pangs of Death You have a Saint sick on his Death-bed a sense of Sin of Wrath Doubt Despair spreading their black Wings over his Spirit pains faintings deadly pangs seizing upon his Body In a Moment in the midst of these Weaknesses the Lord Jesus in a Chariot of Angels and Invisible Glories with the full Power of all Finishing Loves resteth upon him from without raiseth himself and shineth from within Now in this Moment is the Whole Scenâ— changed The black and baleful Image of Things is changed into a Heaven The fainting dying Person into a Glorified Spirit triumphing in his Chariot of Angels and ascending with the Lord Jesus into the Heighths of Eternity He crieth one moment The Joys of Life the Light of the Sun the Delights of mine Eyes My Dearest Relations and sweetest Friends Life itself forsake me My hope my Faith my Spiritual Comforts my God my God why do ye why doest thou forsake me The Next moment with a Shout of Angels with the Sound of the Silver Trumpets in Heaven he crieth out It is finished The Sufferings of Christ are finished in me Divine Love hath finished upon me all its Mysteries and made the Joys of Eternity full in me A modest Person was sick and in want A Friend sensible of his want and modesty conveyed a Bag of money under his head and pillow while he slept He waketh findeth it smileth and saith This is the Stealth of my Friend Our Jesus frequently casteth a deep Darkness the Shadow of Death over us then when he purposeth under the covert of this Darkness to convey some finished Piece of Glory some Compleat Work of Finishing Love Heaven itself into our Bosom our Persons into a Heaven of Immortalities and Glories unsought unexpected unperceived by us until we are possessed of them until we are in the midst of Them These are the Stealths of our Beloved These are the Stealths of Finishing Love The Power of Christ with all the Fulness of Finishing Loves resting upon a Saint in his Death is excellently described 2 Corin. 5. v. 1 2 3 4. Observe there Four things 1. A Glorious Building 2. The Groans of Burthened Saints 3. The Workmanship of God 4. The Earnest of the Spirit 1. A Glorious Building This is A building of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of God The Materials as well as the Builder and the Form are all of a Divine Nature It is a Pallace hewn out of the Rock and standing in the Rock of Eternity Gold precious Stones Pearls the Body of the Sun Angelical Substances are as Dung to the Materials of which this Building consisteth It is Eternal above Time and so without Beginning or End above Succession and change It is in the Heavens in the Highest Heavens the Heavens of Eternity the Heavens of Heavens in the Eternal and Supream Spirit It is situate in the most Divine Heighths in the midst of the most Divine Lights Loves Purities Powers and Pleasures in the midst of the most Divine Lives and Immortalities 2. The Groans of burthened Saints We groan being burthened The Burthen is the Earthy Tabernacle This Life The Weight of vanity and
the Sons of God The word led is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acted As the Soul acts the Body as the principle of reason the Soul of Man as the nature of the Sun acts the Sun in its shinings in its motions thou also art acted by the Divine Spirit to which the Sun the Soul of Man the principle of reason are empty and weak shadows so far as thou in truth art a Child of Light and a Son of God the Father of Lights Let me here by the way touch a three-fold string in your Souls 1. A mournful string 2. A string of desire 3. The string of praise 1. Is the Spâ—â—it the principle of a Saint how then should we mourn thâ—â— this Spirit of Grace this Comforter is grieved that this Spirit of Light and Life is quenched by unbelief sensuality unkindness and neglect how should we mourn that this Holy Spirit this Spirit of Truth is slighted and spoken evil of as a Spirit of licentiousness or as a fancy and delusion and all this among Saints at least in profession when as this Spirit is the only principle of Saintship St. Jude in his Epistle speaketh of this as the Sin of Devils for which they are cast down to Hell and bound in Chains of Darkness that they did forsake their first state and their own habitation It is in Greek not their first state but their first principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Saints is not this a Sin greater than that of Devils not only to forsake but to grieve and cast shame upon this first and most blessed Spirit which is your only principle a principle of Divinâ— Life Light and Purity your own habitation a habitation of Divine Rest and Glory 2. O all you who desire to be Saints or to grow in the new and Divine Nature of a Saint let your hearts burn by day and by night with continual longings for the Spirit This alone is that of which a Saint is bred by which he is nourished This alone is the Heavenly Root the Sap the sweet Dew Showers and Influences the warm and cherishing Sun-shine to every Spiritual Plant Cry therefore and wait for this Spirit wait upon it minister to it seek it suck it in by all means thorow all its own manifestations and ordinances of Nature or of Grace When this world was first made a beautiful frame out of a dark Deep the Spirit moved upon the face of the waters When Jesus was conceived in the womb of the Virgin the Holy Ghost overshadowed her and rested upon her In both places the expressions seem to allude to a Bird or a Dove spreading itself over its Nest to hatch its young Ones When the Lord Jesus was Baptized the Holy Ghost descended and rested upon him in the form of a Dove Dost thou indeed desire to have thy dark defiled dead heart made a new Creature to have Jesus Christ to be born or to grow within thee and to be Baptized yet more into Jesus Christ the Sea of all Heavenly Beauties Loves and Joys O then pray to the blessed Spirit to make thy Soul his Nest to move upon the face of thy Spirit to overshadow thee to descend and rest upon thee in his Dove like form 3. O all ye Saints sing the praises of the holy Spirits let the high praises of the holy Spirit be ever in your mouths Say to the Spirit this is the womb of Divine Life and Power which hath born us and brought us forth to be Children and Heirs to God these are the Breasts of Divine Life and sweetness which give us suck this is itself the Heavenly Milk of the Eternal word by which we live and grow Do you see any glympse of Evangelical Light and Truth do you feel any workings of Grace any sweet springings of Love and Joy Give Glory to the Spirit it is this blessed Spirit which now shines in you enlivens you and acts you The Children of Iracel in the Wilderness in a great want of water met with a Well then they sang to it in these words Spring O Well the Princes have digged it with their Sâ—aves When ever thou meetest with any fresh stream any sweet drop of the water of Life rising up within thee in thâ—s parched Land and weary Wilderness sing to thy Well sing to the blessed Spirit and say in thy Song my Well springeth my Jesus hath digged it in my heart with the Golden Scepter of his Gracâ— and Love Thus let every gracious thought gracious moving of thy mind will or affections put into thy mouth a new Song of joyful praises to the Spirit as the dear and inseparable principle of Life of Heaven of Eternity within thee thine ownâ— principle Thus much of the Principle 2. The two effects of this Principle are a Spiritual sense savour both comprehended in that expression to be heavenly minded How often doth my Spirit labour in the Bosom and power of the Eternal Spirit for these two things 1. That all Men were brought forth into this Spiritual Principle 2. That all who have the Spiritual Principle within them were continually acted by it How sweet would life be to them for the sight of their Eyes and rellish of their Spirit They that live in the Spirit see all things by a Spiritual Light It is indeed a pleasant thing to behold this Light Every glympse of it infuseth a heavenly joy into the Heart and scattereth all Clouds of grief or melancholy These see all things in a Spiritual Image that is in a Divine and Immortal Glory They tast the sweetness of a Heavenly and Divine Love in every thing Every thing presenteth itself to them in an Heavenly Appearance and every appearance of things entreth into their Souls with a heavenly taste and rellish far sweeter than Hony to the Palate All our converse with things of every kind of Nature or Grace of Sense or reason proceedeth from a union with those things in one Principle and is a communion with them in that Principle Such as the Principle is such are the Appearances and rellishes of things to us such is our converse with them All Appearances of things to Men or to Angels in every natural Principle to our senses or to our understandings are no more than shadows or dreams The Spirit alone is Truth When melancholy forms and Images of things in this world afflict our Spirits when the pleasant things here lift them up to vain joys and glories if the holy Spirit awaken himself and arise in us all these fly away all other appearances of things break up into an appearance of Eternal Beauty and Blessedness springing forth from this Spirit like the shadows of the night when the Sun is seen and a dream when a Man awaketh We are taught by natural Philosopy that the Images of things are seen thorow a Christalline humor in the Eye as a fine Glass If this Christal be dyed with any colour all things which we see appear
Principle he stood under the curse receiving and feeling all the stings and bitterness of the curse to the utmost extremity 4. Propos. This our Jesus as he at the same time with his Divine Nature in his Humanity stood in a Supernatural and Eternal Principle he in his Humanity comprehended his Humanity itself in its natural Principle together with the natural Principle itself the Curse all the stings and bitterness of the Curse in a light of Divine Glory in a life of Divine Love as so many varieties of pure Love Joy and Glory with Immortality 5. Propos. The Curse with the stings and sense of it upon the Natural and Temporary Principle as also the conflict between the Natural and Temporary the Supernatural and Eternal Principle in the Lord Jesus through his whole Person as it lived in a Humane Soul and Body were highest at his Death These are the five Propositions which set forth the trouble of Christ at his Death In the other two followeth his Triumph 6. Propos. This Eternal Person our Jesus with his God-Head in his whole Humanity both Soul and Body in the moment of Death by dying went entirely forth from the Natural or Temporary Principle and so from under the Curse 7. Propos. This same Jesus in his whole Person with his whole Soul and Body in the moment of Death by dying went forth entirely into the simplicity and singleness of his Supernatural the Eternal Principle and so into a State of pure Eternity unmixt Joy and Glory I shall briefly open these Propositions in their order 1. Propos. It was the most glorious and eternal Person of God himself in two Natures Divine and Humane which was our Jesus John 1. 14. The Word was made Flesh. The second Person in the Trinity from which the other two Persons the Father and the Spirit are inseparable the eternal and essential Son of God which hath the fulness of the God-Head in himself in its most express Image and greatest Glory he in his own Person in this Eternal Person and Sonship was made Flesh. This Eternal Person this Essential Son of God was that Flesh. This Flesh was that Person that Son which had the Father and the Spirit inseparably with himself and was essentially one with them O Christians study this union of the two Natures Divine and Humane in one only Divine Unchangeable and Eternal Person which is the most glorious and Ever-blessed God This is the deep and rich ground of the Christian Religion out of which as the true ground of the Heavenly Paradise the God-Head itself makes to spring all the precious mysteries of the Gospel all Evangelical Truths Graces and Joys in their most Spiritual Beauty Sweetness and Life Understand this Pray for the understanding of this for a sight sense and feeling of it within your own Spirits that it is God God himself in his own only Divine unchangeable undivided Person in your own Form in your own Nature in your own Persons and Spirits which is your Jesus your Saviour Redeemer Husband and King your Ransom Atonement and Righteousness your Beauty your Life your Joy your Root Branch Flower and Fruit. This union between the Divine and Humane Nature in one Person in our Lord Jesus is the Original and Reason of the union between you and this Jesus which is God in Person to which Person thorow this union you also are immediately eternally united in one Spirit in one mystical Person which is Christ as St. Paul speaketh as there is one Body and many Members so is Christ. A Spiritual knowledge of this union of two Natures in one Person and that God himself is this Person will sweeten all sufferings of life to you and perfume the Grave Open the Eyes of your Spirits and behold with joy and wonder the going of your God and King in the Sanctuary of this Earthly Body It was the ever-glorious and immutable Person of God in the most high and holy Trinity which made itself Flesh in the Womb of the Virgin which was that Flesh which in that Flesh eat drank slept talked and walked upon the Face of this Earth which passed under all the clouds thorow all the storms of life here which hung upon the Cross dyed and lay down in the Grave O with what a Divine and delightful Glory hath this Divine presence and Person silled and cloathed this Flesh this Earth all the natural actions and passions of this Flesh on this Earth Clouds Storms the Cross Death and the Grave to the Spiritual Eyes of Believers What living Plants of Paradise how beautiful how laden with most pleasant and Immortal Fruits are all these springing up out of this Root this Divine and Eternal Person What Jewels are they of incomprehensible virtue sweetness and lustre hanging upon this Person See your selves O all ye Saints even the lowest and the least conformed to this Image It is the immortal Seed and Son of God in you it is your Jesus the most glorious Person of God himself in this Seed in you which is made partaker of Flesh and Blood which walks on Earth and acts all the parts of the natural Life here which passeth thorow all the Clouds and Storms of life which suffers dies and lies in the Grave The Spoase saith of Christ he is a bundle of Myrrh he shall lye all night between my Breasts Thus the Humane Nature of Christ saith to the Divine Nature Thus the Earthly Nature saith to the Heavenly Nature to the Divine Seed to the Lord Jesus to the Divine Nature in the Lord Jesus thou art my bundle of Myrrh thou liest all the night of this life and death between my naked Breasts What corruption can I see in the Grave itself What Divine Sweetness breaths forth itself in all States What Divine Treasures of Life and Immortality fill and overflow all while we thus lye most intimately united entirely wrapt up in each other in the most sweet and glorious Unity of one Divine and Eternal Spirit one Mystical Divine and Eternal Person 2. Propos. God in his own Person as the Divine Nature lived in our Nature here on Earth stood at once in a twofold Principle the one Natural and Temporary the other Spiritual and Eternal The Lord Jesus was truly and really a man in every point like unto us sin only excepted as the Scripture speaketh in the Epistle to the Hebrews Thus he did bear in himself the Earthly and Natural Image he stood in an earthly and natural Principle He came forth from the Father into the World So was he made a Servant and made under the Law But the Lord Jesus was in Person the Eternal Son of God In this Person alone did the Humane Nature of Christ with its Natural Principle and Fleshly Form in this world subsist The second Person in the Trinity was the Glorious and Invisible Root which through the Divine Nature sent forth sustained lived and appeared in the spotless Flesh of the Lord Jesus Thus
undivided Circle of Eternity always at once in every moment and cast of his eye he saw possest and enjoyed all pleasantnesses In this Face of his Father which is the Light of Eternity he saw his own Face as he passed thorow all changes Even then when he cried out that he was forsaken by his Father he beheld this forsaking of him himself thus forsaken in this Glass the face of his Father in the midst of all Pleasantnesses one of the Pleasantnesses one with all the Pleasantnesses there The Aâ—gels that take care of Children here below in the midst of this their work on Earth ever behold the Face of the Father in Heaven How much more is it true of that Person who is the Face of the Father who is one Essence and Substance with the Father who unites the Humane Nature to the Divine Nature in the Unity of this Person Shall not he much more see the face of his Father in Heaven while he is on Earth or in the Grave serving the little Children of his Father his younger Brethren as their good Angel This Face in which all Pleasantnesses are at their fulness at their heighth was that Joy set before Jesus Christ upon the Cross for which he enâ—ured the Cross and despised the shame I shall now conclude this discourse of our dying and dead Saviour of his sacred Body living and immortal in Death with those four thiâ—gs which were too wonderful for Solomon the way of a Ship upon the Sea of an Eâ—gle in the Air of a Serpent upon a stoâ—e or a rock of a man with a maid or as it is in Hebrew in a maid The most learned Jews teach us to understand this as the Mystâ—ry of the Messiah The most learned of the Christian Divines give us such a Gloss as this upon it while they make this place from the authority oâ— the Jews themselves to prove against them that the Messiah was to be born of a Virgin 1. The Man in the Maid is the Heavenly Man in Womb of the Virgin 2. The Ship upon the Sea is the Humane Nature in its Union with the Divine Nature Sailing along in its course of time and life here below upon the Sea of Eternity 3. The serpent upon the Sâ—oâ—e or the Rock is the deep and Glorious wonder of Death in the Person of Christ who is the Rock oâ— Eternal Life and God himself who lives for ever 4. The Eagle in the Air is the Humane Nature risen and ascending in the Spirit to the right hand of the father above all Heaven to the utmost heighths of all Joys and Glories of the Divine Nature and Eternity Before I leave this Subject I will point out one Use and Application of it When a Voice came with Thunder to the Lord Jesus declaring Love and Glory from on high upon him Jesus Christ saith to his Disciples Tâ—is Voice came not for my sake but for yours In like manner these glorious things are spoken of Christ in his life and in his death not for himself only but for all his Saints Christ and all the Saints are one seed To that one seed to all the Saints in Christ to Christ in himself and in all his Saints are all the Promises made All those pleasant things which we have spoken of Jesus Christ and of his holy Body in Death are true of him as his Humane Nature is joyned to the Divine Nature in one Divine and Eternal Person which is the most High God The same things are true in us also who believe in him by that Mystical Union which joyneth us to the Lord Jesus in one mystical Person and in the Unity of that Spirit which is also the most high God one with the Father and the Son While we live as Saints by the Faith of the Lord Jesus we live not but Christ liveth in us we live and we are Spiritual only as we are Spirits the Birth of the Eternal Spirit and one Spirit with the Lord Jesus in his Resurrection from the Dead All things in Heaven and on Earth of Soul and of Body of Life and of Death are Spirit and Life to us It is true that while we live on Earth a fleshly Spirit a fleshly Image in which Satan hath his Throne have a part in us not as our true selves but as our disguises our diseases our enemy as evil Dreams in our sleep These ofâ—â—n prevail over the Spiritual Man in us and captivate us to many sinful Lusts fears and Griefs But still the Spiritual man in itself which is our true self puts them under its feet and makes them Captives to the Light Love and Immortality of the Spirit The Spirit in us is like the Sua which when we think it under a Cloud or eclipsed by the Moon is so only to our Earthly Light but in truth and to itself it is upon its own Throne of Light triumphantly above the Clouds and the Moon comprehending them in the brightness of its own Glory But besides this in the moment of Death this fleshly Spirit and Image is for ever cast out of all power and rule in a Saint and is entirely subdued to that pure and Heavenly Spirit which is the true Saint which now withâ—â—t any interposing vail or interrupting interval perpetually sees the glorious Face of Jesus Christ in it self which is one Spirit with him and the Glorious Face of the Father in Jesus Christ. Yea one advantage of unexpressible Joy and Glory hath the death of a 〈…〉 of Christ. The Death of Christ had all the stings of 〈…〉 crâ—â—ture â—ver felt or can feel the guilt of Sin 〈…〉 Wrath of the Father all the Powers of Hell in 〈…〉 these stings are taken out of the death of a Saint Christ is risen all the Powers of evil subdued captivated and changed into mysteries of eternal Light and Love in the Glorified Person of Christ by the Virtue of his Resurrection A Believer living and dying stands in the Resurrection of Christ is risen with him in him A Believer is married to Christ as he is risen from the Dead His Life his Death thoroughout all things of them both are Divine Fruits of this marriage-bed brought forth in the Bosom of God to God Break forth then O ye Saints into singing both living and dying tune your last breath to this song of the Lamb and say like him I have set my glorified Jesus my Heavenly Bridegroom and the Father in him before me My glorified Jesus my Heavenly Bridegroom and the Father in him is at my right hand therefore shall I not be greatly moved Therefore doth my Soul rejoyce in Death my Body also sweetly rests in the Grave as in a Marriage-bed in the midst of all Divine delights as Flowers of Paradise strewed upon it It rests in the Bosom of my glorified Jesus my hope This sweet and sure hope is he that will never leave my Soul in the state of Death nor suffer his Holy One
Fellowship between the Father and Christ and the Spirit and the Saints in the Spirit at the coming of the Spirit is this 1. The blessed Person of the Holy Spirit in the Trinity is the beautiful band of that sweet and sacred Union in which the two other Persons the Father and the Son most nakedly most entirely at the utmost heighth of their Beauties and Loves possess and enjoy each other The same Person of the Spirit in the mystical and Marriage Union between Christ and the Soul is that sweet and sacred Unity by the Virtue of which the Father Christ and a Saint in the Purity and Perfection of all Heavenly sweetnesses and excellencies behold love and take Pleasure in each other as one Spirit By this you may see how the Spirit is the Promise and the Seal and what this Seal of the Spirit means The Lord Jesus fully expresseth it in the verse mentioned At that day ye shall know that I am in my Father and you in me and I in you This day is the day of the Spirit the day of the Spirits coming into the Soul and appearing there In the Revelation of this third Person the Holy Spirit when he shines forth in the Spirit of a Saint the Father Christ and a Saint are all seen together in one Glory the Glory of the Father in the Fellowship and Unity of this Spirit which is the Spirit of Glory This Union and this Vision takes the Saint up into itself fixeth itself in a Saint displayeth itself there by the immediate Brightness and Glory of that Heavenly Person the Spirit himself which is the Spirit of Truth This is the Seal of the Spirit this is the Banner of Love Thus he sets himself as a Seal upon the Heart of his spouse thus he spreads himself as a Banner of Love over her head in his Banqueting-house How clearly in this Day in this Vision and Unity of the Spirit doth the Beloved Spouse of Christ see Heaven and Paradise ten thousand Heavens and Paradises new-born and risen within herself herself new-born and risen into the midst of them and enjoying them all Dost thou mourn O dejected Soul that thou hast not received this Seal of the Spirit Alas how few have How hath this Seal been withdrawn since the Nations of the World received the mark of Anti-Christ Mourn thou together with all the Saints for the absence of the Heavenly Bridegroom in this Vision of his Glory and Seal of his Love But mourn not as without Hope Press forward to this Day of the Spirit and to the Brightness of the rising of the Lord Jesâ—s together with the Father upon thy Soul in the Person of the Spirit which is the Union of all Loves Joys and Glories as all Lights are United in the Sun This Day hath already dawned some few have seen the dawnings of it and rejoyced to see it when it hath shone forth upon the tops of their Spirits as the Sun in the pleasant morning of a Summers-day gilds the Tops of the Mountains 2. The Second Evidence is the Witness of the Spirit Of this Paul speaketh Rom. 8. v. 16. The Spirit itself beareth Witness in our Spirit that we are the Children of God This Witness of the Spirit may be more interrupted and be accompanied in the Soul with less Glory and a less triumphant Joy yet is it clear and sweet and sure although the clearness and the sweetness have their different degrees The Witness of the Spirit is as tho Voice of God in the Soul received and ecchoed to by the Soul The Seal of the Spirit is the Glorious Face of God unvailed in the Soul and by the kiss of its mouth Uniting it to the Soul so that it stamps its own Heavenly Image upon the Soul and Ravishing the Soul into one Life and Form of Glory with itself becomes its own Reflection there equally embracing and embraced enjoying and enjoyed in the Unity of the Spirit Thou who feest not the Seal of the Spirit upon thy heart open thy Spiritual Ear hearken unto the voice of the Spirit hearken to the voice of thine own Spirit These two by a sweet Consent and Harmony may testifie together the Love of God in thee Their voice may be low and not to be heard in the Tumult and noise of thy Fears and Doubts In the calmness quietness and rest of a meek and resigned Spirit hearken diligently and thou mayest hear this low voice Though this voice be low yet is it clear and sweet The Love and Peace and Joy of the Spirit the Spirit of Love Peace and Joy himself are in this low voice 3. The third Evidence is the Instinct of the Spirit which seems to be mentioned by St. Paul as a less degree of Evidence going before that of the Witness of the Spirit Rom. 8. 15. Ye have received the Spirit of Adoption whereby ye Cry Abba Father The little Lamb newly yeaned and come forth from the Dam in a great flock amongst many Lambs and Ews knoweth its own Dam discerneth its call from all others runneth to it keepeth by its side when it is in any fear seeketh and sucketh its Milk and the nourishment of its Life from it This is the Instinct of Nature which faileth not the Births of Nature Thus every Child of God hath much more a Spiritual and Divine Instinct which is inseparable from the Divine Nature in it The Spirit of God in it when the Light of the Divine Nature is most obscured is a Spirit of Son-ship or Childhood in the Soul by secret Impressions leading it inclining and carrying it to God as its Father giving it a secret sense and discerning of the Voice of God and of its Relation to God as by the instinct of the Divine Nature Consider this ye doubting fearful and distressed Saints consider this and be comforted Thou hast no clear sight of the Face of God Thou hast no clear Testimony of the Love of God in thy Spirit Thou hast no distinct understanding of thy Union with God or of the Nature of God or of the things of God Thou hast no Evidences by which thou canst satisfy thy own Reason thorow any discourse of Reason But thou art inwardly carryed in thy desires and inclinations to God to please him to be with him Thy Soul secretly hangs upon God and cleaveth to him Thou inwardly longest and thirstest to suck in from his Breasts the milk of Spiritual Life Comfort and Light In the day of thy fears and distress thine Eye looketh to God thine Heart cryeth and hasteth to him The call the voice of God in his Providences his Word and the inward motions of his Spirit touch thine Heart and turn thy Bowels within thee How often in the greatest doubts and distresses of thy Spirit dost thou sigh forth to God the name of Father Behold this is the instinct of the Divine Nature in thee This is the Spirit of Adoption by which thou art acted and by
Darkness must be the Ground Division the Work upon it There are then two Powers as two Parts in this Image 1. Power of Darkness 2. Power of Division 1. Power of Darkness This is the Form and Division the Figure of this Black Spirit Darkness is made his Character The Power of Darkness his Princely Title Colos. 1. 13. Who hath delivered us out of the Power of Darkness into the Kingdom of his Dear Son It is read thus in Greek out of the Principality of Darkness into the Kingdom of the Son of his Love The Devil as the Prince of Darkness which implies Division is opposed to Iesus Christ the King of Love which is unity and lives only in Light Again Ephes. 6. 12. We fight against the Rulers of the Darkness of this World You may thus translate it more to the words against the World-comprehending Powers of the Darkness of this State As God is One and Many by a grateful Distinction in the Unity so is the Devil One and Many by a grating Division without Unity many Powers of Darkness in one Power The Devil in this Darkness lies as a Stain upon the Beauties of the whole Creation defacing the Image dimming the Glory of God in them He lies as a Cloud upon all the Contents of the Creature spreading a melancholy Shade over them infusing a Poyson of Fears Falshoods Deceits Mistakes Dangers Death into them He is a Prison and a Chain Shutting up holding down the Spirits of men when they would break forth and raise themselves into that Light of Divinity which faintly glimmers in this Darkness Such is the First Part of the Image the Power of Darkness 2. Power of Division The Name Devil comes from the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies most properly one that casts in Principles or Seeds of Division So he is described by our Saviour in the Parable The Envicus man the Enemy hath sown Tares Our Lord with a Divine depth defines this Spirit in those words A Kingdom divided against it self cannot stand Whatever stands must be founded upon a Unity The Devil is a divided Kingdom a Duality a Ruinous Thing This Power of Division divides itself into a Seven-fold Power which is known by these Names 1. Self-love 2. Lust. 3. Covetousness 4. Pride 5. Envy 6. Passion 7. Enmity or Despair 1. Power Self-love 1 John 4. 8. God is Love Love in the Abstract Love Absolute Unlimited Infinite a Universal Sweetness The Devil is Self-love a particular Being cutting off itself from the rest of things from Him who is the Great I am in whom all things have their Being These are the Circlings of the Serpent by which he folds and wraps up himself in himself This Serpent before he spake to the Woman tempted himself with this glittering language Es. 14. 14. I will be like the most High The first word in this aspiring speech is that which first made him a Devil of an Angel I The establishing of a Proper Interest divided from the general Interest of things in the God-head This Self-love is the Horned head into which he then sprouted forth the Cloven Foot in which he ended when he first with-drew himself from the all-comprehending Unity into a Circle and Center of his own 2. Power Lust. This is a praegnancy to multiply himself to bring forth himself in strange and diverse forms upon strange and diverse Images God is One Gal. 3. 20. God brings forth himself in One Image Jesus Christ is his Only-begotten Son Joh. 1. 14. God brings forth all things by this One Image and in it Coloss. 1. 16. In him were all things Created The Devil is contrary to God in all this He is that Son of God which broken and deform'd by his Fall from the First Unity goes full of monstrous Lust after the Daughters of Men dark divided fleshly Images of the Creature With these he mingles himself so he brings forth himself and them into Gyantly shapes and in a Brood of Gyants Gyants in Hebrew signifie Dead Distracted Prodigious Forms as appearing from the shades below or faln and sunk thither Our Saviour calls this Spirit of Lust Joh. 8. 45. The Father of Lyes because he begets himself upon all things in base spurious and various Shapes Solomon represents the Image of the Devil in Flesh and this World by a Whorish Woman because she lusts after and wanders thorow all the diversity of divided Forms in the Devil 3. Power Covetousness Pro. 30. 16. There are two things that never say enough the Grave and the Barren Womb. This Invisible Power is a Womb of Darkness which takes in all things but brings forth nothing So the Darkness is never enlightned but ever increas'd made deeper and more devouring This Spirit is the Invisible Grave which draws all things into it But then it crumbles them into Dust it divides them from themselves So the Principle of Division is sharpned not satisfied fretted to a greater wideness not fill'd This is the Serpent feeding upon Dust ever encompassing the Earth This is the Bottomless Pit 4. Power Pride The Devil under this property is call'd Is. 14. 12. Lucifer the Son of the Morning He saith v. 13. I will exalt my Throne above the Stars of God His ambition is to shine alone and as he riseth to put out all other Lights by the Malignity of his appearance He goes on v. 13. I will sit upon the Mount of the Congregation in the sides of the North. The appearance of our Lord Jesus in the double flame of Terror and Triumph Consuming and Crowning is from the North Ezek 1. 4. The Mount of the Congregation is Mount Sion where the General Assembly and Church or Congregagation of the First-born are Hebr 12. 22 23. This is the Mount lifted up above every Mountain The Spirit exalted above every Spirit The Devil would seat himself upon this Mount in the place of Jesus Christ to be as he is the Onely One. Yet he would have it with this difference to be the top of the Mount while the great Congregation sit as the Clouds under his Feet to be a consuming Fire to all others a Crowning Glory only to himself God is the Heavenly Hierusalem where all things are Fellow-citizens The Devil is that Babel which saith I sit alone as a Queen Revel 18. She thinks her self never Great till she have swallowed up all her Companions never Great enough till she be Great alone This is the difference between Pride and Plenty 5. Power Envy This Power is a Reflection of Darkness and Division upon it self from the Sense of Beauty and Unity else-where It is Mystically describ'd Revel 20. 1. An Angel came down from Heaven with a Chain in one hand a Key in the other v. 2. He took hold of the Dragon the old Serpent and bound him up in the Bottomless Pit Divine Wisdom is that Chain which reacheth from the Top of Heaven to the Center of the Earth where at
both ends it meets and is fastned in God The several Ranks of things the distinct Orders of Causes and effects are the Links of this Chain mutually enwrapping each other The Key is a Divine Light and Spiritual Power which fastneth or looseth draws up or le ts down waves this Chain and every Link of it at pleasure The Angel represents our Lord Jesus When he brings forth this Glory from God to men He by it takes such hold of that Power of envy in the Devil that he makes him to sink himself deeper lock himself up fast into the Bottomless Pit into his own dark and dividing Principle 6. Power Passion Passion is a Rage kindled and heightned by Resistance It is said of the Devil He hath great wrath because he hath a short time Revel 12. 12. He is in that Chapter set before us as a Dragon A Dragon hath his upper part winged like a Bird that flies in the air his lower parts Snaky like a Serpent crawling on the Earth So is Passion partly rais'd to its own pitch and height there breathing flames and sparkling fury partly kept down laid low in the Dust by opposition The Devil in this Power is as Fire shut up in close matter Earth or Iron where it burns with a Fierce and dismal Rednes 7. Power Enmity or Despair God is Eternal Life The Devil is Eternal Death and Ruine Apollyon Abaddon Revel 9. 11. The Mystery of God is a Fellowship Ephes. 3. 9. The Mystery of the Devil is a Desolution Es. 66. 24. Jesus Christ is a Brasen Serpent lifted up a Glorious Eternal Principle of Distinction dividing between the nearest Forms bringing each one forth to a naked Discovery in its own Property and all in his own Divine Light The Devil is a Fiery Serpent below on the Earth a Dark Furious Principle of Division separating all Forms of things setting each apart in its full Power in the midst of his Hellish Flames These are the Seven Heads of that monstrous Half of the Devil's Image the Power of Division The Man in the Gospel possess'd by the Devil was a shadow of the Devil in this Twofold Shape of Darkness and Division He was ever among the Tombs tearing and rending his own flesh So this Distracted Spirit dwels in himself as in a Living Tomb into which he labours to draw all other things He is perpetually dividing and Tearing all things but most of all himself Qu. I cannot pass from this Image till I enquire how Man was brought forth in it Our Saviour fully sets forth the Truth and manner of this in one word Ye are of your Father the Devil Joh. 8. 44. We read in the Third of Genesis of Two Seeds The Seed of the Woman who was the Image given by God to Man out of himself through Man in which Image Man was to enjoy and bring forth himself The Seed of the Serpent When God had brought forth Man from a Divine Seed into a beautiful and blessed Image the Serpent sows his dark and dividing seed in this Fair Field He brings forth man the second time from this poysonous Seed into his own Image in which he captivates the Image of God Thus the Son of God is become the Son of the Devil The Spirit of lies and murthers by the Forbidden Tree as by his own Image begets the Woman into the Form of sin and death through the Woman he begets Man in the same Principle and State Thus we see Man before his Conversion in the Image of the Devil 3. Image of Divine Wrath. This is God in a Twofold appearance 1. Fire 2. Smoak 1. Appearance Fire Who shall dwell with Everlasting Burnings Es. 33. 14. The Nature of Fire is to work upon Confused things to Separate them in their Distinctions to gather them together in their Affinities So the Fire in a Stick makes the Fiery part to take its way by it self while the Airy part vapours into Smoke the Earthy falls down-ward into Dust the Water weeps out at the ends of the Stick The Forms of things in Flesh lie hudled and imprison'd one in another God comes down upon the Creature in his Wrath as in a Fire to Consume that dark Band of Confusion that Bar of division the Flesh to Dispose all things into their several Varieties to Collect all things into their proper Unities both the Vailing and the Vailed Forms 2. Appearance Smoak So the Wrath of God is describ'd Psal. 18. 8. A Smoak went up out of his Nostrils Fuel by Smoak passeth into a Flame the Flame again works itself into a Smoak and so vanisheth God as a Smoak darkens the Glory of the Creature and so draws it into the Fire Again he carries it out of the Fire into a fine cloud of white Smoak which disappears to appear again in the God-head Thus the Smoak is God's clothing as he goes into the Fire as he comes out of it both Ascending and Descending Yet withal the Smoak and the Fire are mingled too Man stands Naturally in this Image of Wrath as in his deepest Root next the God-head in its naked being Out of this he Springs into this he Sinks So St. Paul signifies Ephes. 2. 3. And were by Nature the Children of Wrath as well as others We are the Children of this Three-fold Image Nature Devil Wrath Subordinately God comes forth in an Image of Wrath. This brings forth Devils These wrap themselves up in the Natural Seed which first brings forth the Natural Image then thorow that breaks forth into a Devil out of which it grows up into a Form of Divine Anger So the most Radical Principle puts forth itself last into appearance as the Rational life in Man Thus much of the Three Images Application Use. Admonition Let us take heed of Sin for its Father's sake the Devil and for its own This Admonition will make its way into your Spirits if from that which hath been said you seriously consider Two Things 1. The Nature of the Devil 2. The Nature of Sin 1. The Nature of the Devil Behold in this as in a Glass Four unlovely Spectacles 1. Solitude 2. Horrour 3. Torture 4. Ugliness 1. Spectacle Solitude As a high and dreadful Cliff upon some dangerous Shoar such a Solitude is the Devil I saith he will be like the most High as high as he but with this difference God is above all and in all The Devil would be above all and without all God is such a Height as is all in all The Devil would be all alone God is alone but so as that he is One with all Things The Devil would be alone but as a Precipice broken off from all things As the Mouth of a Burning Mountain which wasts all things round about it and makes the neighbouring Circuit a wide Desolation such a Solitude is the Devil Revel 12. He is represented as a Dragon ready to devour the Man-child so soon as he is born As a Dragon in his lonely
Den the Country a Wilderness all about So is this Fiery Spirit eager to consume all appearances of Life and God upon their first discovery As the Night which entombs all things in it self and makes the richest variety of Shapes but one Lonely shade such a Solitude is the Devil Consider this all ye who cleave to the Noise Glories Pleasures of this world and leave your God least you should be Melancholy See and tremble to see into what a Melancholy Shade what a solitude your souls pass when you die 2. Spectacle Horrour Imagine a world where over your head instead of a Sky black pitchy Clouds perpetually roul not suffering any Glimpse of Light or Day ever to appear under your feet instead of Land or Sea a vast amazing depth which no where by nothing bounds your sight or thought round about you a Desolate Darkness presenting near and at furthest distance all those Forms which are bred in the womb of darkness and carry an astonishing darkness with them to the Senses and Spirits of Men like apparitions Lightnings Shrieks dying Groans roaring Tempests Howling of wild Beasts to a man alone in a Forrest at Midnight Such a world of Horrours is this Evil Spirit Therefore he is set forth by the Outward Darkness where the Worm dies not a Darkness without Light or Limit in which all gnawing Forms of Horrour live Let him that hates not that world of Curses love this world of Varities For the Vanities of one are the Porch to the Vexations of the other 3. Spectacle Torture Every Wound is a Division What are Fears Pains Griefs Death Separations of Desires from their Delights Faculties from their Objects Principles from their Act End Perfection in a word Things from Themselves All Deaths and Tortures then are in the Devil at their heighth in their fullest Power For he is the Principle and Power of Division The Life of this Mighty Creature is a Two-edged Flaming Sword in the midst of itself Each Act and Motion of life is the Brandishing of this Sword Cutting and Burning in every Part and point of life with ten thousand Anguishes 4. Spectacle Ugliness Deformity is Darkness with a Disproportion Darkness in harmony with Light makes a Beauty So the Evening and the Morning make a Day So the Night and sleep are the shade of an Angel's wing dropping sweet sleep and rest on Men. Proportion is a Kind and Image of Unity Disproportion is a Division without any form of Unity Where this Division and Darkness first meet there is the Center of Ugliness the Fountain of ugly things This is the Babel where Ziim and Ijim dwell Unclean Birds Forms dry without any beautiful Water desolate no pleasant plant of Life putting forth it self there irksome and hateful being surrounded with a rude Darkness like rocky uncouth Islands in a Tempestuous Sea or Screech-Owles in a Melancholy Night These are the Four Spectacles of dread death in the Nature of the Devil Solitude Horrour Torture and Ugliness Now make up these Four into One let that One be a Living Spirit of greatest Activity and Capacity This is the Devil the Bottomless Pit of Things the Unpassable Gulf which divides Heaven from Hell This is the Father of Sin and Sinners Now before you commit a Sin propound this Question to your selves Can I eternally wander in a Darkness where I shall never meet Companion or Comfort Can I make everlasting Clouds my Canopy Can I lie under these at Rest Can I sleep sweetly over an unknown roaring Deep Can I imbrace Fire feed on Poysons drink down Tortures like Water Can I make those hateful Shapes at which when they appear the stoutest men grow stiff with horrour and feel their hair to stand on end upon their heads Can I make these ghastly dismal things my Play-fellows If you can do all this then go sin freely But if these be Terrours above Man to bear take heed and start at a Lust more than you would at a Ghost for these are but weak Types of those Tormenting Truths which Sinners must try below For as God makes Heaven so the Devil is the Hell into him do all polluted Souls descend they dwell not only with but in Him Obj. Why should any doubt whether there be a Devil But alass who believes him to be any thing besides a Scar-crow except Children or weak and superstitious Spirits Answ. Yet you that thus reason ask those Principles that govern you Do not Sense and Reason shew that all things have their Roots out of which they rise Are there not such things as Follies Filths and Furies spread through the World Are they not if not the All yet the Greatest part of the word Can these be and no Spring be in which they are United and at their Height This Spring is this Spirit which we call the Devil This is that untam'd Sea of which Job speaks Job 7. 12. Am I a Sea or Whale that thou thus breakest me What pity then is it to see Millions of men go with merry dalliance down the streams of fleshly delights and at the same time to see that Cloudy Sea of Horrours into which they are within a few moments delivered by these streams If every thing make hast to its own Principle and Element Fire to the upper Circle Earth to its Center below If it be Natural for every Plant to bring forth its own Seed then sure it cannot be but that each guilty Soul should sink downward to the Element of Woe and Horrours the Center of Darkness then sure every Sin must at last bring forth a Devil You that love your lusts more than your God learn from your Bodies the state determin'd upon your Souls Your Bodies are Dust and to Dust they must return Your defiled Spirits are of their Father the Devil and to him they must again go when they leave this World This is the first consideration to preserve us from Sin The Nature of the Devil 2. The Nature of Sin We read no where of Mary Magdalen that she was Possess'd according to the common acceptation of that word We read that she was a Sinner eminently absolutely without restraint as if she who is said to have been an Hostess had been an Inne to all Sins Yet she is thus describ'd Mark 16. 9. Mary Magdalen out of whom he had cast Seven Devils All Sins are rankt under Seven Heads These are the Seven Powers of Evil in the Devil which are as so many Devils there These are the Unclean Spirits which go forth from the Mouth of the Dragon into the breasts of all the Sons and Daughters of Adam Fly then from a Sin for 't is a Devil Fly from the sweetest Temptations They may look like Angels but they are the Devil's Angels the most immediate Emanations or Images from that foul Principle Qu. But you will say What is Sin How shall I know it That I may fly from it Ans. You may know it by the Image it
Order 1. Love 2. Hatred 1. Order of Passions in our Change 1. Passion Grief John 12. 32 33. And I if I be lifted up will draw up all men after me This he spake signifying by what Death he should die The Explication of the Exaltation the lifting up the drawing up is Death The Lord Iâ—sus was lifted up to Glory by Death He draws up all men to himself and Immortality by Death Grief is the Souls Death God by this for the most part begins to draw us up out of Sin and Flesh to himself and eternal joys Grief naturally is the Sense of some Great and Present Evil oppressing the Soul Grief Spiritually is the Sense of some Great and Present Evil oppressing the Soul and pressing it thorow itself into the lap of the Godhead Psal. 119. 67. David communicates his Experience Before I was afflicted I went astray but now I keep thy Commandments The word afflicted signifies to be brought low or down When the Soul gone forth into the midst of the Creatures is arrived at the utmost point of one Contrary then it begins to return towards the other as the Sun first turns itself towards us again at Midnight The utmost Point of a worldly life in Sin and Vanity is Grief or Torment taking away all our Rest. The Soul hurried hither by the Torrent of her lusts here begins to look and move towards God So the Grave of our joys our Grief becomes a Womb bringing us forth to a Spiritual life Psal. 40. 2. David speaks of God and himself He hath drawn me up out of the Horrible Pit and Dirty Clay This world hath a Root of Darkness which bears for a Flower the Images of Light When the Spirit of Man lives upon and makes itself One with these Imaginary Pleasures they quickly fade So both together sink down into their Root where they are swallowed up in a melancholy darkness Here the Vanities which before were Light now grow heavy weighing down the Soul Here all her former Contents meet her again as Parts and Powers of this Darkness That which was before beautiful Clay soft Clay easie to any Impression of Desire is now stiff and dirty Clay holding the feet of the Soul fast in the bottom of this Horrible Pit Now God takes hold of us thus low thus lost and draws us upward So our Change begins in Grief 2. Passion Shame Es. 6. 11 12 13. Shame ariseth from a Mixt sense of Light and Darkness Good and Evil Beauty and Deformity It is a mixt Passion of Grief Anger Fear As when the Light and Day first sink into Night and Darkness in the Evening or first ascend out of these in the Morning the Sky looks red So the Soul blusheth in the midst of her Sins and is ashamed when God first dawnes upon her and begins to draw near to her Ezek. 43. 10. Son of man shew them the House that they may be ashamed of all their Iniquities and let them measure the Pattern Shame is a Reflection of foul and hateful Deformities made upon our Spirits by the Light of Beauty Goodness God shining forth upon them Shame is the Divine Glory glowing thorow our Darkness and Filth before yet it is broken forth into a clear Flame to scatter and consume them God saith to Iesus Christ of man Son go and shew thy self to him as the Image in which he was made in which he should have lived So let him be ashamed of that dark narrow vile brutish Image in which he walks Let him take measure by Thee as his Original and Pattern 3. Passion Fear As Grief awakens Shame so Shame rowseth Fear out of its Den. Psal. 119. 120. David cries out My Flesh trembleth because of Thee I am afraid of thy Iudgments Fear is the Commotion of the Soul upon the sense of some approaching Evil. As the Sea trembles before a Storm So at the sign of God's breaking forth upon the Soul the fleshly part trembles and shakes before its fall The Man himself is afraid of the Judgments of God the ways of God with the Creature The Devils at the Presence of Christ feared two Things 1. A Banishment from off the Face of the Earth 2. A Confinement to the Lower-most parts of the Earth Such now is the Fear of a Man lest he should be call'd off from his Carnal Contents and cast down into the Straitness and Horrour of his Carnal Principles He discourseth with himself thus Must not I who have lived in Flesh now be separated from all the delights of Flesh and be shut up in the Darkness of it Must I not abide there till I have pass'd thorow the Fire and endur'd the Consumption of all that which is Corruptible in me The longer I live in the Flesh will not the Fire be the stronger Thus Fear becomes a Spur in the side of the Spirit to increase her speed out of the World to God This is the First Order of Passions Grief Shame Fear 2. Order of Passions 1. Passion Hope Lament 3. 21 22. This I call to mind therefore have I hope It is the mercies of the Lord that we are not consumed Hope is the Springing of the Soul towards good or God first dawning upon it and dispensing Himself to it Jeremy was all before wrapt up in Sorrows Despairs Death Now one single Beam of Hope and that a small one glimmers in his Soul It is the mercies of the Lord that we are not consumed Yet this lights him into fresh Fields of Contemplations and Consolations in God There is Mercy with thee that thou mayst be feared saith the Scripture to God When Fear affrights the fainting Soul from God Hope invites it to entertain that Fear Fear saith The Presence of God will take away thy Natural Strength and Ioy. Hope answers I shall find a better Strength and Ioy in God Fear goes on The Glory of God will be as a Fire in thee Hope replies This Fire will be a Glory to me Fear still urgeth Canst thou ly down with Everlasting Burnings Hope concludes I shall have everlasting Arms beneath me So the Soul casts her self into these Arms to be carried whithersoever they will bear her 2. Passion Desire 2. Sam. 7. 27. David thus conveys his Desires to God Because thou O lord hast revealed it to thy Servant concerning his House therefore hath he found in his heart to pray this prayer Hope is the Conception of Blessedness Desire is the Teeming the Breeding Bearing and Growing big with it till it be brought forth The Vestal Virgins first kindled their Spark by a Beam then they from that Spark kept a continual Flame upon their Altar So the Revelation of God in Man is the Foundation of Hope Hope the Fountain of Desires which grow into great Streams and so pour forth themselves into their Sea into God again The Desires of a New Convert when once they are kindled increase suddenly to a mâ—ghty Flame For they are proportion'd by Two
Thing Two Things make a Reality in the Soul 1. The Object 2. The Inward Affections 1. The Object As the Woman is to the Man his Image his Glory in the Image So is the Soul to her Object If she espouse her self to the Lying Vanities of this World she makes her self one with them both Vanity and a Lye If she cleave to the Rock of Ages the Rock of the Godhead growing to that growing up out of that she becomes a Living Stone a Rock of Eternity in her self This is the First Motion in Religion the winding of the Soul about the utmost point of the Creature and turning in towards God again This is the Discriminating Dividing Temper between Religious and unregenerate Persons the Touching of the Soul with God as the Needle is touch't with the Load-stone when it may have various agitations yet it feels the Impressions of God in the midst of all when it can never establish or quiet itself in any posture save then only when it is pointed on God My Soul hath said to the Lord thou art my Portion Lamen 3. Psal. 16. 8. I have set the Lord always before me He is at my Right hand I shall not be moved God is our Assistant there where he is our Object at our Hand if he be in our Eye This is the Life and Essence of Religion the exaltation of God in our Spirits as our Chief Object to which and by which we are directed Examine thy self by this If the world be all to thee and God a Fancy then art thou like that world a Fancy and a Bubble If God be all to thee and the world a Dream then thou hast Strength Life and Substance For thou art one with him who is the Life Strength Substance Being of all things Is thy Heart as a Hearth on which Thorns only blaze Are the workings of thy Spirit like thin and fine Smoak slight and vanishing Can then there be any Religion where there is no Reality He is the Religious man who graspes Substance who digs thorow all things till he meets with a sure Foundation who hath taken hold of something Solid Satisfactory Everlasting at which his Soul stops on which she stays her self I hate them saith David that look to lying Vanities but my trust is in the Lord. There is a Three-fold Sense of things which makes a Religious man Real 1. Sense of this World's sorrows 2. Sense of Divine Wrath. 3. Sense of Divine Love 1. Sense of this World's sorrows No man is in the Spirit of Christ who hath not been at the Cross in the Grave of Christ and there seen the end of all this world's Glories Who beholds things in the Eternal Light He that hath first seen this world in a Fire out of which it falls into blackness of Darkness By the Cross of Christ the World is crucified to me saith St. Paul I come to kindle a Fire in the World saith our Saviour and what will I if it be already Kindled They that go down into the Deep see the Wonders of the Lord saith the Psalmist Whoever is gone up to Heights of Grace hath gone down into the Deep of the First Creation and seen Wonders of Darkness there Jonah tells us of himself Jon. 2 6. I went down to the bottom of the Muntains the bars of the Earth were about me for ever Hast thou descended with thy Saviour to the Bottom of this Creation hast thou seen about thee those everlasting Bars of Darkness which bear up and bound this Creation Then shew us the effect which Solomon mentions in Ecclesiastes A sad Countenance makes a good Heart As Darkness contracts the Eye unites the Fancy and makes it strong So a sad Face of things makes the Spirit gather up itself into itself live serious and Recollected 2. Sense of Divine Wrath. We saith St. Paul knowing the Terrours of the Lord persuade men 2. Cor. 5. 11 If we know God we know his Terrours and what the Power of his Wrath is can we not then persuade our selves to be serious Have you seen the Treasures of wrath laid up with God for those that harden their Hearts in Sloth and Sense to an insensibleness of Spiritual and Eternal things Have you heard those seven-times-seven fold increases of Fury upon those who go on in Vanity and yet say it shall not be so it shall be well with them Cannot these things make you Real and Sober If still vanity be your Life your Food your Joy if still Lightness be your Air and Shadows the Game which you hunt with your Reason and Senses then fear lest you have seen Shadows only of these Objects lest your Religion too be vain 3. Sense of Divine Love The Scripture saith in one place to good men The Joy of the Lord shall be your Strength Such as the Nourishment of our Spirit is such will its Constitution and our Conversation be If our Food our Joy be Divine and we eat the Bread of Angels our Lives will be Divine and our Faces shine with Angelical Beams If our Delights be Vanity and we feed on wind our Spirits and Conversation will be windy The same Solomon that said of Mirth what dost thou And of Laughter it is Madness Eccles. 2. 2. He saith Prov. 3. The ways of Wisdom are ways of Peace and all her Paths are pleasantness Spiritual Pleasures are Serious ones as Grave as Wisdom itself for they are her Walks The Love of Christ constrains us saith St. Paul 2 Cor. 5. The Love of Christ holds in binds up and unites the Spirit not suffering it to pour forth itself loosely That Liberty which is Daughter to Divine Love what a Stranger is it to Licentiousness Those Sweetnesses which flow from God and his Glories how do they look down upon and despise Empty Mirths and mad Laughters A Bride made a Woman of a Cat and set among the Guests in the bridal Chambear on a sudden runs after a Mouse which stir'd in a Corner of the Room If thy Soul be still ready to fly at every vanity which is at any time started in the eye of it thou maist be cloth'd with the Form of a Heavenly Bride but sure thou hast still a Brutish Spirit Thus you see how the Object of a Religious man makes him Real The Second Reality in Religion is that of Inward Affections 2. The Inward Affections My Son saith Wisdom in the Proverbs give me thy Heart Perhaps you give to God your Feet to carry you to Sermons you give him your Hands to work or fight for him you give him your Tongue to discourse of Him but have you given him your Heart Doth that cleave to him long and pant after him sigh for him live only in Him David saith to God Psâ—l 51. Thou lovest Uprightness in the Inward parts The more Inward any thing is the more Upright it is Are thy frequentest Groans such as thou dost not express thou canst not express such as thy Spirit
Coming is not Natural nor the Manifestation Moral both are Supernatural and Spiritual tâ—e Drawing of the Father A Seed hath a Power or Principle which sent it forth abides in it and works thorow it It hath also an Image which grows up out of it Jesus Christ is the Seed in the Soul of Man the Father is the Power the Son is the Image in this Seed When a Corn is cast into the ground a Power goes forth from it into the Earth round about which attracts and draws it which unites and incorporates it with the Seed which sends it forth again in the Form of that Plant first in the Herb then in the Blade last in the Ear. So the Father thorow Jesus Christ diffuseth himself into the whole Soul draws it into Christ who lies there as a Seed makes it One with him who brings it forth again into his own Form and Fruit. St. James saith Jam. 1. 18. Of his own Will beg at be us by the Word of Truth The Word is the Seed of Truth Christ Jesus in us The Will of God is composed of those two forementioned A Supream Fulness a Soveraign Sweetness These powerfully and pleasantly stir up the Godhead to bring forth the creatures and to bring forth it self in the creatures These delightfully and effectually move God to propagate himself endlesly and infinitely These heats of love the delights of fruitfulness are the inward and only Motives which put on our heavenly Father to quicken his Seed in us to make it grow up by degree till it hath perfectly brought forth it self into its own form and fulness Thus St. Paul tells us Gal. 1. 16. It pleased the Father to reveal his Son in him As the Sun draws up the Plants out of their Roots and discovers them to the open Air so the Father reveals and discloseth Jesus Christ in the Soul 4. Cause The Ministry of Man to Man Heb. 1. 14. We read that Angels are made Ministring Spirits for the good of those that are to inherit Salvation So it pleaseth God often to make men as Angels to minister Spiritual things to their Brethren It is one of the Mysteries of Godliness 1 Tim. 3. 16. God manifested in the Flesh justified in the Spirit The great God is pleased by the Fleshly waies of man's doing speaking writing reading living to express and convey himself A Learned man admires it as having a Height of Wonder in it that so low so narrow so dark dead divided things as words and letters should carry into our Souls the highest Images of the divinest Life Truth and Glory This is the Infiniteness of the Godhead which brings forth itself in the greatest Variâ—ty of Shapes yet still keeps the Unity preserves it self entire and full in every one Thus the Divine Nature imprints it self upon the thoughts of Earthly man as scattered Dust and by the Motions of this Dust in words implants it self by one Man upon the Soul of another There is a Three-fold Ministry of Man by which God works in the Conversion of men 1. Elevation of the heart in Prayer to God 2. Exhortation by words to men 3. Example of life before men 1. Elevation of the heart in Prayer to God for men St. Paul describes Prayer Rom. 8. 27. God heareth His Spirit for it makes intercessions in us according to his will Prayer is the Conception of the Soul when it hath taken in from Heaven the Spirit in the Form of some Divine Blessing Then it grows big with this Blessing it travels with it it labours to raise it self into God that by the clearness of his Light by the fulness of his Life it may bring it forth to perfection A Spiritual man is like Abraham who had in himself that Seed in which all the Nations of the Earth were to be blessed He hath conceived with a Seed of Blessedness to all Creatures Therefore as Paul travelled in birth with the Galatians till Christ was formed in them so doth a good man travel in birth by Prayer having many Pangs and Throws in the Spirit till this Blessedness be formed in each Soul St. Paul tells the Corinthians 1 Cor. 3. 22. All things are yours c. A Heavenly Spirit is an Universal Father it lookâ— upon all Creatures as its own Off-spring or Bowels As Job sacrificed constantly for his Children while they were feasting in their course So is this Spirit praying for the Souls of men while they are playing away themselves in Vanity This is the First Ministry 2. Exhortation by words to men David promiseth and prophesieth Psal. 51. 13. I will teach transgressâ—urs thy ways and Sinners shall be converted unto thee Before in the former verse he had prayed Restore thy Ioy and establish thy free Spirit in me Then he adds I will teach transgressours thy ways the ways of thy Love and Wisdom with man Sinners shall be converted unto thee that is by the report of thy sweet Contrivances upon me and Compassions towards me When the Heart feels the Waters of Divine Life and Joy bubling up warm from the bosom of the Godhead then the Tongue becomes the Pen of a ready Writer labouring to imprint the Form of the same Life and Joys upon other hearts also If you will have me weep when you speak weep your self you that speak said a Wise man When a man utters those heavenly Loves Truths Delights of Jesus Christ in which his own Soul lies melting and bathing her self while he reports them Then he often hath his Tongue made the Quill of the Godhead by which he toucheth other Souls and makes the same Musick upon them David call his Tongue his Glory because by it he displayed that Glory of God which was treasured up in his heart to the view of many Hearts St. Paul tells us that God hath chosen the Foolishness of Preaching to make it His Power unto Salvation God sends down the highest Glory into inferiour Forms in which they descend by degrees then in the lowest they become a Seed out of which they grow and rise again by degrees to their first Height So the Divinity puts its self into our Saviour then into our Hearts then into our Tongues so into Words hovering in the Air thus low it is become Now by Words as a Seed it is cast into the Ear of another so it passeth into the Heart where it springeth up into the Fairness of Christ and from that into the Fulness of God 3. Example of Life before Men. St. Paul tells the Saints Philip. 2. 15. They should be blameless and harmless in the midst of a crooked generation in which they shine as Light When one Candle is lighted we light many by that When God hath kindled the Life of his Glory in one man's Heart he often enlightens many by the Flame of that spread thorow his Conversation Philosophers tell us that every thing hath Beams by which it manifests and multiplies itself Sure nothing hath so piercing
so plentiful Beams as the Divine Nature When this is brought forth in any Spirit it cannot but manifest itself by beautiful Beams of Love and Holiness as it manifests so it often multiplies itself upon other Spirits When thou art Converted saith Christ to Peter strengthen thy Brethrâ—n It is the Perfection of Life to bring forth its Like When a man is himself made partaker of the life of God The Perfection of this life displays itself with such power and luster thorow the whole man that it many times draws strangers first into the Love then into the Likeness of it 5. Cause Manages of Providence These are often Moral Helps to Man Outward Hints which God is pleased to make and take for the Inward and Spiritual work of our Conversion But as they say of Stars they do not operate but indicate only not produce but point out effects and events in Earthly things So outward Providences when they are most are Concurrencies only not Causes in a proper sense not Living Hands to do any thing in the Truth of this Change but as Hands in a Margin to declare sometimes what God is doing These Workings of Providence by Natural effects in our Bodies civil accidents in our Life Moral Impressions on our Hearts are as the motion of the Waters when the Angel descended into the Pool which motion accompanied but contributed nothing to the Healing Vertue It is not of him that wills nor of him that runs but of God that hath mercy Sometimes God brings forth this Change when the Waters of outward Providence are quite calm as when the Apostles were called from their Nets Matthew from the Custom Gideon from the Flail Elisha from the Plow Sometimes God spreadeth this healing and enlivening vertue thorow the Soul when the Waters of the Natural man work high a contrary way as when Saul was chang'd into Paul he was then surprized with the Love and appearance of Jesus Christ when he was persecuting him Yet it pleaseth our Father very often to manage and forelay outward things so that he takes hold of them as occasions or opportunities to make his way into our Souls There are Two things in outward Providence which God especially makes use of to this purpose 1. Natural Affections 2. Temporal Afflictions 1. Natural Affections As we season Vessels for the Liquor with which we mean to fill them and as the Threshers of old had the Staff for the more tender Corn and the Wheel for the Harder So God made John the Evangelist of a gentle Heart seasoned with Still but Strong affections like a River that runs quiet but swift and deep This John Jesus Christ takes into his bosom makes him his Lute on which he sounds forth his softest sweetest Loves Beauty Delights So he lives so he dies St. Peter was naturally more of the Rock and Flint sharp hard and fiery Jesus Christ brings the Wheel over him and breaks him forely while he first forswears his Saviour near his Cross then afterwards is forc'd to follow his Saviour to the Cross. St. Paul had a vigorous profound Spâ—rit by Nature and Education Jesus Christ flashes upon him a with Glory from Heaven fills him with the deep and high Discoveries of Divine Glory makes him to fill the world with the loud reports of them as the Trumpet of Christ. Our Lord found some of his Apostâ—es Fishing He takes hold of them by this which was their Employment and Enjoyment their Inclination oâ— Education Come saith he follow me and I will make you Fishers of Men. One Man is caught and carried by sensual Beauties and Pleasures Jesus Christ covers the Golden Hook of His Love and Spirit with a Bait of Beauty and Pleasure to take this Man come saith Christ and follow me I am fairer than the Sons of men I have a Beauty beyond that of any Creature I am the Brightness of the Eternal Glory the Lively Image of the Invisible God I am the Light and Life of all Loveliness in all the Creatures They when they shine swâ—â—test are but shadows to me shadows of me I am all Pleasant altogether all Pleasantnesses and Delights together As Jesus Christ whispers this to the Soâ—l he lets fall upon it a Glimpse a Touch a Tast of Himself which makes all this Real So he ravisheth the Soul of this Man from the midst of his Vanities Sensualities Lusts into his own Embraces by the strength of a higher though purer Delight Another man is Rational and Philosophical led by inclination and study to trace the hidden ways of Nature to search the first Springs and continued course of Things The Lord Jesus works Himself into the Reason and speculation of this Man Come saith our Saviour and follow me I am the Wisdom of God by which the whole Creation was contrived came forth and is carried on I am the beginning the way the end of all things Time draws out its Line and runs its Race in me Eternity comprehends itself in its Center and Circle in me All the Treasures of Knowledge are in my Love You shall see all Mysteries all Forms and Motions of God and the Creature bare and naked in my Light As He speaks this He opens something of Himself upon the Soul which gives it a Glance of this Light and Sight Now He that sat before at Gamaliels feet like Paul sets his feet upon the head of all that learning and sits with Mary at the feet of Christ. Now Jesus Christ is the Reason of his Reason and the only Reason to it Now Jesus Christ is all his Philosophy and Study Thus God makes use of Natural Affections 2. Temporal Afflictions You have a Platform of Gods working by these from the mouth of Elihu Job 33. 19. He is chastned with pain upon his bed the multitude of his bones with strong pain The place of a mans Rest and Pleasure is made the place of his Torment All the several Principles and Strengths of Life are several Springs Seats and Strengths of Pain and Misery 20. v. His Life abhorreth Bread and his Soul dainty Meat The Nourishment of Life is tedious and becomes a Burthen The most pleasant Entertainments the sweetest delicacies of Nature and the Creature are now loath'd 21. v. His Flesh is consumed away that it cannot be seen his bones that were not seen stick out All the cloathings all the Beauties of his Being wither and wear away Those Forms in which he walked disappear The Foundations the lowest Principles of being in him are discovered and left naked like the Sea without waters a Deep having no Face but that of Darkness an Earth void and without Form 22. v. His Soul draweth near unto the Grave and his Life to the Destroyers The Life of the Spirit in the Body is now sinking into a Silent Darkness The Life of the Spirit in itself is almost swallowed up into those Spirits which are the principles of a dark a dying Life or a living Darkness and
Death 23. v. If there be a Messenger with him an Interpreter one among a Thousand to shew to man his Uprightness Now in this Evening-close of life and joy in this rushing approach of a dreadful eternal Night Jesus Christ steps forth as a Messenger an Interpreter between God and Man He opens upon him his own Beauty the mans own proper and true Beauty which was his own in Eternity 24. v. Then he is gracious to him and saith Deliver him from going into the Pit I have found a Ransom Then the Father smiles upon the Soul Then He gives a command in the Ears of the Soul to all the Invisible Ministers of Darkness and Death to let him go To all the Spirits of Life and Light to take charge of him to hold him in their Arms that his Life come not into the Prison of Spirits 25. v. His Flesh shall be fresher than a Childs he shall return to the days of his Youth He shall be translated into the Kingdom of Christ into that Paradise of God out of which he came There he shall flourish with a Flesh more beautiful more heavenly than that of Adam in Innocency There he shall see those Youthful Days which were before this World Thus God takes hold of Temporal Afflictions in them to convert us to Eternal Affectiâ—ns and Objects 1. Use. Instruction See how absolute and universal thy dependence is on thy God for Happiness His Fulness is the only Treasury in which every minute of thy Life every moment of thy Grief or Joy is â—aid up My times saith David are at the Right hand of the most High Psal. 31. 15. His Sweetness is the only Port or Gate by which this Fulness issues forth on thee and brings thee home to its own Place These Two are the Mine and Mint of thy Natural and Spiritual Life Jesus Christ is the Way of both these A man can receive nothing from God can never come to God but thorow Jesus Christ. Thus nothing comes to us or from us nothing comes to pass round about us which is not first pass'd through a Double Strainer the Heart of the Father and of Christ. Not a Sparrow falls to the Ground much less a Soul without both these our Heavenly Father and Saviour Not a Hair falls from our Heads much less a Thought from our Hearts without this Divine Pair The Father works and I work Saith Christ. Every thing of Man and the Creature is distill'd or dropt thorow this Double Heaven of the Father and Christ. We have our Being in these Two Nothing then can be without them We live in these Two Our Life then and each article of it is Their Life in us We move in Them Each Motion then would be none if it did not run upon this greater and less Wheel We lie still when they move not Thus thou knowest O God that it is not in him that walks to order his own steps Jere. 10. 23. What then shall we cast our selves into a Gulf of Ryot or sensual Pleasures because we cannot resist His Will nor rule our own Unhappy he on whose mind the Almighty God stamps this Image of His Will in the Wrathful and Dark Part of it Yet he also shall go as it is written of him upon the Heart of God but in Fiery Letters God hath made all things for Himself even the wicked for the Day of Wrath Prov. 16. 4 But how can we abide in the Dark or bitter Part of things in Flesh and Sin If we know that the Will of God is the Rule of all things and an Infinite Light Love Goodness the Rule of this Will He that saith he hath seen God and walks in Darkness lies and the Truth is not in him 1 John 1. 6. He that saith he sees the Will of God to act all things and yet is himself acted by a Contrary Will checks and contradicts himself while he speaks and acts How can we that are dead to sin live any longer in it Rom. 6. 2. If the Divine Fulness and Sweetness have discovered themselves to us they have overshadowed us darkning by an Eternal Death the Light of our own Life in Vanity and Flesh. They have drunk up our Spirits into themselves and infused their Spirit into us Thus they themselves are become the Death and Resurrection of Christ in us that we live no longer but Christ liveth in us and the Father in Christ. Obj. But you will say If I be wicked what can I do I have no power upon my own Spirit but am over ruled by a Power above me which commands All. Must I then still sin still be forlorn without any hope or help in my self Must I sit down with Despair and make that my only comfort to hope for no comfort Ans. No No! Let this be not my Despair but my surest Hope and sweetest that I am no more in my own power who am a foolish weak inconstant Creature but form'd fashion'd commanded managed entirely by Him who is the Greatest and Best of all things Let me draw from this Consideration these holy and happy Resolutions 1. I will resign my self to my God I will give up the rudder of my Spirit to him who alone guides it and guides it by a Sweetness unclouded a Wisdom unquestioned a Power uncheck't 2. I will repose my self in my God What the bad King said foolishly I desire ever to say upon a holy and divine Principle This also is of the Lord Therefore will I wait upon him 2 Kings ch 6. v. last He hath a Glory in this He will make this a Glory to me if I wait stedfastly to the end For he doth this who doth all and doth all well who hath no Principle but Love no act but Power no end but Glory I have finish'd the First Part of my Text which was The Rise to the Kingdom I have concluded the Doctrine which was propounded from that Part The first Rise to Religion is a Change or Conversion Part 2. The Race to the Kingdom and become as little Children These Words afford this Second Doctrine Doctr. 2. The second Step in Religion is to a state of Childhood Read Gal. 4. 1. The Heir while he is a child differâ—th not from a Servant though he be Lord of all We have here a Child a Regenerate person one born a Son of God made a Saint yet at first nothing differing from a Servant coming afterwards in the second place to the quality of a Son and Heir The Person of a man in the Non-age till Reason which is the Principle of a man puts forth itself in him is but as a Plant or at best a Brute a sensitive Creature So that Soul which hath the Seed of the Divine Nature sown â—in it until that Seed be grown up is as a Servant not as a Son These are the Two states in Religion 1. A Servile State 2. A Son-like State As St. Paul saith in another case First is
Dreams all peace from thy waking hours filling them wâ—th Tumult and Sorrow till Life become more hateful to thee than the most hateful Death I chose Strangling rather than Life saith Job Chap. 7. 15. What can help or comfort thee at such a time as this When an evil Spirit over-whelms all the Creatures to a man what can the Creatures do 5. Spirit of God I cannot express I tremble to think this God can make his own Spirit a stream of Fire and Brimstone in thy Spirit If. 30. 33. The breath the Spirit of the Lord a stream of Brimstone God can himself be an everlasting Burning upon thy Immortal part Who can lie down with everlasting Burnings Can all thy Tears or Pleasures quench these Burnings Well might Moses cry out Psal. 90. 11. Who knows the Power of his Wrath. According to thy Fear so is thy Wrath. You may read the latter Clause thus As is thy Wrath so should the Fear of thee be There is an unsearchableness an Incomprehensibleness in the Wrath of God No Creature can take it in but is swallowed up by it Let men fear God according to his Wrath. Let men fear to make him their Enemy or if they do let them meet so potent an Enemy betimes while he is yet on the way that they may cast themselves at his Feet with Submission Repentance Fears and Tears If you harden your Heart by Insensibleness or sensuality he can multiply the Stroak of Sorrow upon thy Heart seven times seven times more still seven times nay seventy times seven endlesly till thy Heart be ground to the smallest Dust and so lie under his Feet If thy Soul be as high rough untractable as a Whale or Sea He can tame and calm thee by Griefs If thy Soul were a Leviathan arm'd with impenetrable Scales over-looking every lofty thing God can make his Sword which is his Spirit to approach thee he can put hâ—s Hook into thy Nostrils draw thee forth out of thy swelling Seas of Lust and Pride lay thee Panting and Languishing upon the dry Shore before him Thus ends the Third Persuasive 4. Persuasive Fear what God will certainly do to punish and purge Sinners 1 Cor. 3. 13. The Fire shall try every man's work Mark 9. 49. Every one shalt be salted with Fire That which is the highest Principle the Supreamest Power in every kind will subdue all other Powers and Parts of things to itself So it is said of Christ Philip. 3. 21. According to thaâ— working whereby he is able even to subdue all things to himself If this Principle of power meet wâ—th any thing suitable to itself it cherisheth and hâ—ightens that till it be perfectly like perfectly one with itself Thus every Sacrifice is seasoned with the Salt of Divinity But where it meets with a Contrariety it conflicts and contests with it making the Conflict as fierce and lasting as the Contrariety till â—t have consumed it Thus every man shall be Salted with Fire Thus is Fire among the Elements Thus is God among the Creatures as a Fire Salting every man's Person trying every man's Work If he meet with any holy work he rests upon it in the Secret of his Glory as a Fountain of Beauty and Blessings If he meet with any pure and sweet Spirit like hâ—mself he closeth with it in all manner of gentleness and softnâ—sâ— as Two Flames embrace one another But where he meets with opposition he rageth He bâ—rns upon dark unclean untractable Hearts as Fire in the Iron-works till he hath poured them forth into the Temper and Mold of his Spirit and Image Take heed then of feeding upon fleshly Pleasures withâ—ut Fear as St. Jude speaks O men and women what do you while you live upon the World and in Sin As the Woman said of her self in the story of the Kings 1. King 17. 12. I am gathering sticks to bake a Cake for me and my Son that we may eat it and die This is your posture You are every where wandring and busied to gather the Greatnesses and Pleasures of this world that you may feed with these your Fleshly part fat and strong as a Sacrifice that the Fire of Divine wrath may come down upon you and devour you I shall conclude this whole use thus If there be a God which hath brought forth all the Sweet and good things which are before us here which now move Desire or Delight in us sure this God is Almighty and can yet heighten this Goodness this Sweetness to an Infinitâ—ness as well as an Endlesness Fear then for a Drop to lose the Sea for a Tast the Feast thy share in such Delights for the short temptation of a Darling-Sâ—n If there be a God which hath contrived and sent abroad all the Evils which now afflict affright amaze mortal men sure this God is this way too Almighty and can extend these Sufferings till there be no Bound to them in our sense no end of them in our Eye Fear then to dare this God by your Dalliances in Fleshly vanities If there be a God who is pure just true sweet meek sure he loves such things as these and hates the contrary sure he will set himself â—gainst all proud impure false fiery Ways and Spirits till he have conâ—â—unded them or consumed these things in them Fear then to be sound before the Eyes of this God without the Righteousness and Spirit of your Saviour as a Garment fast and close giâ—t to you Fear to be seen by him in your Nakedness For his Eyes are a bright and hot Flame which will dâ—scover thy Shame and burn thy Flesh as the Whore's in the Revâ—lation with Fire I have spoken of Two Signs of a Servile State in Religion Fear and Dependencies There Remain Two more Forms Solicitude 3. Sign Forms There are Two Sorts of Forms which the Holy Ghost mentions in the Scripture 1. Eternal Forms 2. Temporary Forms 1. Eternal Forms Philip. 2. 6. Jâ—sus Christ is said to be In the Form of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in that Form He thought it no Robbery to be equal with God This Form is the Substance itself Spirit and Truth This is the Essential Form which is no Shadow but One with the Substance no Appearance Separable from Truth but that Appâ—arance which is Truth no Letter or Outside but One Spirit with the Spirit having Life in itself St. Paul speaks of this Fâ—â—m Rom. 12. 2. Re ye transformed in the Renâ—wing of your Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again Rom 8. 29. He hath predestinated us to be conformed to the Image of his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is an Inward and Spiritual Fâ—rm It is the Evangelical Form which is seen by Evangel'cal Eyes which is fâ—lt as well as seen being â—ower as well as Form 1. John 1. 2. 2. Temporary Forms The Apostle speaks of these Fâ—rms 1 Cor. 7. 31. The Fashion of this World passeth away St. Paul useth the Word 〈◊〉 〈◊〉
things which are evil It is his Nature to be so For he is made partaker of the Divine Nature 2 Pet. 1. 4. If you ask how he comes to love imitate grow up into an unseen Glory the Eternal Spirit It is his Life to do so As every Plant hath its proper Life by which it is formed and grows So to this man his God his Jesus is his Life You may wonder that a Son of God should continually flow forth into Spiritual Discourses continually bath himself in high hidden heavenly Joys continually be mastering Lusts and Passions in despight of Temptations without and within him continually maintain a Lowly and Lovely temper in this froward world But all this is no wonder for he is carried on by the Power of an Endless indissoluble invincible life This is the Second Property of a Son-like State 3. Property Spirituality 1 Corin. 3. 1. I could not speak to you as unto Spiritual but as unto Carnal Babes in Christ. Galat. 4. 1. The Heir while he is a Child differs nothing at all from a Servant though he be Lord of all These two places laid together shew that a Babe in Christ and Servant in religion are both the samething as also that a Servant and a Son are distinguished by their Spirituality and Carnality He is a Son that is Spiritual St. Paul giveth Two Descriptions of Spirituality in this Chapter to the Corinthians 1. Description Spirituality feeds itself on Meat not on Milk v. 2. I could not feed you with Meat but with Milk A Spiritual Person feeds and lives on Divine things not only as they are represented in Fleshly Types and Images but as they are presented in their own Shape and Figures Our Saviour complains of Nicodemus John 3. 12. If I have spoken to you of Earthly things and you receive them not how would you understand them if I should speak of Heavenly If now you do not understand me when I speak of Heavenly things in an Earthly manner by resemblances taken from below how would you take in or bear Heavenly things express'd in their own language set before you in their own form and Glories The Heathens have a Fable of Semele a Lady who had the chief God for her Lover She desired that she might see him in the Form and Majesty of a God She had her desire and dyed opprest by the weight of Glory In like manner if you should shew the mysteries of God and the Gospel to low and legal Spirits by their own Light without the Shadowings of Fleshly Similitudes and Parables you would undo their Religion confound their understandings drive them to despair deadness or profaneness This is the First Description of Spirituality 2. Description Spirituality keeps the Unity of things 1 Cor. 3. 7. While there are divisions among you are you not carnal Every thing is Carnal which makes Division that alone is Spiritual which maintains the Unity 1 Gen. 28. Man was made in the Image of God and to have dominion over all the Fowl Fish and Beasts Man was the Harmony and Unity of this lower World He knits up into one Frame of Life and Beauty the divers Natures of all the several Creatures Thus he was the Image of God This First Earthly man was the Type only of the Second the Spiritual man Coloss. 2. 18. Many are blamed not so much for looking into the Nature of Angels as for not looking upon them by a right Light in a right Posture Not holding the Head Not beholding the various glories of Angels in the Divine Unity of Christ's Person A Spiritual man takes not away the Differences of things he allows owns them in their utmost variety latitude and distance But he tunes them and attones them 1 Cor. 12. 23 25. St. Paul makes the Body of man a Figure of this truth There are many Members The greater Comeliness is put upon the more uncomely parts So there is no schism in the Body Thus the Son of God knows that there are divers Parts of things the pleasant and the painful Part the dark and the light Part the comely and the uncomely He knows also that the highest Pleasures are put upon the most painful Part that the eternal lighâ— rests upon the greatest darkness that the most uncomely Things are cloathed with a divine Comeliness as the Death of Christ. So there is no Schism in the Body of things to him He makes or finds a Unity every where St. Paul sets out Spirituality at large 1. Cor. 2. 10 11. No man knows the things of a man save the Spirit of man No man knows the things of God but the Spirit of God The Spirit searcheth out the deep things of God A Saint while he is Carnal knows those things only which lie within the Compass of a humane Spirit and divine things only so far as they are shadowed out in the Spirit of man But he that is Spiritual knows all things the things of God as they shine out in the Spirit of God He sees the great Deep of the Godhead discovered in the Spirit and all things as forms floating upon this Deep as the waters of this Abyss This is an eminent difference between a Carnal and Spiritual Christian. A Carnal Christian sees Heavenly things only as Images stamp'd upon an earthly Substance represented in an earthly Principle A Spiritual Christian sees earthly things as Images in a Heavenly Substance and Principle 1. Cor. 2. 13. Spiritual things are spiritually discerned Comparing spiritual things with spiritual A Servile Saint is in the Fleshly Principle as in his own Place He therefore measures every thing by Fleshly Grounds and Objects He receives each thing as it is proportion'd to fleshly Appearances and Notions or prompted by fleshly Apprehensions and Impressions A Son-like Saint is in the Spirit as in his Element He therefore receives things according to the Suggestions and Infusions of the Spirit he compares them with the Appearances and Workings of the Spirit so he tryes and judges them This is the Third Property of a Son-like Saint Spirituality 4. Property Resignation The Son of God practiseth this Resignation in Three Cases in 1. Wants 2. Woes 3. Works 1. Resignation in Wants Matth. 6. 31 32. Our Saviour takes off his Disciples from a Solicitude concerning Worldly Supplies by putting them in mind of the Relation between their God and them After all these things the Heathen take care Your Heavenly Father knows that you have need of these things A Son-like Christian thus disputes it in himself The little Child plays freely before his Father He takes no thought what he shall eat at Supper what he shall put on to morrow He leaves all that to his Father to provide I also will cast off all care from me upon my Father He knows what is necessary for the maintenance of my Being of the Beauty Comfort of my Being every moment Let those be troubled with these anxieties who know no God or know
the Angels and all the Spirits of Just men the General Assembly of all Glorious Spirits meet on Mount Sion which is a Spirit that cannot be toucht with hands The Person of thy Saviour is such a Spiritual Substance He can come into thy Closet thy Bosom thy Heart He can dwell in the same Body in the same Soul with thee in the most Inward Parts in every Part of Both and yet take up no more Room The Word which is Christ is within thee even in thy Heart and in thy Mouth in the most Inward and most Outward Part. All of Man and every Creature is either Heart or Mouth an Indrawing or an Out-driving Power the Inward Principle or the Out-ward Appearance Our Saviour divides the whole Man into Heart and Mouth when He tells us that Nothing which enters into the Mouth defiles a Man but that which comes forth from the Heart Jesus Christ is a Spirit in thy Heart and in thy Mouth He pierceth to the Bottom of the most Secret Principle of Life and Being in thee He is as Inward with That and Thee as That is with Thee He passeth quite through all over the Bredth and Length of that Body that Appearance in which thou walkest He makes it His Clothing as it is Thine This is the First Power of a Spirit 2. Power Receiving A Spirit receives other Things into self as Inwardly as Entirely as It conveys itself into Them We read of the Depths of Satan Rev. 2. 24. of the Deep Things of God 1 Cor. 2. 10. We read of a Pit for the Devil which can be no other than a Spirit of Darkness and Wrath in himself or in God Rev. 20. 3. We read of Chambers for the Saints Es. 26. of a House and Mansions for them above which can be no other than Spirits of Grace and Glory in God A Spirit hath an Opening and a Depth in itself into which it can receive all things without any Breach in it self An Evil Spirit hath its Pit into which it taketh in and swalloweth up whatever it taketh hold of A Good Spirit hath its Chambers and Mansions its Retreats and Abodes in it self for what Guests it pleaseth to admit or draw in Abide in me saith Iesus Christ to his Disciples Iob. 15. 4. As every Thing may be a Temple to a Spirit Your Bodies are the Temples of the Holy Ghost 1 Cor. 6. 19. As a Saint is the Temple of Christ So a Spirit may be a Temple to any Thing So the Lord Iesus is a Temple into which the Saints may at all times enter and have Communion with God Destroy this Temple and in three days I will build it again This he spoke of his Body John 2. 21. The Body of Christ was a Temple shut up with a Vail before it while it was Natural But when it was made Spiritual by the Resurrection it was the most Holy place set open for thee to come into it and never to go out more Heb. 9. 1 3 8. Flesh is a mere Shadow which can only touch upon Things but can take in Nothing A Spirit is the Life and hath a Depth in it for which it is compared to Water This is the Second Power of a Spirit 3. Power Uniting The Spirit is the Band of Unity 'T is true of every Spirit so far as it hath the Nature of a Spirit in it Bodies in Flesh are Divided and Broken things being held together only so far as they are Bound up in One Spirit Bodies in Flesh converse with all things at a Distance in a Divided Manner Our Saviour is said to take away the Wall of Partition in his own Flesh when he crucified the Flesh in himself for Himself and the whole World Eph. 2. 14. A Spirit is Uncapable of Division being One in it self and making all things One with it which it takes in or converses with Spirits are compared to Flames Heb. 1. As Flames they lick up into themselves and Incorporate as it were with themselves whatever they light upon or work upon So the Power which caught up Eliah was represented by a Chariot of Fire It was as a Chariot because it took him into it self It was a Fire because it took him up into the Fellowship of One Life Glory and Spirit with it self This is the First Answer to that Question which asketh What we understand by the Person of Christ when we speak of his comprehending us 2. Answer Christ is the Highest Spirit He is Lord of all We read 2 Cor. 4. the last words thus the Spirit of the Lord. It is in Greek the Spirit the Lord. Jesus Christ is the supreme Spirit that Spirit which is Lord of All. The Majesty of our Saviour's Person consists in this that he is that Spirit which hath the most Absolute Power over all Spirits Persons and Things together with the most comprehensive Greatness A Spirit is like a Prospect the Higher it is the more Commanding and Comprehensive it is 3. Answer Christ is the Brightest Spirit He is the Brightness of the Father's Glory Heb. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Out-shining All the Effusion of Beams from the Godhead is through the Person of Christ. All the Beams meet within the Compass of that Person We before cited a Place of Scripture which calls the Spirit A Band of Unity The Lord Jesus is that Spirit in which all the Goings forth of the God-head are united as a Knot of Beams a Band a Bundle of Divine Irradiations or Manifestations This Blessed Person and Spirit is the Highest the clearest Light which as a Garden-bed discloseth and exposeth all things to view in the most natural naked and distinct manner This is the Word which being spoken all things are exprest Heb. 4. 12 13. The Word of God is lively All things are naked and bare before him with whom we have to do 4. Answer The Person of Christ is the First and Fountain-Spirit The Second Adam is a Quickning Spirit a Life-giving or Life-making Spirit All Spirits Persons and Things that have Life or are from Life they are in this Spirit as Waters in their Fountain They are in Him Primarily and Eminently They are in Him more truly than they are in themselves For they derive that which they are in themselves from Him 5. Answer Christ is the Image of God Col. 1. 15. He is the Image of the Invisible God But you may say that every thing is an Image of God one way or another It is true for St. Paul saith that the Invisible things of God are made manifest by the things that are made Rom. 1. 20. Therefore the meaning of St. Paul in that other place is that He is the Image the Full Image the Proper the Perfect Image of God All the Workings and Manifestations of God are in this Blessed Spirit and that according to their several States with their Proper Distinctions Otherwise the Image were Imperfect All the Discoveries of God are in
this Person as One with it For all make One Image and that a Spiritual Image Thus this Image is as it were a Body to the God-Head All the Vertues Operations and Appearances of God are contained in Jesus Christ as One Body Yet every One hath his own Distinct Place Power Form Activity Enjoyment as Diverse Members The Fulness of the God-Head dwelleth in Him Bodily Colos. 2. 9. 6. Answer Iesus Christ is the Head-Spirit God hath made Him the Head of All Ephes. 1. 22. Our Saviour is the Universal Spirit that takes in all and unites all in Himself It pleaseth the Father that all Fulness should dwell in Him Coloss. 1. 19. He is a Particular Spirit distinct from all For God hath given Him a Name above every Name which is named in this world and that which is to come Ephes. 1. 21. Thus He is the Head Thus our Saviour becomes a Person that both Represents and Presents all in Himself that both Perfects all in Himself and Himself bears the Imperfections Sufferings in and for all I have now answered the First Question what I understand by Jesus Christ not according to the Exactness or Latitude of the Question but so far as tends to my present purpose and the making plain of the Second Question which follows 2. Question How we are said to be Comprehended in Iesus Christ. I shall indeavour to open the Nature of this which is one of the most Principal Spiritual Profitable Comfortable and yet Difficult Points in all our Divinity I shall proceed in the opening of it by a Three-fold Step which shall be a Three-fold Answer to the Question The Lord Jesus comprehends us Spiritually Mystically Eternally 1. Answer The Lord Jesus comprehends us Spiritually Our Blessed Saviour as a Spirit comprehends us in Himself 1 Cor. 15. 45. The last Adam was made a Quickness Spirit Iesus Christ is the Second Adam a Universal Person comprehending the Second Creation in His Spiritual Person in the Spirituality of His Nature He is the Heavenly Adam a Collection of all the Saints as He is a Spirit Jesus Christ comprehends us by the Spirit 1 Cor. 12. 13. By one Spirit we are all Baptized into one Body Christ and we live both in One Spirit so we are Both bound up in One. It is the Unity of the Spirit Ephes. 4. 4. The Spirit is Christs Radically and Primitively by drawings us down and Baptizing us into this Spirit Jesus Christ comprehends us The Lord Jesus comprehends thee as thou art a Spirit He that is joyned to the Lord is One Spirit 1 Corin. 6. 17. Our Saviour and Husband comprehends us Inwardly Powerfully Fully not as Bodies Waters Flames but as Spirits comprehend one another nay as One Spirit as the Highest Spirit comprehends itself Christ comprehends thee as Spirit of His Spirit as a Spirit in His Spirit as One Spirit as the Self-Image of Himself 2. Answer The Lord Jesus comprehends us Mystically The Mysticalness lies in Three Things in the Glory or Diviness of the Union in the Nearness of it in the Distinctness preserved together with the Oneness We are comprehended in Christ Mystically because Incomprehensibly The Love of Christ passeth Knowledge Ephes. 3. 19. That Love which is an Affection only and loves by Impression and unites by Imagination such a Love may be taken in by Knowledge only which is a Notion the taking of a Picture the Catching of a Shadow Such a Love may be known by the Understanding which is a Faculty an Accident But the Love of Christ is above Affections and Impressions It is a Naked Comprehension of Substances and Spirits in a Unity of Substance and Spirit So it passeth knowledge not being to be represented by any Image or Notion not to be conceived by any Faculty but to be Felt and Enjoyed only after an Immediate and unconceivable manner We are comprehended in Christ Mystically because with an Appearance of Contrariety We are One Spirit and One Body in Christ. The Body of Christ in the Unity of it is a Spirit The Spirit of Christ in the Variety of it is a Body We are comprehended in Christ as Members in the Body Each Saint hath his Distinct Person Place Power Appearance I say Distinct both from the Person of Christ as the Head and from all the other Saints as Particular Members Yet again each Member is One Man with Christ possessing the Fulness of God and of the whole Body being in itself conformed to the Image of Christ. 3. Answer The Third and Last Answer to this Question is that we are Comprehended in Christ Eternally 2 Tim. 1. 9. Who hath saved us and called us c. according to his own Purpose and Grace which was given us in Christ before the World began v. 10. But is now made manifest by the Appearance of Iesus Christ. Three Things lie clear in these words 1. First Thy Person was in Christ from Eternity Thou hadst a Capacity and a Subsistence in thy Saviour before the World began For thou wert then in Him as a Subject on which the Father setled his Purpose and confer'd his Grace The words of the Apostle are Grace given us 2. Secondly Thy Person with all manner of Grace and Glory was in Christ before all Times as it is or shall be in any Time For One is the Measure of the Other That Eternal State in Christ is the Pattern of the State of Grace afterwards according to That is This exactly fashioned who hath called and saved us according to c. 3. Thirdly That State of our Persons comprehended in Christ is Unchangeable When Jesus Christ appears to us or in us as we are in Flesh then is that Grace put upon our Persons in Christ made Manifest The Discovery is now of that which in Truth was before The Maniâ—estation is here below but the Substance abides still above The Manifestation in thy Flesh is as the Appearance of Christ upon thy Flesh subject to Change But as is the Person of Christ in the Glory of God so is thy Person of Christ comprehended in Christ Unchangeable Let us now pass from the Second Question to the Third We have seen in some measure what it is to be Comprehended in Christ. Let us now proceed to enquire how we shall know our selves to be Comprehended in Him There is indeed Unspeakable and Unchangeable matter of Joy for those that are so Comprehended but how shall any Particular Soul be assured of this concerning herself 3. Question How shall I know my self to be comprehended in Christ Answer Art thou comprehended in the Wisdom or Image of God Then thou art comprehended in Christ. For he is the Wisdom of God in its Latitude and the Image of God in Large Hast thou any place in the Fulness of God or any part in the Fulness of the Creature Then hast thou a Mansion and Habitation in the Lord Jesus For it hath pleased the Father that all Fulness both of God and
Rest have this assurance in thy self that thou â—alt stand up in the Light of Christ in thy Lot Cantic 6. 13. You have a Song in Parts Christ and his Angels answering one another or the Spirit of Man answering it self Return O Shulamite that we may see thee What will ye see in the Shulamite As it were the Company of two Armies Invisible Things and Visible Divine and Humane God and the Creature united in a Holy Soul Hitherto I have persuaded you to see nothing besides the Single Person of God and Christ if you would have true Joy Now you may say to me what shall we see in the Single Person of God and Christ to give us true Joy I think it therefore necessary for me to point out to you the Several Springâ— of Joy for all Seasons in the Person of God and Christ before I leave this Subject that so my discourse upon it may be more full and Satisfactory to the Soul There are various Springs in the Person of God which but look't upon by any Spirit in any Condition would certainly bubble up a Sweet Delight into that Spirit I will indeavour to lead you to these Springs There are Five distinct Springs of Joy in the Person of Christ or God 1. Love 2. Beauty 3. Power 4. Wisdom 5. Glory 1. Spring Love Psal. 63. 3. David confesseth to God Thy Loving Kindness is better than Life Solomon faith A living Dog is better than a dead Lyon Life is the best of all Created Things Yet the Love of God is better than Life Instead of Better you may read Sweeter Did you ever tast a Sweetness in Life In your own Life Or in the Life of any Thing that was dearest to you The Love of God can make this Sweetness none at all overcoming it with a greater Sweetness in itself The Love of God can Sweeten the Loss of your own Life or the Life of those in whom you have most Delight because it is itself far Sweeter Waters are Sweetest in their Fountain The Love of God is the Fountain of Life All Lives derive themselves as Streams from this Head Hath Life ever been Sweet to you Come to the Love of God and you shall tast the Sweetness in a Sweeter manner in its Fountain The Love of God hath a Six-fold Sweetness in it 1. A Pardoning 2. A Healing 3. A Clearing 4. A Chearing 5. A Crowning 6. A Conquering Sweetness 1. There is in the Love of God a Pardoning Sweetness David melts out this Psal. 103. 3. Who pardoneth all thine Iniquities O hear this you who with Mary Magdalen have a full number of Sins in you and those ripened into so many Devils Though your Iniquities be as a Mountain reaching up to Heaven the Love of God hath a Sea of Sweetness in it which can swallow up this Mountain that nothing of it shall ever appear any more 2. There is a Healing Sweetness in the Love of God David adds this in the former place Psal. 103. 3. Who healeth all thy Diseases The Woman who had many years been afflicted with a Bloody Issue and had spent all on Physitians was cured by one Touch of the Hem of Christs Garment Here is Comfort for you who have old Sins or Sorrows like Sores running continually upon you and can find no help or ease The Love of Christ can cure you in a Moment with one Touch onely of its Sweetness upon your Spirits 3. The Love of Christ hath a Clearing Sweetness 1 Iohn 5. 20. The Son of God is come and hath given us an understanding by which we may know Him who is true What Job said of himself is true of the Love of Christ It is Eyes to the Blind The Psalmist makes a Sweet Conjunction of Tasting and Seeing Isal. 34. 8. O tast and see that the Lord is gracious 1 Sam. 14. 2. Jonathan said See I pray how mine Eyes have been Enlightned because I tasted a little of this honey Do but tast this honey the Sweetness of the Love of Christ and see how the Eyes of your minds will be Enlightned to a Discovery of Spiritual and Heavenly Things 4. The Love of God hath a Chearing Sweetness the Heavenly Spouse saith to her Saviour Thy Love is better than Wine Cant. 1. 2. It is the Advice of Solomon's Mother Prov. 31 6 7. Give strong drink to him that is ready to perish and wine to those that be of a heavy heart Let him drink and forget his Poverty and remember his Misery no more The Sweetness of our Saviour's Love is the True Wine the New Wine as He is the True Vine This is strong drink of a strength to ravish and transport the Soul out of and above her self Give this drink to that Spirit which is dropping into Hell or Despair Give this spiritual wine to him that hath a heart heavy with guilt wrath and terrours Let him drink freely One draught of this Sweetness shall make him forget his guilt and remember his fears no more The fifth Sweetness in the Love of Christ is a Crowning Sweetness Psa. 103. v. 4. God saith David to his soul crowneth thee with loving kindnesses and tender mercies The Love of God casts its Sweetness all round about thee that thou canst turn thy self no way but thou meetest with this Sweetness Jesus Christ encompasseth thee with a Ring of Sweetness as a Garland of Roses encompasseth the Head Nothing can come at thy Person but it must come thorow this Sweetness and so be Sweetned by it St. Iohn calls Jesus Christ Revel 1. 5 6. Him that loved us c. and made us Kings and Priests to God his Father The Love of Christ Crowns us Kings Kings to God not Imaginary but True Kings not Puppet-Kings in the Play of this Life but Real Kings not Kings to shadows for the Dream of Time but Kings for Eternity to God Kings as God and Christ whose Kingdom is not in this world but in heavenly places and in the Power of an Endless Life 6. A Conquering Sweetness This is the last Of this St. John testifies concerning Christ Joh. 13. 1. Having loved his own he loved them to the end The Love of Christ hath a conquering and triumphant Sweetness indeed for it bring all things Sin Misery Flâ—sh Time the World Death to an end but hath itself no end Fear not lest thy corruptions or evil should outwear thy Saviour's Love No It is made of a durable and everlasting Sweetness which will outlast all things besides it self or subdue them to itself Here you may change the Riddle and sing Out of sweetness comes strength and out of the heavenly meat of our Spirits comes forth the Eater that devours all other things and makes them its meat Eph. 3. 19. St. Paul saith of the Love of Christ that it passeth knowledge This is a Conquering Sweetness which conquers all our faculties our largest even our Understanding itself The Understanding is the Gate of the Soul according
Wherever there is any Subject to be wrought upon or to receive the work God works all in that Subject Wherever there is any Effect to be wrought God works all in that Effect Not an Angel or Bird flies or falls not a Thought a Hair a Dust moves but as he moves in it and moves it 3. The Pattern of these Workings God worketh all Things according to Counsel Counsel and Wisdom are both the same Thing This is the Glory of God and the Happiness of the Creature that nothing â—omes to pass which is not the Work of God and nothing is wrought by God which is not a Work of Wisdom Philosophers and the Scriptures agree in setting forth the excellent Nature of Wisdom by a Two-fold Description of it 1. Description Wisdom is Knowledge with a Head Knowledge is the Image of Things The Golden Head of this Image is the Heavenly Image of God in the Person of our Lord Jesus Colos. 2. 18. 19. St. Paul calls the Study of the Nature of Angels not Wisdom but Folly and Vanity a vain Puffing up of the Fleshly Mind why Is not this a High and Excellent Knowledge Yes But now it was vanity not Wisdom a vain Swelling not a Substantial Fulness and Greatness of Spirit in those of whom the Apostle speaks Because they held not the Head God then who works all things in Counsel and true Wisdom holds the Head in all His Workings that is whatever he brings forth He brings it forth in the Divine Appearance of his Son he brings forth the Divine Appearance of his Son upon it as the Head Wisdom saith of God and herself Prov. 1. 27 29 30. When he prepared the Heavens I was there when He appointed the Foundations of the Earth Then I was by Him as his Delight This may be as truly spoken of every Passage of thy Life of the least Accident that concerns thy Person For the same God in the same Wisdom hath wrought these that prepared the Heavens and laid the Foundation of the Earth Thou mayst with as great Assurance hear in every Thing of Grief or Joy which thou meetest with in Flesh or Spirit the Glorious Person of thy Beloved Saviour speaking to thee after this manner God hath prepared this for thee and I am here This hath the Father appointed for thee and now am I with thee to be thy Delight brought up and growing up before thee together with this and every other Appearance You look upon things vainly with a Fleshly mind after a heedless manner if you see not the Brightness and Delight of the God-Head in the Person of Christ as a Crown of Rejoycing upon every Providence You deface the work of God you look not upon it as he hath wrought it Holding the Head if you see not the Face of Christ in every Act or Accident as in a Glass God in this Sense hath made Christ his Only Begotten Son in that he brings forth nothing but Discoveries of Jesus Christ. For he is the Head of all Things and this is the Wisdom of God the Holding of this Head in all This is the First Description of Wisdom 2. Description Wisdom is the Fulness of Things Jesus Christ is the Wisdom of God and the Fulness of all Things Colos. 1. 19. Wisdom is that Contrivance that Harmony of Things that casts the whole Fulness of Things into each Thing As Members in the Body amongst whom the Joy of all pertains to every one and the Grief of each One to all So are all the Parts of that work which is wrought in Wisdom Wisdom is a Spirit that conveys the Life Power and Sense of all into each Particular that all may rejoyce and mourn together every where As in a good Picture all the Proportions of the whole Face meet and concenter as it were in each Line Point or Touch giving you from thence a Cast of the Beauty of the whole So hath God prepared and appointed all his Works in Wisdom like an Excellent Picture that the Fulness of the Whole and the Beauty of all Parts may shew forth themselves from every Part. Is there any thing so dark so low as that the Wisdom of God reacheth not to it and shines not in it If the Wisdom of God be there then is there the Center the Concurrency the Union of all Things of all Glory If the Wisdom of God shine there then is there a Spiritual Light opening all Divine Beauties making that Thing the Gate of the Creation of Paradise Heaven and the Divine Nature This is that Traffique of Wisdom which makes the Merchandise of it better than that of Silver Gold or Pearl 4. The Original of that Pattern God works all things according to the Counsel of his will The Will of God is the Principle and Original of his Wisdom The Will of God is the highest Rule Rest and Rejoycing of all manner of Goodness The Phaenix is said to spring out of a Nest of all manner of Spices laid together and fired by the Sun the Will of God is such a Flaming Nest of all Beauties and Sweetnesses at their Height Out of this will the Wisdom of God springs forth into every Act of Providence being Beautiful and Precious in it The Will of God is the highest Reason of all things What if God willing to shew the Riches of his Grace What if God willing to shew the Power of his Wrath The Will in a Spirit is as the Sea to a River All its workings flow out of it and into it It is its Spring and Fulness Shall not thy Will rest and rejoyce in that which is the Will of God that is the Highest Reason the fullest Rest and Blessedness of the Divine Nature The Will of God out of which God himself drinks all his Delights in which he bathes himself this Will is the Eternal Fountain The Wisdom of God is a Large and Broad River poured forth from this Fountain Every Creature each Passage of things in the Creature is the Water of this River Shall it not be Sweet to thee Canst thou not drink of this Water of the River of God sent forth from his own Fountain with Delight 2. Scripture Deut. 32. 4. Moses sings of God He is the Rock His work is perfect All his ways are Iudgment The Work of God is Perfect in the whole For all the ways of God in his work in Particular are in Judgment that is in exact Wisdom This place affords us Three comfortable Observations concerning the ways and works of God 1. Observation Nothing comes to pass but that which is best 2. Observation Nothing falls out but in the best Time 3. Nothing is brought about but in the best manner The former place of Scripture taught us that all things are the Work of God This teacheth us that his work is Perfect and all the ways of it Exact according to the best Judgment of things and the rightest rules of Wisdom which are the
the Running out of Things from the Glory of God the breaking of the Harmony of Divine Love Beauty and Wisdom by a Discord Sorrow is the Return of Things into this Glory the bringing of the Discord into a Harmony again Both these Evils are the Matter of Spiritual Mourning 1. The Evil of Sin We are to grieve for the Evil of Sin in our selves and in others 1. We are to grieve for Sin in our selves Psa. 51. 3. David cryes to God I acknowledge my transgression my sin is before me When Sin appears in its right shape to us it brings forth sorrow as its Image in our souls as naturally as the face of God begets a face of Joy in our hearts Mourning is as the Mouth by which we confess our corruptions It is the Image and Form in which the sense of guilt holds forth it self in the Spirit He that grieves and glories not in the Glory of God calls Good Evil and Light Darkness He that is merry and mourns not under guilt he calls Evil Good and Darkness Light Both lye under a Curse one for turning the Glory of God into a Lye the other for Boasting himself in a Lie against the Truth Not to feel a Sorrow for Sin is to deny the Nature of it to destroy the Person of Christ to make void his Cross to confound and dissolve the Mystery of God 2. We are to grieve for Sin in others Psal. 119. 53. David complains Horrour hath taken hold of me because of the Wicked that forsake thy Law When the Sun the Light of the World laboureth under an Eclipse by the Moon the Sight of it naturally strikes a kind of Horrour upon the Spirits of Men. For it portends Blood and Ruine in one Kind or another In each Sin there is a more Dreadful Eclipse The Image of God which is the True Life and Light of all Creatures laboureth and groaneth being opprest under and darkned by the Image and will of Man He that understands this Sight sees in it a certain Presage of Wrath and Desolation which fills him with Astonishment Ephes. 4. 30. Grieve not saith St. Paul the Holy Spirit of Christ. Sin grieves the Spirit of Christ. As Jesus Christ Sympathizeth and Suffereth with us having a fellow-feeling of our Infirmities by a Union of Spirits So a good man hath a Sympathy and fellow-feeling with his Saviour when he sees his Spirit grieved by the Sins of other men Thus we are to Mourn for the First Evil the Evil of Sin 2. The Evil of Suffering We are to mourn for our own Sufferings and the Sufferings of others 1. We are to mourn for our own Sufferings Es. 22. 12. In that day did the Lord God of Hosts call to weeping and to mourning What Day was this It was a Day of Calamity when Death was before their Eyes So you may see at the 13th verse They said Let us eat and drink for to morrow we shall die The Providences and Appearances of God are his Language in which he speaks to us God requires of us that we should have an Ear to hear and a Tongue to answer him in his own Language It is said in one place that the Heaven should hear the Earth Is it not much more fit then that the Earth should hear the Heavens The Heavens are the Image of God the Heart of Man is the Earth Shall God speak to us in Wrath and Ruine and shall not we hear and answer him with Fear and Trembling Shall God speak to us in Thunder Storms and Blood And shall not we hear and answer him with Tears and Broken Hearts 2. We are to mourn for the Sufferings of Others 2 Corin. 11. 2 9. Who saith St. Paul is sick and I am not afflicted who is offended and I burn not Every good Man is like his God and Father All Things are his because he is the Spouse of Christ the Child and Heir of God one Spirit with Christ and God So he suffers in all As St. Paul said I make up the Sufferings of Christ in my Flesh So saith he All Things that Suffer add to my Sorrows and make up my Sufferings in their Flesh. A good Man is One spirit with Christ. Thus he is like Christ a Spirit of Univeral Sweetness which longs and labours to bring forth itself in Peace and Pleasures every where When it meets with a Soul shut up in Griefs it is straitned and afflicted there and burns like a Fire to be at liberty in that Heart This Spirit suffers with each Heart till it can make every Heart to rejoyce with itself It is never entirely Risen from the Dead while there is any one in the Grave of Sorrows That One is a Member of its Body and it is ever present with the whole Body being all of itself in every Part of that all in the Sorrows of the Militant and Suffering Part as truly as it is all in the Joys of the Triumphant and Rejoycing Part. This is the Matter of our Mourning Evil in both kinds of Sin and Suffering 2. The manner of our Mourning This is the Second Particular My way in this shall be to give you some Distinctions and then some Rules drawn from those Distinctions The Distinctions are Three First of the Appearances of God Secondly of the State of Things Thirdly of the Life of Man 1. Distinction of the Appearances of God These are Two-fold 1. The Supream 2. Subordinate Appearance 1. The Supream Appearance of God is One Blessed for ever perfect in Glory Unchangeable This is Jesus Christ the same Yesterday to Day and for Ever Heb. 13. 8. This is that Heavenly Image of the God-Head which gathers up into one in itself all Images of things in all Times David speaks of this Psal. 16. 11. In thy Presence or Face is fulness of Joy at thy Right Hand are pleasures for evermore In these words are Four Things 1. The Presence or Face and the Right Hand of God Both these expressions signify God in his Naked Highest and Rightest Appearance 2. Pleasures are here doubly exprest by Joy and Pleasures 3. There is Perfection in those Pleasures a Fulness of Joy This fulness intimates a Solidity or Substantiality of Joy for the kind and Abundance and Satisfactoriness for Degree 4. A Perpetuity is added to all this The Pleasures are for evermore This is the Description of God in his Supream Appearance in which there is all Variety but no Mixture all Communion and Communication but no Chance This Appearance is Light without any Darkness 2. The Subordinate Appearance of God is Manifold God in this respect is called the Lord of Hosts because he comes forth in an Army of Appearances which are his Ten Thousand Chariots his Millions of Angels God in his Supream Appearance is Light in his Subordinate Appearance a Fire He is in this Appearance a Mixture of Light and Darkness He hath various effects Cherishing and Consuming Drawing forth all Things and
But man hath a Head above this Head The Head of Man is Christ as the Head of Christ is God 1 Cor. 11. 3. Man hath a Spirit above this Spirit Whom I with my Spirit serve in the Gospel of his Son Saith St. Paul Rom. 1. 9. The Heavenly Principle is this Head and Spirit Thou hast an Eternal Life in this Head and Spirit of thine In this Life thou art more than an Angel in the midst of the Throne thou art Light in the Lord thou art in the Light of the Lord as He Himself is in that Light This is the First Life 2. Life The Life of the Earthly Principle as it is Comprehended in the Heavenly The Earthly Principle in the Heavenly is as the Heavenly Behold saith Jesus Christ I make all Things new 2 Corin. 5. 17. As the Sun riseth upon the Earth so doth the New Man upon the Old making that also to have a New Face of Immortality as it is comprehended in the Beams of the New Man The Glory of God taking up Elijah was as a Chariot of Fire because as it catcheth up it changeth and conforms to itself that which it catcheth up into itself Such is the Heavenly Principle taking up the Earthly into it When St. Paul was caught up into the Third Heaven and Paradise then he was another man I knew a Man saith he Then he was that Man of Paradise If he was caught up in the Body then was his Earthly Body a Paradisical Body comprehended in the Body of Paradise When he was let down again he was an Earthly Man in an Earthly Body 2 Cor. 12. The Graecian Poet tells us of an Herb which had one Name among the Gods and another Name among Men. All the Things of this world have one sort of Names and Natures as they are in their own Principle But as they are Comprehended and Converst with by a Heavenly Principle they have quite other Names and Natures which are Heavenly As Adam so each Principle gives Names to all Things according to itself and by those Names they are called in that Principle The Sickness and Death of the Earthly Principle have other Names Names of Life in the Heavenly Principle This is the Second Life 3. Life The Life of the Heavenly Principle in the Earthly This is as the Life of Christ in the Flesh. It is the Life of the Son of God in Flesh. This is the Firmament which divides between the Waters of Life above and the Waters of Grief and Death below It reacheth to both and drinks of both It hath in its own Principle all the Springs of Peace and Joy But as it is in one Person and Principle with the Fleshly Man it takes the Infirmities of that upon itself and bears all its Diseases And besides all it hath one Disease of its own which the Earthly Man bears no part in and that is the Imprisonment Restraint and Contradiction of Sins and Sinners which it suffers in the Earthly Principle The Heavenly Principle in the Earthly is both the Primary Inflicter of all Sufferings and the Principle afflicted by those Sufferings 4. Life The Life of the Earthly Principle as it is Subordinate to the Heavenly This is that Flesh of Christ of which St. Paul speaks in the Mystery as of the Spouse of Christ Ephes. 5. 31 32. This is that Spouse which though it have still a Head a Principle of its own yet it vails this Head and subordinates this Principle to the Heavenly Principle as to its Husband till it be taken up into it that so there may be no more Male and Female but one Man in Christ no more Flesh and Spirit but all according to the New Adam a Quickning Spirit This Flesh is indeed washt with pure water that it cannot sin But it is Baptized unto Christ as the Jews were unto Moses 1 Cor. 10 2. in the Cloud and in the Sea It is the Immediate and Proper Subject of all Sufferings This is the Man that saith Lamen 3. 1. I am the Man that hath seen affliction by the Rod of his Wrath. This is a Beast for Slaughter But it is the Lamb among the Beasts It is a Lamb without Spot which is slain all the day long But it is slain as a Sacrifice not as an Abomination 5. Life The Life of the Earthly Principle in itself This is the Wild Ass that runs and snuffs up the Wind. This is the Seat of Sorrows and the Pit of Pollutions St. Paul Colos. 2. 11. calls this the Body of the Sins of the Flesh. The Flesh as it is in its own Principle is the Womb and Mother of all Evil. The Devil sows all his several Seeds in this Womb. So the Body that springs forth from the Flesh is the Devils Body in which all the Members are the several puttings forth of those various Seeds and Divers Principles of Evil cast by the Devil into the Flesh. These Principles are in truth so many particular Devils in him who is their Prince and Head The Body of the Sins of the Flesh is then a Cluster of Devils Incarnated in which each Member in particular is a particular Devil in Flesh Rom. 6. 19. As ye have yielded your Members Servants in a verse before St. Paul called them Instruments unto Uncleanness and Iniquity that is to the Principle of Uncleanness and Iniquity which is the Devil to Iniquity that is to make themselves one with that Principle and the various Images or manifestations of the various Powers in that Principle so yield your Members Servants to Righteousness that is Jesus Christ the Righteousness of God unto Holiness to the pure unmixt unclouded holding forth of the several vertues of Christ thorow your several Members You see the Life of the Earthly Principle in itself that it is the Center or Spring thorow which the Prince of Darkness and Devils thrusts forth all his Evil Powers and Spirits into a Body By this means it is made the Beast that bears the Whore it is made an Ass which bows down its back to all the Burthens of every Devil and Evil. Thus much for the Distinctions which concern the manner of our grieving Now follow the Rules which are drawn from these Distinctions to direct us in the Spiritual manner of Mourning 1. Rule Know the Ground of your Mourning to be the Subordinate only and not the Supream Appearance of God Psal. 30. 5. His anger endureth but a moment in his favour is Life Weeping may endure for a Night but Joy comes in the Morning When thou grievest and lamentest most bitterly then remember that this Discovery of God which covers thee with so much Horrour is but a momentary and dark one it is the Night the Back-part of God The Morning-appearance the Face of thy God is Bright and Shining with Joy The Living True Eternal Discovery which is above all other Discoveries is favourable and kind When thou lookest upon God and takest the Rise of thy
and Power of Immortal Life in them 5. Rule Let your Mourning be in God In him saith St. Paul of God we live and move and have our Being Acts 17. 28. It is true Naturally of all men It is much more true of Saints in a Spiritual sense We live the life of Grace we Mourn we have our Spiritual Being and Motions in God A Natural and Spiritual Man have their Being in God after a different manner A Natural Man hath his Being in God as he is the Principle of the First Creation in which he is as in Thick Darkness A Spiritual Man hath his Being in God as God is in Christ who is the Brightness of the Glory of God Abide in me saith Christ that is in the Brightness of the Glory of God and ye shall bring forth much Fruit John 15. 4. 5. If you will bring forth your Tears as Fruit to God you must weep in the midst of the Glory and Joys of the Divine Nature God in his Naked Beauties must be the Stage on which you must act the saddest part of your Sorrows What Part will not such a Stage and Scene of Delights make Pleasant If thou mournest right thou art in God while thou mournest thou seest nothing below above on every side of thee but the Gold and Curious Work of his Glory Will not this Guild thy Grief and put a chearfulness upon it PSAL. XLV VER 1. My Heart is enditing a good matter I speak of the things which I have made touching the King my Tongue is the Pen of a ready Writer THis Psalm is believed to be composed upon the same occasion with the Canticles The Marriage between Solomon and the Daughter of Pharaoh which is made by the Holy Ghost a Type of the Mystical Espousals between the Lord Jesus and a Holy Soul The Eternal Spirit delights to play with itself casting from its Heavenly person the shaded Light of this Creation then filling every part of it even the darkest with figures of its own Sweetnesses and Beauties Strange Wives were charged upon Solomon as a Mother-Sin big with many hateful Birthâ— Yet this cloudy piece of Providence is a Vail curiously wrought with the Divine Images of Christ on the Throne his Queen all in beaten Gold at his Right Hand with their pure immortal Lovelinesses Loves and mutual Joyes under which Vail lies hid the Living Face itself of all these Glories Prov. 25. 2. It is the Glory of God to conceal a thing but the Glory of Kings to search out a matter It runs thus in the Original It is the Glory of God to conceal the Word but the Glory of Kings to search out the Word It is a height of Glory beyond the Compass of every created Understanding the hiding of the eternal Word which is brighter infinitely than ten thousand Suns all joined into One under a vail slighter and thinner than the most empty shadow to form the Picture of this Glorious Word upon every part of the shadow and then again to vail that also with the Darkness of the Shade But this is the Glory of Jesus Christ to bring down these Mysterious heights and make them familiar to the Eye of the Creature It is an Eye of Glory in the Saints those Fellow-Kings to Jesus Christ by which they discover the Picture in the shade the ravishing depths of the Life itself in the Picture and make it their Royal Entertainment to converse continually with the Beauties and Sweetnesses of the Divine nature in them both invisible to common senses This Psalm is entituled A Song of Loves The sweetest Matter exprest in the sweetest Manner Both are a Divine Harmony The Loves here are a Harmony of the most Heavenly and most Spiritual Hearts The Song the Harmony of the most Heavenly and most Spiritual Voices The Loves figure out the Father the pure unfathomed unconfined Spring of Unity and Sweetness where all things lie embracing each other in their first and softest Bed The Song represents the shining Word the harmonious Wisdom the Essential Musick Beauty and Image of the Godhead the Son in whom all the Riches of Love are with an equal Richness and Loveliness displaid The Song of Loves these Loves thus sung this Marriage of Love and Loveliness paint out to us the Joyes and Glories of the Thrid Person the Holy Ghost But by whom was this Song sung Some read The Song of the beloved Virgins These are the friends of the Bridegroom and the Bride which sing the Epithalamium or Marriage-Song In the Canticles they are called The Daughters of Jerusalem which some Interpreters understand to be the Holy Angels Angelical Spirits are expressed by the name of Virgins very fitly 1. For the preservation of their native sweetness their primitive beauty the flower of the Divine Image iâ— them uncorrupt untainted 2. For their single Estate being separate from mixture and union with any sorts of Earthly Bodies below them and not yet raised to a marriage with the Divine Body the Substance and Fulness of the God-Head in Jesus Christ because they are the fairest softest and sweetest Images of all created Things It is the manner of the Hebrew Tongue to express the Beauty and Loveliness of things by the feminine Sex The Woman is the Glory of the Man Christ the Brightness of the Fathers Glory is represented in this Form by the Jerusalem above the Mother of us all In the Proverbs he is figured by a Virgin-Queen in her Pallace his Angels as Maidens attending on this Virgin-Queen and sent forth by her to invite her guests Thus separate and Angelical Spirits those invisible Beauties which are the immediate Copies and Springs of all visible things as also the Mark and White to which the activity and operations of all natural Principles as Arrows are directed be known by the names of Nymphs and Virgins Iâ—hn the Baptist was the Restorer of the Law the proper Ministry of Angels which was ministred by Angels and by which only the Angelical Life and Glories as figures of the Divine were ministred to us He therefore is called by the Holy Ghost An Angel going before the Lord to prepare his way He speaks of himself as a Friend of the Bridegroom rejoicing to hear his voice and making one in the Quire of Angels which sing to the Bridegroom and the Bride while they lie on Beds of Glory in the embraces of each others Love These Angels are those Friends which Jesus Christ calleth upon in his Song of Songs when he comes into his Spouse's Garden Cant. 5. 1. I have drunk my Wine with my Milk Eat O Friends Drink be enebriated with Loves St. Paul expounds this Scripture Eph. 3. 10. That unto the Principalities and Power in Heavenly places might be known by the Church the manifold Wisdom of God The Hearts and the Lips of the Spouse of Christ the Marriage-Union between Christ and a saint in the spiritual and Heavenly Image is the Golden Cup out of
others Beauties Jesus Christ in the Canticles often calls the Holy Soul his Sister-Spouse He calls her Can. 1. 9. My Love The word in Hebrew according to its Root is the same with that which signifies a Friend who is described to be Alter Idem the same in another Person It properly imports One made into Two by a Division as Adam and Eve the other half on Ones self 3. By a Union of Substances Bodies can never meet in One No one Body can ever be in two places at once nor two bodies ever in one place They unite only by Touches by their outsides by Accidents and Shadows A Holy Heart and Heavenly Things unite as Spirits as the purest Spirits where the Unity is most perfect These intimately totally essentially formally penetrate possess fill and actuate each other You have a shadow of it in the mixture of Lights or in two clear and bright Eyes when they look full and stedfastly one upon another So Christ prays John 17. 21. That they all may be one as thou Father art in me and I in thee that they may be one in us Again v. 23 I in them and thou in me that they may be made perfect in One. The Radical and Original Unity is that of the Blessed Persons in the Trinity the most immediate Branches and liveliest Copies of it are those Two of the Divine and Humane Nature in Christ's Person of the Head and Members in his Mystical Body But this shall suffice for our present Doctrine that a good Heart is a Treasury of good things PSAL. XLV VER II. Thou art fairer than the Children of Men Grace is poured into thy lips therefore God hath blessed thee for ever THis Psalm is a Song of Loves It containeth the whole mystery of the Gospel and of the life of a Saint with his Saviour both in the Figure and Substance which is all an Heavenly Song of Spiritual and eternal Loves An Holy Soul in love with Jesus Christ is altogether taken up with this Threefold exercise 1. The Description and Contemplation of the Person of her Beloved 2. The Desire and continual longings by day and by night to be possess'd of to enjoy this Person 3. The care and labour to be like him to partake of his Beauties and Graces to derive them by the channels and streamings of the Spirit into itself to transform itself into his Likeness St. Paul spends the first part of his discourses in drawing aside the Curtain and setting the Person of Christ in its entire form naked glories and native sweetnesses in the Eyes of Believers Then he leadeth and presseth them to the enjoyment first next to the Imitation of this Jesus upon the ground of his own Loveliness Love and Life The first part of this Psalm is spent in like manner upon the Person and Praises of the Lord Jesus This Verse hath Three Parts 1. The Beauty of Christ Thou art fairer than the Children of Men 2. The Love and Sweetness of Christ Grace is poured into thy lips 3. The Seal of the God-Head of the Father of his Blessedness and Eternity upon the Person of Christ therefore God hath blessed thee for ever 1. The first part in the Text is the Beauty of Christ Thou art fairer than the Children of Men. Jesus Christ is the fairest of all men He is fairer than the whole generation of Mankind He is fairer than any person born of Man The Lord Jesus excells all Mankind in Beauty in Three respects 1. The Humane Nature of Christ taken by itself was born of a Virgin-Mother and God immediately supplying the place of a Father So it was as a Morning-beam begotten between a pure Sun and a clear sweet Air. Then it was born without Sin the proper and only deformity of Spirits Thus his Soul and Body were like a Silver stream flowing quietly in a clean channel where the Image of the Skie and all the Heavenly Bodies figures itself constantly and clearly So did the Mind Will and Workings of the God-Head figure themselves and shine in the Manhood of Christ. Lastly it is the common sense of Divines that the Complexion of Christ was very delicate and pure arising from the most accurate proportion of the Elements the most exact Harmony and purity of the Humours and Spirits in his Body We never read that he was at all Sick As this made all his Sufferings the greater thorough the quickness of his sence so it made him in his outward Form extreamly sweet and lovely above the rest of men But besides all this the Holy Ghost seems to fix its eye upon the Humane Nature of Christ in two other States different from that of his Incarnation by the Virgin Mary as he is the First-born of the whole Creation or of every Creature and as he is the First-born of those that rise from the Dead Coloss. 1. 15 18. The Jews say that the Messias was the first Creature that all the rest were made by Him in Him and for Him as Pictures to the Life and Copies to the Original A German Divine teacheth that he who receives the Body of Christ receives at once all that is good or fair in the whole world from the Beginning to the End of it But the Humanity of the Lord Jesus as he is the First-born of those that are risen from the Dead excels Adam in all his Innocency and primitive Perfections yea and Himself also as he was the First-born of every Creature the Natural Head of Angels as much as Heaven exceeds the Earth or a Paradise in the third Heavens an Earthly One 1 Corin. 15. 49. The former was an Earthly Beauty fading designed for a Sacrifice to be exposed to all sorts of shame and Sufferings to be made a Prey to the devouring jaws of Death This latter Beauty is Heavenly Incorruptible seated upon a throne which indureth for ever and ever 2. The Second Respect in which Christ is fairer than the Children of men is the Union between the Divine and Humane Nature All the Beauties of our Saviours Manhood are heightned by this Union to that Lustre and Loveliness which cannot be express'd in any meer Creature as a fine Cloud a Garden of Flowers a Statue of Gold are quite other things when the naked Sun sheds his Beams immediately upon them than when they are seen in a common or reflected Light By vertue of this Union the Humane Nature of Christ is One Person with the Divine As precious stones are a common water congealed but inclosing particles of the Heavenly Aetherial Light and Spirit So the Manhood of the Lord Jesus in its lowest state of Flesh in its Blood in the Grave excel'd in vertue outshined in Lustre Rubies Diamonds all the precious things of the Creature in Heaven and Earth by vertue of this Union For in all these States God was the Person there all subsisted in him as Branches in the Tree of Eternity As Thomas did to the Wounds of Christ
persecuteth him that is born after the Spirit In the First of these verses Jerusalem above is said to be the Mother of us all In the Second these All us are expounded to be the Children of Promise In the Third verse the same persons are described by being born after the Spirit This Phrase of being born after the Spirit is fully explained by that of Jesus Christ from whence it seemeth to be taken John 3. That which is born of the Flesh is Flesh That which is born of the Spirit is Spirit To be born after the Spirit and of the Spirit signifie both the same thing Is it not then evident that the Jerusalem above which is free which is the mother of all the Spiritual Seed is the Eternal Spirit after which a Saint is born that is of this Spirit and in the Image of this Spirit where there is Liberty 2 Corin. 4. Now lay the Third Scripture by these two Heb. 12. 22. We are come to Mount Sion the Heavenly Hierusalem the City of the living God to the Millions of Angels the general Assembly to the Church of the First-born written in Heaven to the Spirits of just men made perfect to God to Jesus Christ. Before we Saw Hierusalem above and the Spirit now we see Mount Sion and the Heavenly Hierusalem to be the same Is it not then an infallible demonstration that Sion and the Holy Spirit are One as the Type and the Truth Can any other be the living City of the living God where all the Holy Angels the First-born of the Father the Spirits of all Saints as well on Earth as in Heaven Jesus Christ in his Mediatory Kingdom the Father upon the Throne of Judicature meet and appear together in the full liberty of Eternal Light Love and Joy besides the Unity of the Spirit which is the Sweet and Sacred band between the two Glorious Persons in the Trinity between all pure Spiritual Divine Beings above and below This is the Spring and Immortal Seat of them all 2. We have in this place another Person set forth by this bright and lovely Character the Perfection of Beauty We may discover our own Beloved and Bridegroom the Lord Jesus under this Title if we bring to it the Lights of two other Scriptures shining like this by his Appearance in them In Heb. 1. 3. He is stiled the Brightness of Glory Is not this the same as to say The Perfection of Beauty 2 Corin. 4. 6. God hath shined in our hearts unto the Light of the Knowledge of the Glory of God in the Face or Person of Jesus Christ Can Face answer Face in a Glass more exactly than these Two Scriptures answer one another In both you have God God shining in one you have God shining from the Perfection of Beauty in the other God shining with a Light of Glory in the Face or Person of Christ. God in all the Creatures whether they be Visible or Invisible casts forth Shadows only of Himself Then he appeareth in the Perfection of Beauty when he appeareth in the Person of Christ as Light in the Body of the Sun 3. But why are these two so joyned as if they were the same Thing from Sion the perfection of Beauty I will not examine whether we may not disjoyn them in reading by putting in between them and or in Particles frequently understood from Sion and or in the Perfection of Beauty God shineth This needeth not There is plainly a difference between the English and the Hebrew The Hebrew runneth word for word thus From Sion from the Perfection of Beauty God hath shined So you have the Three Persons of the ever-blessed Trinity clearly distinguished and united in this shining of the God-Head The Father shineth from the Spirit his holy hill of Sion from the Person of Christ the Perfection of Beauty These Two Persons are placed here as One in Another a Globe of Light in a Globe of Light and the Father shining from them both to awaken in us this great and glorious Truth that the Persons of the Sacred Trinity have their Perfection in each other and are ever undivided when they appear nakedly in their proper Forms The whole Trinity is the Crown of Beauty upon every one of them In particular Jesus Christ never appears as the Perfection of Beauty but when he and the Spirit appear both in One 2 Cor. 3. from the 14th to the end you read of a vail upon the Face of Moses the Person of Christ in the Type then of a vail upon the Hearts of the Jews These are both the same vail For the vail is never upon the Person of Christ properly and simply but upon the Eye of our Spirits as the Cloud is never upon the Body of the Sun but upon our Corporeal Eyes For as that doth in the midst of its world so doth the Person of Christ in the midst of all things ever comprehend and contemplate himself and all things in the simple and pure Light of his own naked Beauties But then in the same place we read that the Vail is taken away in Christ and where the Spirit of the Lord is there is Liberty that is freedom from the Vail Christ is seen unvailed in his naked Glories It is added Now the Lord is that Spirit Then mention is made in the last verse of beholding the Glory of the Lord with open Face that is Eye to Eye the naked Eye of our Souls to the naked Eye of his Beauties every Spirit being all Eye The verse is closed thus as by the Spirit of the Lord or more agreeably to the Greek as of the Lord the Spirit I have alledged all this to make it plain to you and to seal it upon your understandings and memories that Jesus Christ is then only seen in his true Person and shape without a vail when he is seen in the Spirit when Christ and the Spirit are seen as two distinct Persons in One. Sion the Type of the Spirit signifieth Vision Hierusalem the Figure of the same Spirit the Heavenly Hierusalem is by interpretation the Heavenly Vision of Heavenly Perfection and Peace The Lord Jesus is the Perfection of Beauty the Heavenly Harmony of all things the Peace of all Hearts and Desires The Person of the Spirit is the Heavenly Vision of this Heavenly Perfection By the way observe that the Holy Ghost speaks in this 50 Psal. of the Day of Judgement the Second and last Coming and Appearance of our Lord and Saviour after which he shall go away and disappear no more See here what manner of Appearance this is in what State in what Form the King of Glory comes to the Marriage of his Bride and to reign upon the Earth He comes in a Spiritual and Divine Form in the Person of the Spirit The Eternal Spirit is an anointing of Beauty upon the whole Person of our Beloved He again is a Sun of Beauty looking forth in the Person of Spirit Nay the
of its unseen Element Thou sayst it is now dying now dead when it is emptying itself into the Ocean of Beauties retreating into the pure and incorruptible Element of Beauty the Blessed Person of Christ. Cleave to it in this view of it cast thy self with it into these secret and sacred depths of Life and Loveliness so shalt thou never lose it or thy self save by being both together swallowed up into the perfection of Beauty the Eternal Treasury of all Beauties Jesus Christ. I have now finished the Two first Reasons of the Fairness of Christ above all things the Original the Perfection of Beauty in his Person Before I pass to the other Two Reasons let us look down a little upon our selves and make some application of these Beauties which we have seen in the Person of our Lord to our own Persons to enlighten the Darknesses and redress the deformities there Use. 1. A Caution Let us take heed that we make no inference take no encouragement from the Loveliness of Christ to make our selves unlovely in his Eye to defile his Spouse in our selves to stain his Glory by Sensuality Lust or any presumptuous Sin Our Saviour now dying saith to his Father of his Disciples I sanctify my self that they also may be sanctified John 17. Jesus Christ put off in Death every thing of Earth and Flesh. He lifteth himself up by his Cross into Glory that he may present himself again to the Eye of our Spirits in the Spiritual and Heavenly Brightness of the Divine Form and Glory that he may baptize us into the same Sea of his Blood and into the same white Cloud of his own Spiritual Beauties that we also by him may die to the Flesh and live with him in the Spirit Hath Jesus Christ to this end made himself higher than the Heavens Heb. that our Hearts and Liveâ— should be low and vile as the Earth Is he ascended above all the Angels all the Principalities and Powers of Light that we should become like Beasts and yield up our Bodies and Spirits Instruments to the Principalities and Powers of the Darkness of this World and of Hell Is there any hope of renewing such a Person by words who thus turneth the rightest and pleasantest words of the Lord Jesus and his Beauties unto nourishment to vain and filthy Lusts to Corruption Is any more to be done but to leave him to that Dreadful and Delightful Maran Atha which is by interpretation The Lord cometh to the Person of Christ himself in his own immediate Appearances when those glorious and unexpressible Beauties of the Spirit and God-Head in which he shall appear shall be Flames of Fire burning upon and consuming every Earthly Fleshly Principle or Spirit in every Form Use. 2. A Conviction of the Evil of Sin which blindeth us to the sight of this Beautiful and Blessed Person of our Lord Jesus How should we all curse to the Pit of Hell from whence it arose that Charm or Enchantment if any had such force to change the Sun into Sack-cloath or hinder it from shining any more upon the Earth How much worse than a Grave would it make the whole world when we should have eyes open and no Light Far greater is that mischief which the Devil worketh by Sin By the charm of this world which he raiseth as an Apparition and Lying Image from Hell together with the Lusts which he awakeneth by it he taketh away from us the glorious Light of Christs Person ten thousand times brighter sweeter and of more consequence to us than the Sun in Heaven 2 Corin. 4. 4. By this means all our faculties are as so many Eyes continually awakened continually benighted with the blackness of Darkness deluded with empty Shadows and disappointed of the beloved Substance So are our Spirits wandring in an everlasting Darkness tormented night and day with the fire of their own restless eager and unsatisfied desires while Jesus Christ their only Light and Food is hid from them under the Cloud of their Corruptions Take heed especially of three Sins 3 of Covetousness Uncleanness Enmity 1. Take heed of Covetousness Mat. 6. 22. Our Saviour warneth his Disciples to take heed what they made their Treasure because where the Treasure sure is there the Heart will be v. 21. The beloved Object irresistibly draweth the Heart to itself and transformeth it into itself as Seed doth the ground in which it is sown The Eye saith Christ is the Light of the Body If thine Eye be single thy whole Body shall be full of Light But if thine Eye be evil thy whole Body shall be full of Darkness and if the Light which is in thee be darkness how great is that Darkness The whole Soul and every Spirit is an Eye The understanding is an Eye of Light the Will is an Eye of Love The same word for the substance of it in the Hebrew signifies an Eye and a Fountain The Object is the Light of this Eye which sheds abroad in it the Beams of its Light Sweetness and Influence These are the waters springing up in this Fountain The single Eye in the Language of the Scripture is the good the liberal large open Eye The Eye is single from its Object when it hath fixed unchangeably in it that single Object which is truly and eternally One when it looketh upon all things only as they are comprehended in this Unity This is such a singleness such a simplicity that the Eye and the Object are both One the Supream and Eternal Unity is both the Eye and the Object in this Spirit and so the Fountain which goeth forth from its own Eden maketh the Soul a Paradise and watereth the whole Body The Evil Eye is a contracted divided narrow covetous envious malicious Eye Beware O man that the things of this world that this world be not in thine Eye As Jesus Christ is the Image of the Invisible God so is this World the Image of its God the Devil the Prince of Darkness by which he becomes visible to thee enamouâ—eth thy Soul setteth himself in thine Eye and thine Heart with all his Hells and Fires hid within this Cloud And now a blackness of Darkness big with a dreadful Tempest of Wrath dwelleth within thee and covereth all things round about thee But if Jesus Christ be the Object of thy Love he will be as a Divine Sun in the Center and midst of thy Spirit powring forth a great plenty of rich and glorious Beams thorow all parts every point of thy Soul thy Body every thing round about thee Now all things shall be to thee one entire and beautiful Body of Divine Light Indeed the world compared with the great and glorious world of Light and Beauty in the Person of Christ is as a Mote in the Sun But if this Mote be in thine Eye it will deprive thee of the sight of this Sun 2. Take heed of Uncleanness St. Jude v. 23. teacheth us to hate the Garment spotted
murmurings whisperings hard thoughts evil speakings or any such thing Heaven is not now open upon you neither do you see Jesus as he comes up out of the Baptism of his Sufferings into a Resurrection of Glory with the Eternal Spirit in the Form of a Dove in a Form of Love resting upon him The Priests in the Temple were Morning and Evening to trim the Lamps in the Golden Candlestick by pouring in fresh Oil that the Light might not go out by day nor by night Your Persons O ye Saints are the Temple your Spiritual and Divine part the Golden Candlestick the Heavenly Person of your beloved is the Light in the Lamps of this Candlestick If you would preserve this Light of Glory continually shining in you be continually pouring in from that vessel of Love the Heart of the Father fresh Love which is the Golden Oyl of the Spirit in which the Life and Light of the Divine Nature burneth and shineth eternally But to conclude my discourse concerning these Three Sins The Scripture saith Covetousness is Idolatry We make an Idol of every Image besides the Lord Jesus alone which we set up in our Hearts as real and excellent to bow down our Souls to it by our esteem and affection Every Idol hath its Devil in it St. Paul saith plainly What the Gentiles Sacrifice to Idols they Sacrifice to Devils You cannot eat of the Table of the Lord which is his Glorified Person to feast upon the Delicacies of his Beauties set before your Spirits there and eat of the Table of Devils which is this world to feed upon the Dainties of the Flesh here You cannot drink of the cup of the Lord which is his Spirit to take in the Wine of Spiritual Sweetnesses from this and drink of the Cup of Devils which is the Spirit of this World to swallow down the riches and pleasant things of that 2 Pet. 2. 13 14. We read of Spots at the Feasts of the Saints who are those that have Eyes full of Adultery St. Jude expoundeth those Feasts to be Feasts of Charity that is Love-Feasts which were Joyned with the Supper of the Lord. The Appearances of Christs Person in the Visible Angelic l Divine Images are our several Love-Feasts An adulterous Eye in the moral sense which looketh upon any visible Object after an undue manner is a Spot upon the First Love-Feast The adulterous Eye in a legal sense which looketh upon any Fleshly or visible Figure of things is a Spot upon the Second The adulterous Eye which setteth its Love upon Created Forms on Earth or in Heaven is a Spot upon the Last and best Love-Feasts All these Spots are Clouds upon the Person and stains upon the Beauty of Christ which at once dishonour and grieve him darken and defile us making us unworthy and uncapable of his blessed Appearances to us As an adulterous Eye of Lust so the blood-shot Eye of Wrath is unable to look upon this Heavenly Object or to bear the brightness of his Glory I will wind up this Use with this solemn adjuration and charge If there be such a Person as our Jesus if this Person have such unsearchable Treasures of Beauty and Joy in it if the presence and appearance of this King in his Beauty as a Bridegroom as a Spiritual Sun in the hearts of the Saints be no dream or fancy but the very Spirit and Truth and Life of the Gospel I adjure and charge you all his Saints by the Hinds and Roes of the Field by the lovely Person of your Christ by the pleasantness of his Appearances in you that laying aside Covetousness casting away all Filthiness both of Flesh and Spirit putting off all Wrath Malice Envyings and evil speakings you fix your Eye upon fill your Souls with the Beautiful and blessed Person of the Lord Jesus This is your own Fountain Drink waters from this Fountain alone Behold your selves one another all things in the Light of this Person of these Beauties as they lie here as they are comprehended in this fairest greatest and most Divine Image of all Loveliness Christ is the Truth The Appearance of things in the sweet Light of his lovely Person is True This is that Truth which if you walk in it shall dwell with you for ever shining with a precious and living lustre in the darkest places of Sorrow or Death In this Truth live at peace live in love within your selves with one another with all things So the God of Peace and Love shall be with you Amen Reas. 3. I now come to the Third Reason of the Doctrine our Lord Jesus is the fairest of all things because he hath all the parts of Beauty compleat and entire in his person That work with my own Spirit and with all Spirits which is my design and delight is to woo them for Christ and espouse them as chast Virgins to Christ. Eccles. 12. 10. We read that the Preacher sought out acceptable words and the words which he found out were upright Solomon was a figure of Christ in glory King in the Hierusalem above This Glorious Person is the Preacher the Text and the Sermon Acceptable words in the Original Language are words of delight as you may see in the Margin If ever it be fit to seek out pleasant and delightful words it is on this Subject when we treat of the Lord Jesus and his Beauties If ever it be necessary to take care to speak right words it is now when we speak of him whose Person is the Center from which all the lines of the Gospel of Evangelical Truths Graces Comforts Glories Spirits are drawn into which they all run in which they all meet My endeavour therefore is that all my discourses may be steps from one Scripture to another that by the explications and applications of these I may enlighten your minds to the sight and warm your affections to the love of these Blessed and Heavenly Beauties There are four Parts of which all Beauty consisteth 1. Variety 2. Harmony in the variety 3. Light in the Harmony 4. Life in that Light These four meet all eminently and transcendently in the highest degree in the Person of our Saviour 1. There is all variety in the Person of Christ. Colos. 1. 19. It pleased the Father that in him all fulness should dwell Observe how St. Paul cometh to this total Sum at the foot of the Account to this Conclusion of all Fulness in Christ. From the 15 th v. to this you have the whole Compass of Things in Nature Grace and Glory From the 15 th to the 18 th you have the Circuit of Nature in the full extent of the Creation with its Creator First there is God as he is the Author of Nature Jesus Christ is the Image of the Invisible God v. 15. Then you have the whole Creation He is the First-born of every Creature or of all the Creation The First-born is the Excellency of Dignity the Excellency of Strength Every
first Sun they shine in the midst of them shine quite thorow them They behold not the Figures ascending like a Pillar of Smoak perfumed with all the Spices of the Apothecary from this golden Altar of Christs glorious Form comprehending them and being ever beneath them how they lose themselves by degrees in the sweet shade of Christs Death how they spring again new in the brightness of his Resurrection how they lie continually in the Original Glory where the whole mystery is entirely comprehended perfected and finisht These men set not their hearts upon this glory of the Father in Christ to make that their Righteousness their Strength and their Song in every other Appearance as in the house of their Pilgrimage They take no pleasure in the joints of all the members in this Divine Body which are Jewels wrought by the hand of a skilful workman this Unity being itself the mysterious joynt every where setting all and binding all together in itself in that Wisdom of God which is this Beautiful Person of whom we speak But enough of this Caution and of the Second Part of Beauty in our beloved the Harmony in the variâ—ty 3. The Third Part is the Light in the Harmony John 8. 12. Our Lord saith of himself I am the Light of the World As the Sun the chief and most glorious Body is the Light of all Corporeal and bodily Beings so this blessed Person of our Saviour the first and best Spirit is the Light of all Spirits the first and most Glorious Form is the Light of all Forms of Things Bodies and Spirits He is the First the Supream the universal Light He is that highest Circle of Light which rideth forth upon every Circle or Beam of Light each point in every Beam Psal. 36. 9. David saith to God In thy Light shall we see Light The Light of the Father is Jesus Christ the express Image and Glory of the Father These words of the Psalmist have Two senses 1. As colours are seen in the light of the Sun so every colour Light and Being the Light of the Sun itself is seen only in the Light of Christs Person as this pure and eternal Sun shineth upon every other Light and Form in it and thorow it 2. Every thing as it is seen in the Light of this Heavenly Form is a precious stone of the new Hierusalem It hath a spark of this everlasting Light which playeth in it and is incorruptible The Sun is changed into Sack-cloath at the presence of an Angel whose Light so much excelleth that of the Sun that it hath no Light when that other Light shineth forth The highest Angels vail their Faces with their Wings lose all their Light and Glory when Jesus Christ appeareth upon the white Throne of his proper Forms and naked Person What manner of Light is this then how pure how full of Glory how unexpâ—essible incomprehensible This Light this Lustre of the God-Head is that Scene that Circle in which all the variety the ravishing Harmony of Things lieth in Christ. This is the Form of his Person 4. The last Part of Beauty in Christ is the Life in the Light Life is a Spring of Beings which maketh every thing fresh and new every moment Newness is attributed to the Spirit The oldness of the Letter and the Newness of the Spirit are opposed one to another because the Spirit is Life Life is the Spring of Motion which is the Chiefest Charm in Beauty and in which all Pleasures consist Jesus Christ John 8. 12. calleth Himself the Light of Life The Person of our King is that Light which is the Flower and Crown of the Divine Life and that life which is the lustre the Sparkling the Perfume of this Crown and Flower He is the Fountain of Life Psal. 36. 9. With thee is the Fountain of Life This Lovely Person is the Fountain of Life in the Bosom and Heart of the Father Himself He is the Quickning Spirit 1 Cor. 15. 45. The Lord is that Spirit which is in its own Essence and proper Form Life itself in the Fountain where it is most pure most plentiful most powerful most pleasant How do all Varieties of things 〈◊〉 in the Youth of all Beauty in this Fountain of Life How do they renew their youth their Beauties every moment endlesly Into what mutual traffick of Beauties and Sweetnesses into what uncessant Sprightly Pleasant motions what Divine Acts of Love Joy Delight do they spring up How is the Beauty and Joy of All fulfilled in every one How are all the Beauties and Joys of All eternally varied multiplyed and increased when all lye together in this Fountain of Life and every One hath this Fountain of Life in Himself This Person of Christ is the Fountain of the Divine Life that Springing Fulness of the Divine Nature in each Form Here the Father the Supreme Love eternally generateth the Son the Original Beauty Both in the Spirit eternally embrace each other infuse themselves into each other renew themselves each in other which is the First and Universal Joy the Fountain of Delights Use. Make the Single Person of Christ the Sole Ground of your Faith the onely Object of your Love the Fountain of all your Comfort and Ioy. 1. Make the Single Person of Christ the Sole Ground of your Faith Rom. 10. 17. Faith cometh by Hearing and Hearing by the Word of God Our Jesus in His Spiritual Form of Glory is the Word of God as the Sun itself is Lux the First Light The Scriptures are the Word of God as the Sun-shine Lumen the Secundary Light The First is a Living Light a Light of Life The Second in it self is Light alone without Life Look thorow the outward Word for the Person of Christ. When He cometh in to thy Soul by His Spiritual Appearance He will be a Light of Life in thee at once revealing His Excellencies in thee Giving thee an Eye to see these Excellencies by this Sight Setting them in thine Heart Setting thine Heart upon them as a Root of Faith Esa. 45. 22. Look to me and be saved all ye ends of the Earth saith Jesus from His Throne High and lifted up on which Esay saw Him sitting which is His Divine Form Behold the Person of thy Saviour setteth it self before thee to attract and allure thine Eye by the Light of His Beauties When thou lookest to Him He holdeth thine Heart fast for ever fixt as a Seal upon His Heavenly form by the Fulness of all things Good Great and Glorious in Himself He soweth the seed of his own Form and Fulness in thee by the flowing forth of the Life together with the Light of his Beauties All Objects for Faith to fix upon the answers of all objections against believing the way to believe the power of believing the act of Faith itself with the Sweetness and Fruits of it all these lie folded up in the rich Treasury of Christs Person all these flow in
lovely morning breaketh upon thy Spirit from the midst of the shades of unbelief and thy natural State it maketh a day of Power a day of Armies Jesus Christ appeareth now in the Glory of his Father in his own Glory in the Glory of all his holy Angels He boweth down all these Heavens and with them descendeth from above into thy Spirit With these Armies of Glories he fighteth against all the Powers of Darkness in thee With the Power of these Glories he subdueth thee to himself winneth thy Love transformeth thy Spirit and Person shineth upon and draweth forth to maturity every Seed of Glory in thee The Person of thy Jesus shining out in thee is that Morning from which as from a Beautiful and Blessed Womb falleth the Dew of Christs Youth which is his Spirituality his Eternity ever-full ever-flourishing with all Divine Beauties upon his Person This Dew maketh all Graces to spring in thy Soul powerfully plentifully beautifully pleasantly with State and Majesty As that Vine which hath most of the Sun bringeth the most kindly Grapes the greatest Clusters the fairest and best coloured the sweetest the largest Grapes the most abounding with Spirit and Heat yielding the best Wine so doth that Soul which liveth most in the Eye of the Lord Jesus under the Beams of his Person unvailed bring forth the most kindly Fruits of the Spirit in all these respects 1. All Grace aboundeth most it is as the Dew 2. It is pleasantest Thy people are a willing people There is most of Love of Life and Delight 3. It is most Beautiful There are the Beauties of Holiness 4. Every Grace is greater spreadeth and enlargeth itself more hath more vertue and force in it The Appearance of Christ. maketh a Day of Power 5. It is more Princely hath enstamped upon it more of the Person of the Lord Jesus and so more of the Majesty of the Divine Nature 6. It yieldeth the most excellent wine of Heavenly Joys to make glad the heart both of God and Man It is the Dew of Christs Youth It hath in it a Confluence a Concurrence of all the Lovelinessâ—s Sweetnesses of the Person of our Lord in his Spâ—ritual his Immortal State which is his Youth flourishing in the height of all Divine Pleasantness and Glory never to fade or decline O! Let us all be found in the â—umber of the Watchmen that watch continually for this morning Let us go forth from under the vail from out of the Cave of the Flesh and of the world into the Light of this morning into the sweet breakings of the Eternal Day from the glorâ—ous Person of our Saviour Let us receive the Dew of his Youth falling upon us Let us see the Dew of his Youth falling upon all things round about us making the Deseâ—t to Blossom as the Rose our Hearts all things to us Spring Blossom and Flourish with the Spiritual and Immortal Beauties of our Beloved This Dew is his Sowing his watering them every where Use 2. A Direction to the Knowledge of the Person of our Saviour and his Beauties The Lord himself saith The words that I speak unto you they are Spirit and they are Life John 6. 63. Jesus had been speaking of Himself of eating his Flesh and drinking his Blood He meaneth by words the Things which those words signify The Person of Christ the excellencies and vertues of his Person concerning which he spake to them are not Flesh and Blood which are the Shadows only dying dead yea Death itself nor meerly Spiritual but Spirit Substantially and Essentially which is Life not by Participation but Primitively in the Essence in the Spring This is the ground which I lay for the direction which I am to give you in your study of the Beautiful Person of Christ Christ and his Beauties are Spiritual Now not I but St. Paul giveth you two Rules 1 Corin. 2. 7 8. The Holy Apostle speaketh of the Knowledge of the Wisdom of God in a Mystery Then he expresseth this Wisdom of God in a Mystery to be Jesus Christ the Lord of Glory the Lord whose Person is all Glory whose Principality and Kingdom is Glory in the Abstract Glory in its utmost extent He had said this was unknown to all the Princes of this world the Princes in Wisdom as well as Power the highest ranks and orders of Men or Angels To confirm this he citeth a Scripture in the next verse v. 9. Eye hath not seen nor Ear heard neither have entered into the heart of Man the things which God hath prepared for them that love him Observe by laying these three verses together how St. Paul meaneth one Thing by these three expressions The Wisdom of God in a Mystery the Lord of Glory Things prepared by God for those that love him The Person of Christ is that Image of Glory and of the God-Head in which lieth the entire Mystery Wisdom and design of God from the Beginning to the End with all its way He is a Collection of all those Beauties and Blessedness Loves and Joys prepared by the Father for his Beloved Ones to feast upon to Eternity Of these St. Paul determineth that the noblest highest largest senses understandings hearts of the most excellent Creatures are uncapable of the least Glympse or tast of them This he draweth down afterwards to a Rule which is my first Rule Rule 1. Spiritual Things are Spiritually discerned 1 Cor. 2. 14. This Rule divideth it self into Three Branches 1. Spiritual things are discerned by a Spiritual Eye St. Paul saith The natural man receiveth not the things of the Spirit of God for they are foolishness to him neither can he for they are Spiritually discerned 1 Cor. 2. 14. Nature hath a Twofold Eye the Eye of Sense the Eye of Reason The Eye of Sense is common to Man with Beasts and is the Bestial Eye This discerneth the Beauties of Flesh and Blood We have histories of Beasts Birds and Fishes which have been in love with Beautiful Virgins and Youths But this Eye is blind to Spiritual Objects A Material and Corporeal Object if it excel and be transcendent in Sweetness Harmony or Beauty destroyeth the Sense as the Sun dazleth darkeneth and putteth out the Eye How much more unable are our Senses to take in or bear Immaterial and Spiritual Glories Nature 's other Eye is that of Reason of the Mind the Intellectual Eye which is common to Man with Angels This is the Angelical Eye in Man This can discover can take some measure of the Invisible things of the Creation and maintain some Commerce with Angels But the Darkness of this Eye to the Beauties of Christ is painted forth in a lively manner by that sweet and sublime Prophet Isaiah c. 6. v. 1. The Lord Jesus appeareth sitting upon the Throne of His Spiritual and Divine Form His Train of Glories filled the Temple v. 2. The Seraphims themselves which are â—eputed the Highest Order and Degree of Angels cover their faces
with two of their Wings as uncapable of the Brightness of this Blessed Appearance We generally profess to abhor the Principles of Sadducees and Socinians O that we did not most of us fall in too far with them in the real and practical part The Sadducees deny both Angel and Spirit They allow nothing besides that which their Senses can take hold of and assure to them Let us awaken our own Souls and examine our selves Are we not very apt to reject and condemn Jesus Christ Himself if He come in any Appearance of Beauty and Glory which beareth not the Figure of which hath not some proportion to the Forms of Flesh and Sense The Socinians acknowledge both Angels Created Spirits and the Eternal uncreated Spirit above them But they admit nothing more of these than their reason can give reception to They ascend no higher to these than the Wing of their Natural understanding can carry them They make reason the only Rule and Judge of Divine Things The men of Sodom went about groping for the door at which the Angels went in and could not find it because they were blind Is not this too frequently our case How many How often do we all go about in our searches groping for that Gate of Heaven by which the Angels all Divine Appearances go in and out at the Heavenly Person of our Saviour but find him not because we seek him with those natural Eyes of our own sense and understanding which are perfectly blind to his Beauties Divines teach us that one way of knowing God is by Negations when we run over each particular good in every Creature when we lay all the good of the whole Creation together in one heap and then say nothing of this is God all this is nothing of God as he is in himself his Nature and Person is infinitely beyond and above all that is here We were advanced to a good degree in the Knowledge of our Lord Jesus if we were arrived at this Negative way of knowing him if when we were gone as fâ—r risen as high as our outward senses our inward faculties could enlarge and lift up themselves we then said of all this is not Jesus Christ. No he is made higher than all the Heavens of sense than all the Heavens of Reason and of Angels When we are thus stopt and bounded let us turn to Prayer and wait for the opening of a New Eye in us David cryeth out Psal. 24. 7. Lift up your heads O ye gates and be ye lift up ye everlasting Doors and the King of Glory shall come in So do you cry Thou everlasting Door thou Eye of Eternity thou Spiritual and Divine Eye open thy self in me that by thee the King of Glory may come in to me and fill all my Soul and Senses themselves with His Train So shall I see my King in His Beauty 2. Spiritual things are discerned in a Spiritual Light 1 Job 1. 7. If we walk in the Light as He is in the Light we have fellowship one with another and the blood of Jesus Christ His Son cleanseth us from all sin As He is in the Light He is God the Father as is manifest by that part of the last clause in the verse Jesus Christ His Son That term As is Emphatical and Distinguishing There is a Twofold Light One in which the Creature is Another in which God is One God maketh the Other God is The Creature is in a Derived and Changeable Light like the Earth God is like the Sun in His own Light inseparable from Himself St Paul distinguisheth between these two Lights God who commanded the Light to shine out of darkeness hath shined in our hearts the Light of the Knowledge of the glory of God in the face or Person of Jesus Christ 2 Cor. 4. 6. Behold here One Light which is commanded by the Creating Word of God out of Darkness which is called up out of the Possibility and Principles of the Creature Another Light which is the immediate Shine of the God-Head itself in the Face of Christ. As the Sunshine is called the Flower of Light because it springeth and â—lourisheth in the Body and Face of the Sun itself so is this called here a Light of Glory in the Face of Christ. God Himself is called the Father of Lights Jam. 1. 17 that is the Eternal Sun the Sun of Spirits the Supreme Sun of all Beings Spiritual and Corporeal He is the Fountain of Light the first and purest Light His Essence is a Light of Glory This Essential Light of his own unchangeable Glories is the Heaven in which he is St. Paul saith of him he only hath immortality dwelling in the Light which no man can approach unto whom no man hath seen nor can see 1 Tim. 6. 16. The Light of God is so pure that it is invisible to every Creature It shineth with such a Strength and Fulness of Glory that no mortal Eye the natural sight of no Man or Angel can approach it or pierce into it In this God himself dwelleth as in a Palace composed of the Beams and Brightnesses of his own God-Head spread round about him and encompassing him on every side In this Palace he resideth in the Center and midst of every Spirit every Being hid from the search of all In this high and strong Tower of Divine Light Jesus Christ dwelleth together with the Father and is hid there after the same manner Colos. 3. 3. Our Life is hid with Christ in God He is hid in God by the excess of Light in an Abyss of Glory But how then shall we see Jesus Christ in his own Light if that Light of his Person and Beauties by its unsearchable Riches and Incomprehensible unapproachable Glories hide him from us St. Peter answereth this objection 1 Pet. 2. 9. Ye are a chosen Generation a Royal Priesthood a peculiar people that ye should shew forth the praises of him who hath called us out of Darkness into his marvellous Light His Light in Greek is properly his own Light Every Light in the things of sense is from the Sun But that is the Suns own Light which is inherent in the Body of the Sun which floweth immediately from it in which the Sun himself is seen In like manner that is Gods own Light by way of eminency peculiarity and distinction from every other Light which is the very shine and sparkling of the God-Head in itself upon itself in which it seeth and rejoyceth in it self in which alone it is seen which is inseparable from the Divine essence and Persons as the Sun-shine is from the glorious body of the Sun This is a Marvellous Light This Light itself is a Divine Wonder It is above the reach of every Humane or Angelical understanding It is a Light which openeth a Divine World of Glorious Wonders every thing is then only seen right and in its true state when it is seen in this Light Every thing seen in
Job 1. 14. The Word was made Flesh. The true and Spiritual Body which is an Immortal Plant in the Heavenly Paradise according to the Almighty Power and Mysterâ—ous Will of the Eternal Word in which it standeth and Flourisheth maketh itself into a Body of Flesh. Again by the same Power in the sweet and glorious Mystery of the same Will it maketh this Flesh a Spirit If you ask now where it is it is Singing and Triumphing throughout all the Divâ—ne Powers throughout all the â—nnumerably various Forms of Eternal Life Beauty and Joy in the Heavenâ—y Body â—or that which was Flesh is now Spirit As the Tabernacle was removed into the Temple when the Temple was built up and set there as a part of the Sacred Mysteries in that Holy Place so the Spiritual Body when it is raised taketh up into itself and comprehendeth in itself the Vailing Form of Flesh as a Beautiful Form in that Divine Mystery which it finisheth in itself Qu. But you will say now perhaps How is this done by what Power and in what manner is the Body of our Lord in the Resurrection made a Quickning Spirit Ans. I answer that it is done by vertue of the Personal Union between the Divine and Humane Nature in Christ. The Person is the Word the Eternal Spirit This Word the Soul the Body of our beloved Jesus are all one Person so all one Eternal Spirit the Fountain of Life As the Soul is said to be all in the whole Body and All in every part of it so is the Person in Christ the Immmâ—rtal Word All in the whole Humane Nature and All in every part of it either Soul or Body The Union between the Divine Nature in our Bridegroom and his glorified Body is equally immediate and entire as between that and his Triumphant Soul The Humane Nature subsisteth and standeth in the Divine as a Tree in its Root But this Union in the days of his Flesh is as that between the Tree and its Root in Winter The Resurrection is our Saviours Spring-time and Summer Every living Root in Spring ceaseth not to send forth its Sap into the Tree until it have brought forth the Tree into that Form and laden it with those Fruits which are proper to the Root In the Resurrection the Divine Nature riseth up with all its Sweetness and Fatness all its Vertues and Powers into the Humane Nature till it have spread and fashioned it entirely into its own Form till it have laden it all over with the precious Fruits of its own excellencies Joys and Glories In every power part and point of Soul and Body though never so mean so small the Fountain of the God-Head openeth itself the Fulness of the God-Head poureth forth itself that as the Waters cover the Sea so every distinct Part or Point appeareth as a distinct Sea of the Divine Life Joys Loves and Glories without bottom or bound This O shadowy Man O faln lost Man is thy Jesus thy Life thy Saviour Look to this Jesus with an Eye of Faith with an Eye of Love live by Him live in Him live to Him Triumph thou because of this Jesus Look to Him as 1. Thy Principle 2. Thy Pattern 3. Thy Price 4. Thy Portion 1. Look to this Jesus who is All-Beautiful with the Beauty of the GodHead itself as thy Principle I am the vine ye are the branches He that abideth in me and I in him bringeth forth much fruit Without me ye can do nothing saith Jesus Christ Job 15. 5. The Tree first comprehendeth the Branch in itself then sendeth it forth supplying it continually with its own Life and Sap. By the vertue of this Life Sap the Branch taketh hold of the Tree sucketh in continually fresh and vital nourishment by which it flourisheth and bringeth forth much fruit What shall I say for thee who yet partakest not of the sweetness and fatness of this Spiritual Tree of Life and love Thou canst bring forth no Fruit thou canst do nothing towards thine own fruitfulness Without this Jesus thou canst do nothing O that thou didst understand thine own Emptiness and the Fulness of Sap in this Vine How truly All things Angels Men All the Creatures can do nothing are nothing without this Jesus that Spirit which is the onely Truth the onely Lfe in and thorow All I will pray over thee with inward bleedings of Divine Love from my heart O that Jesus thy Root who comprehendeth even thee also in the Fulness of His Heavenly sap and vertue would bring thee forth by a new birth as a Heavenly branch in Himself O that He would continually milk forth from His Breast the streams of His Life into thee Thus He abideth in thee Now do thou now wilt thou by Him abiding in thee abide in Him Shoot forth thy self into Him as roots do their Sprigs and Branches into the Earth beneath by the actings of thy Faith upon him Draw his Spirit and Grace into thy self Be green be fair and flourishing in the Eye of Heaven Bring forth much Fruit for thy self thy Saviour thy Heavenly Father all Angels and blessed Spirits to feed upon in Eternity 2. Look to this Jesus as thy Pattern What thou hast seen done in his Soul and Body by the Union between these and the God-Head the same Glory shall be brought forth in thy Soul and Body also by the Union between him and thee if thou in thy Soul and Body adhere and stick to his glorified Soul and Body as they are full of the Eternal Word dwelling in them and resting upon them The Angels reproved the Disciples when Christ was taken up into Glory because they looked to a visible Heaven to see their glorified Lord still with Eyes of Flesh Why stand you here gazing up into Heaven This same Jesus who is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven I say to you in another sense stand and look upon your Jesus as he ascends This is your Pattern As you have seen him in his Humane Nature go up out of all Fleshly and Visible Images into an Invisible Glory as you have seen him taken out of the sight of every created Eye in the white Cloud of the most excellent Majesty of the Father which is the Heaven of Heavens so shall the same Jesus in like manner come again in your Souls and Bodies descending into them upon those Spiritual Heavens and changing them by degrees from Glory to Glory till they also put off every thing of Flesh and disappearing to every natural Eye be made perfectiâ—n the same Spirit to be for ever together with him there where he is and like him 3. Look to Jesus as thy Price The Lord taketh notice of the low thoughts and disesteem which the Jews had of him by that which they gave for him thirty pieces of Silver This saith he by the Prophet is the Price at which they valued me
droppeth from the Lips of Christ like Myrrhe from Lillies Joh c. 3. v. 15. No one ascendeth into Heaven but He who cometh down out of Heaven the Son of Man who is in Heaven Mark how the Lord to prevent all Objections â—ixeth that Title the Son of Man upon that which hath its constant abode in Heaven all along the several degrees of its descent and Ascent Jesus Christs encompasseth and circleth in His Human Nature Descending walkiâ—g sadly on the Earth hanging on the Cross lying in the Grave with the Glory of the same Humane Nature Eternal in the Heavens I will now finish my Building and lay the Top-stone by giving you three Representations of the Person of your Beloved with its Beauty in the Resurrection as his Spiritual Soul and Spiritual Body stand in the same Glory with their Spiritual Principle and Pattern as they are two distinct Heavens exactly answering that Heaven from which they come it being both their Mine and their Mint So I shall conclude this use 1. Repres All my representations shall be grounded on clear Scriptures Can. 8. 6. The Spouse prayeth to Christ Set me as a Seal upon thine Heart as a Seal upon thine Arm. The prayers of the Heavenly Bride are made by the Spirit according to the will of God and so are always answered The Divine and Humane Nature are Bridegroom and Bride married together in one Person As the Impression of a Seal in Wax hath all its Substance and Subsistance in the Wax is nothing but what the Wax is in that Form so the glorified Soul and Body of our Blessed Lord stand as Seals as Impressions in that glorious depth of Love of Light of Life of all Being which is the Root and Heart of the God-Head they stand as Sealed Impressions on the Arm of God that is on every Excellency every Beauty every form of Glory in which the God-Head with endless variety with incomprehensible Sweetness and Majesty spreadeth forth itself This is all that which they are the unfathomable Love and Innumerable Beauties of the Divine Nature in the Forms of a Divine Soul and a Divine Body 2. Repres Job c. 38. 14. speakâ—ng of the New Heaven and Earth telleth us that they are turned to the Eternal word as Clay to the Seal The Manhood of Christ in Glory hath the first Model of these in itself As a Golden Seal maketh the Impression of itself on Wax and then fixeth itself unto a constant abode in the Impression which it hath made so the Eternal Word imprinteth by itself immediately upon its own Soul and Body a clear deep and full Image of itself in all the Treasures of its Immortal Life and Blessedness uniting itself in its Divine Substance to this Divine Image most intimately most intirely inseparably After this manner the Glory with which the Humane Nature of Christ is glorified is the Form and fulness of the Divine Nature in its Purity unmixt with any other Substance or Image in its Perfection possessing comprehending enjoying itself in each distinct part here distinctly and compleatly The God-Head by its unvailed Presence and full Appearance at once fashioneth the Manhood of our Jesus in every part and point into its own Supream Form and filleth that Form throughout with its own most glorious Fulness 3. Repres St. Paul telleth the Saints that their Souls and Bodies are Temples of the Holy Ghost 1 Corin. 6. 19. If it be so in the Members it is so without question in the Head Jesus himself calleth his Body a Temple Destroy this Temple and in three days I will build it up again This he spake of his Body The Divine Nature the Glorified Soul the Spiritual Body of our Heavenly Bridegroom are three wonderful Temples The matter of which these Temples are made is all Spirit of the Eternal Spirit the Light of Eternal Life in the Spirit The fashion of these Buildings is the form of God All the Beauties and varieties of the Essential Wisdom all the ravishing delights of the first the highest and most universal Harmony in the God-Head shine in every part of these living structures Within is seen the high and Holy Trinity with all its deep dazling and delightful Mysteries unvailed all the Persons appearing in the Lights of their naked and united Beauties In the pure and transparent brightness of this Supream Glory which is the first and the last are seen all things that ever passed or are to pass over the Stage of this Creation from the Beginning to the End with their several Motions and Changes yea Forms far more innumerable and greater than ever were or can be seen in this World the whole compass of Eternity and Time as it cometh down out of Eternity as it beareth the Figure of it as it returneth again as it lieth in the bosom of Eternity as it is one piece with it and maketh a Triumphant part of the Divine variety there All these are seen in the amiable and admirable Face of the Trinity within these Temples as they are continually rising up out of their Fountain the Unity of the first and most transcendent Love the Father of all as they are continually falling down into this Fountain again as they are ever playing upon the bosom of it All things are seen here as rich varieties in the Harmony of an entire and Immortal Beauty which comprehendeth all Forms and hath no bound besides itself which sitteth entire and undivided upon every Form and Part throughout the whole which is the only Birth and Image of the Father All things are seen here as they make up one unexpressible Marriage-Joy between this Love the Father the Original and this Beauty the Birth the Son the Image by which they both breath forth themselves into one Spirit the Band and Union the Inmost Center and outmost Circle of all Sweetnesses Graces Amiablenesses Pleasantnesses Pleasures Rests Complacencies Delights and Joys thorow Heaven Earth Time Eternity In these three Temples these Things are to be observed that we may understand their Divine Nature and wonderful make aright 1. All three are perfectly distinct in the highest degree of distinction each from other 2. All three perfectly answer and are alike to one another 3. Every one comprehendeth the other Two exactly and entirely in itself that all Three stand together in each several Temple 4. All three Temples joyn perfectly into one Temple 5. The first Temple is the precious and living Stone out of which the other two grow up into living Temples It is the Root the Life the Substance the Form the Fulness the perfection the glory of the other Two I must interpose here two Cautions to prevent mistakes 1. Cant. Preserve carefully the distinction between Spiritual Things both in the Person of our Saviour and in his Mystical Body The Spirit taketh away all Separations and Divisions from God All breaches upon the Unity of God are wounds with which Sin pierceth the Prince of Life The Spirit
composed and equal motions are the Beauty and Musick of your Spirits 2. The Reason of this Precept followeth The Lord is at hand is near nothing will so quiet the Soul and bring it to rest in every Appearance of things here so as a right sence of the near and immediate presence of the Lord Jesus in Glory with all these things after the same manner in which the Body or Substance is present with its proper Shadow The Body is present with the Shadow four ways as sending it forth immediately from itself and keeping it hanging upon itself by an immediate touch and union every moment as governing all its motions by its own Acts and Operations in itself by its own Appearance there in its Figure and Similitude by its Approach and Readiness to break up the Shadow by its breakings forth thorow it Canst thou think that thy beloved in the sweet shinings of his Beauty in the wonderful actings of the Divine Life in the pleasant motions and mysterious operations of his Love is thus near to every Creature every Providence and not answer this Beauty with the Beautiful smile of a contented mind this Musick with the melody of a well-pleased and harmonious temper of Spirit many that were sick were healed by the shadow of St. Peter overspreading them as he passed by When thou art sick with discontent for any passage of things in this world submit thy self to it as the shadow of thy dearest Lord with which he overspreadeth thee from his own Blessed Person being himself ever at hand there where his shadow is figuring himself with his own Divine Motions and Operations upon it being even now ready to disclose himself thorow it as the Rose breaking out of the Bud. Lie down under every accident as such a Divine Shadow of this Divine Lover with his Love and thou wilt find thy self healed of thy sickness of Mind of every Grief and Melancholy 3. A third Thing in this Scripture alledged is a Prohibition of Care Be careful in nothing Care is a Sin universally in the greatest things as well as the least in the highest things as well as in the lowest Qu. But you will say what Care is that which is Sin Ans. I answer that Care is a Sin which breaketh the moderation of your Spirits which defaceth the Spiritual Beauty which disturbeth the Spiritual Musick of a well-pleased and contentedâ—mind in you which putteth your Spirits out of tune cloudeth the clearness disordereth the Harmony of your Spirits distempering them and making them to jar with discontent Again that care is sinful which is contrary to this Three-fold sense of the presence of the Lord Jesus with every Creature and Occurrence on the Earth as with his own Shadow his Powerful Presence giving it Being and Motion from himself fastning it immediately to himself his Beautifulâ— Presence imprinting the Likeness and Image of himself upon it his Love-Presence calling the Soul to himself by it coming down to meet and embrace the Soul there ready to set himself in the place of his Shadow making that the mark and forerunner of his Person and Loves in their full Light and Heat 4. In the last place the Holy Spirit that skilful Apothecary prescribeth a Cordial to preserve you from this trembling of the Heart from carefulness This Cordial is made up of six precious Ingredients 1. Ingred Prayer With Prayer The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It importeth thus much stand not at a distance tarry not without Come boldly up to the Throne of Grace to God in the purest and most raised heights of his Glory and Love to Love as it is seated upon its highest and most glorious Throne the Heart of God to love as it shineth with its sweetest smiles in the Divine Nature unvailed and naked Enter boldly within the Vail behold God Face to Face so talk familiarly with him as a Friend doth with his Friend Like the beloved Disciple lay thine head in his Bosom so speak to him as a Bride to her Bridegroom 2. Ingred Supplication By Prayer and Supplication v. 6. The word rendred Supplication signifieth in its root three things Want a Band Decency or Harmony Have a Divine sense of thine own Shadowiness and Vanity upon every want which thou feelest Go by a Divine Power and in the Divine Mystery empty thy self into God bind thy self up together with him in that Golden â—Band the unity of his Spirit So move be carried along thorow all things in the Order Decency and Harmâ—ny of the God-Head of the Divine Wisdom and Will As when Sugar is cast into Wine the Wine penetrating into all parts of the Sugar dissolveth and melteth it entirely into itself 〈◊〉 in every state in every streight cast thy self by the Blessed Spirit into that Spirit which is the Wine of the Kingdom of the Father let that Spirit wind and work itself into every part and power into every thought and affection until it have drawn thee quite down out of thy self into one Stream one flood of Desires and Delights of Sweetness Strength and Fulness with itself Moses ascending upon Mount Sinai passed thorow the clouds and fires so he came to the top of the Mount where he saw God face to face The Eternal Spirit is Mount Sion the Mount of Prayer Here are white Clouds of Glory which do much more overshadow the Creature and Love-fires which do much more melt down the Soul and devour it From the Valley of every low Condition betake thy self to this Mount of Prayer Wait for this Holy Mountain the Spirit of Prayer to spring up in every Valley and take thee up and carry thee along upon itself As thou ascendest pass thorow these Clouds lose the light of thine own Beauties and Being before this excelling brightness Pass thorow these Fires Lose thine own Fleshly Substance and Subsistence in the flame of the Spirit Lose thine own Life and Form in the Unity of Divine Love So shalt thou arrive at the top of this Mount where thou shalt see God Face to Face with Life answering Life Love answering Love Beauty answering Beauty being in the full view of his naked Glories transformed into the same Glory by the same Spirit 2 Cor. 3. l. 3. Ingred Thanksgiving with Thanksgiving What a powerful Antidote against Care in every Cross or Difficulty is this to give thanks To see a Divine Glory To tast Divine Love To behold God descending in that Darkness as in a Chariot of Clouds of Angels taking us up to ascend with Him thither into His Palace above where this Cloud shall become a Throne this Chariot a Bed of Love this Angel an Eternal Glory in the Form of God where our Beloved and our Souls shall reign together feast together ly down together in mutual Joys and embraces for ever O Believing Soul art thou in Darkness Open the Eye of Faith see thy Jesus and thy self from the supream Circle of the God-Head running forth with all Lines
Chapter and beginning of the Second the Loveliness of the Spouse and the Love between her and the Heavenly Bridegroom in her Sufferings and Death as they are acted upon the Stage in the glorious Scene of the Resurrection and Ascension of Christ in the State of Espousals and in their Union in one Spirit The dying Spouse there singeth to her Lord Behold thou art fair my Love yea thou art pleasant also our Bed is green v. 16. Jesus Christ is fair to a Saint Eye in his Divine Loveliness being risen up into the Glory of the Father He is pleasant to her in his Loves which are his Loveliness in Motion acting beautiful parts transforming itself into delightful Shapes with endless variety in all pouring forth itself into her Bosom taking her up into itself with Blessed Changes of one into another The Unity of the Spirit is the Bed of Divine Loves which is ever green that is as the word importeth ever encompassed with a Heavenly Calm and Serenity ever flourishing ever fruitful Death itself is the mutual embracing of these two Heavenly Lovers in this Bed of Spiritual Loves in the midst of a Divine calm and clearness while out of these embraces they spring up into innumerable Forms of Eternal Beauties and Joys which are the flourishing Fruits and Blessed Children of this Marriage-Union It is said that nothing was made without Christ apart from Christ that was made in the Creation John 1. 2. Remember O Christian that in the new Creature thou art thou sufferest thou doest nothing in life or in death without thy Jesus in Glory apart from thy Jesus in the Unity of his Spirit which is the Center and Circle of all Blessed Spirits with all the Train and Treasures of the Divine Nature While thou livest all the Body of Christ Heavenly Spirits Innumerable Angels live with thee thy life All these all the Lights and Loves of the Supercoelestial State die with thee thy Death 4. Pos. All this Resurrection Ascension into the Heavenly places Fellowship of a Believer with Christ is in Christ. He hath raised us together and hath made us sit together in Heavenly Places in Christ Jesus See now those places above the Heavens those more than Heavenly Things in the midst of which a Saint is set They are all in the glorified Person of Christ who is made higher than the Heavens The Learned tell us that there are three Worlds 1. This which is visible 2. The Angelical World 3. The Divine World All things of the upper and greater Worlds are in the lower as in the Seed All Things of the lower are in the Superiour as ripe Fruit. Every thing is in each according to the nature of that place Behold This is the Divine World the Person of our Lord and Love ascended up on high above all Heavens of Angels Here in him the Fulness of the God-Head dwelleth Bodily that is not shadowily or seminally in its Shadow or Seed but in its Substance and Perfection While here thou standest fast in this thy Jesus thine own proper habitation Death itself is an Angel nay more it appeareth in a Divine Form is become a Divine Glory a rich and ravishing piece of variety in the Unity of the Divine Nature In the World of Angels every thing is a distinct Angel In the Divine World all things are cloathed with the form of God As a Child lying in its Mothers lap a branch from the Mother bearing her Image with its mouth at the Breast looking upon her Face falling asleep in her Bosom yet not so sleeping but that still it sucketh as it sleepeth such is a Saint dying in Jesus Christ. He lieth in the lap of the Supream Glory encompassing him on every side and bearing him as its own Birth and Image His mouth is at the breast of this Glory His Eye is upon the Face of this Glory He sleepeth in its Bosom But it is a Divine sleep While he sleepeth he is awake and keepeth his Eye still upon the Glory and sucketh in the Glory still in Death We have this excellently represented in one place by the Prophet Esay where the Heavenly Hierusalem which is our Jesus in the Spirit is said to bear her Children on her sides and to dandle them on her Knee In another place they are said to walk in the Light of the new Hierusalem These Dandlings and Dancings in the Arms of that Glory which is our Mother our Father and our Husband our Heavenly Jesus such walks in its sweet and living Light are all the Motions and Changes of Life and Death to those that are in Christ Jesus I shall conclude my Observations from this Scripture with the difference between the Death of a Man standing in the Root of the First Adam and a Christian in Christ. Death to one is a Poyson In eating of the Forbidden Fruit he dieth out of the Earthly Paradise yet remaining in its ruines in this World into a Land of Briars and Thorns into a vast and howling Wilderness where the Light is Darkness and where there is no Order The Death of the other is a Cordial of dissolved Pearl In eating of the Tree of Life he 〈◊〉 out of a Land of Briars and Thorns into a Heavenly Paradise the Paradise of God I have done now with the first Scripture 2. Script Verily verily I say unto you except a Corn of Wheat fall into the ground and die it abideth alone but if it die it bringeth forth much Fruit John 12. 24. These are the words of our Saviour concerning himself upon a report made to him hy Philip that some Greeks desired to see him The design of Jesus is partly to raise them from a Carnal view of him on Earth to a Spiritual sight of him in a Heavenly Glory after Death partly to signify the difference between his State of humiliation in this Life where he is single and Barren in the Flesh and his State of exaltation after Death where he â—iseth up an Universal Person reconciling comprehending All in the Unity of the Spirit a Fruitful Person being a new head and root in the Love Life and Glory of the Father to all Mankind Jews and Gentiles to all Creatures Our Saviour while he lived was as a single naked grain of Wheat But when he sprung up out of the Grave he became a pleasant and flourishing Plant bearing much Fruit many grains of Wheat in one Ear many all Persons all Angels and Spirits in Glory in that one his own Person and Spirit He was in the Flesh as one Rose one Apple pull'd off the Tree He is in the Spirit as the Rose-Tree the Apple-Tree All Angels and Saints all Forms of Things are glorified in his Glory all in Heavenly and Immortal Persons are in his Heavenly Person as full-blown Roses growing upon the Rose-Tree as full-ripe Apples upon the Apple-Tree The Death of a Saint is upon this ground made most beautiful and pleasant Can. 2. 3. As the
already said in order to my present purpose to shew how the knowledge of Christ in Glory sanctifieth and sweetneth Death 1. Obser. Here are three distinct Frames 1. A Building v. 1. 2. A Tabernacle v. 1. v. 4. Where take notice that in both places it is translated this Tabernacle but is in Greek the Tabernacle 3. The Earthly House v. 1. This seemeth to allude to the Temple which was a standing stately Building set up by Solomon in the Kingdom of the Jews to the Tabernacle in the Wilderness which was less and moveable but rich and â—ine for the Workmanship and for the Materials to the Tent of course stuff a covering â—or the Tabernacle All these were Figures of Christ and his Church to which they are also applied 1. The Heavenly Person of Christ as it standeth in the high and holy place of Eternity as it springeth up out of the Bosom of the Father and abideth in his Bosom as it is one Spirit and one Glory with the Father is the Temple the Building For the Building hath this Three-fold Character 1. It is of God in Greek out of God as Gold is out of a Mine of Gold 2. It is Eternal 3. It is in the Heavens The Glorified Person of every Saint as it is comprehended in this Glorious Head of all Saints is a Temple a Building in Heaven in Eternity of the same manner and fashion 2. The Tabernacle made of Sky-colour of Scarlet of Purple of fine Linnen with Silver and Gold and all manner of precious stones wrought with Cherubims and all curious Workmanship is the Image of God in Christ and a Saint here below in the Wilderness of this World John 1. 14. And the Word was made Flesh and dwelt in Greek Tabernacled among us and we beheld his Glory the Glory as of the onely Begotten Son of God full of Grace and Truth Here you have the Temple which is higher greater in compass and more glorious than the Heavens contracting itself into a Tabernacle and residing in that Tabernacle filling it with its own Sweetnesses and Glories which are Grace opposed to Wrath Truth opposed to Shadows The Word was made Flesh. The Eternal and Substantial Image of God which is the Temple the true Heaven brought forth itself into a Temporary and Shadowy Image which is the Tabernacle and the Paradise of the whole Creation As it is in the Lord Jesus so is it in his Spouse who is the Fulness of him that silleth All in All. This vile Body in which a Saint is here this dark and course Form with which our Souls and Bodies are cloathed here is the Tent that covereth the Tabernacle the Earthly House of the Tabernacle 2. Obser. The Effect of Death is different in these Three 1. The Tent the Earthly House onely is dissolved It is dissolved and no more It is taken to pieces The Word belongeth to the taking down of a house or the taking of Horses out of the Coach and setting them up in a stable at an Inn when the day and the Journey are ended The Dark and Narrow Form which made it a Vile Body a Body of Death is lost The Materials are laid up in the Tabernacle 2. The Tabernacle is taken into the Temple This is that which shall be cloathed upon from Heaven v. 2. If so be that being cloathed or as it is in Greek if having been cloathed namely with the Tabernacle we shall not be found naked of the Tabernacle in Death v. 3. So it is explained in the words following For we that are in the Tabernacle do groan being burthened not that we should be uncloathed of the Tabernacle but cloathed upon that Mortality might be swallowed up of Life that the Form of Mortality might be lost for ever in Immortality and the Mortal Things continue being now become Immortal When thou puttest on Jesus Christ thou puttest on that Image of Grace and Nature in which Paraâ—ise is revived and heightned in which is contained all that is good fair and pleasant thorow the whole Creation quickned with a new Sun-shine from on high This thou puttest on in thy Natural Man This thou shalt never put off after that thou hast once been cloathed with it It is still cloathed upon with a higher and higher Glory from Heaven until in Death the Glorified Body of Christ come down entirely upon it in the fulness of all its Divine Beauties 3. The Eternal Building in Heaven thy Glorified Person which was hither to hid in God with and in the Glorified Person of thy Saviour now cometh down cloatheth thee entirely resteth openly upon thee never to go off from thy Tabernacle more 3. Observ. See the beautiful and sweet manner of Dying Death is expressed in Two Representations 1. A Dissolution 2. A Deluge a Swallowing up 4. Death is a Dissolution If our earthly house of this Tabernacle be dissolved v. 1. A Troop of everblessed Spirits united by Eternal Love into one Form of Glory make the Heavenly Body of thy Beloved In the same Form and yet another they make thy Heavenly Body and Person in the Bosom of thy Bridegroom O Believer These descending are by the sacred knot of this dark and narrow Form in Nature tied together into One Mortal Person in which they are the Shadow of themselves and tied down to the Earth to stand their Tryal in the midst of all sorts of Temptations Thus they continue till they have finished the Mystery of God and compleated the Figure of Divine Things in their Persons here below Then when the set Time is come according to the Laws of that Eternal Harmony in the Nature of God which is the Supream Love Beauty and Wisdom all in One they dye after this manner That Troop of glorious Spirits which is Thy-Self above come down upon Themselves Thy Self imprisoned in their Shadow below As the Fire of God they touch with some Mysterious Stroak of Providence the knot of this Earthly Form Immediately it untieth and is dissolved Now all these Spirits thus set free retaining the Unchangeable Unity of thy Person return Each to Itself in the Liberty Beauty Joy and Glorious Majesty of its proper Substance and It s own Its First Heavenly State Yea they are already there in their Building Eternal in the Heavens This Eternal Building these Heavens come down upon them to cloath them from above that in no one moment they may be found naked At once they spring up out of the Earth they come down out of Heaven and meet and kiss each other and fall into One with a Wonderful Shout a Triumphant Concurrence of all Blessed Spirits in the Perfect Freedom of all their Joys and Glories They fall into One because they are One and this One is Thy self In an Instant the Twinkling of an Eye the Living Word cometh to them the knot of Nature is dissolved all fly this knot the Figure itself the Shadow like Doves to their Windows like a Court to their
his Glory in Heaven Now there is no Solitude in the Unity which maketh Paradise a Wilderness the Unity is the true Paradise within itself springing up into variety then marrying itself to it and so flourishing from this Union with all manner of Beautiful and pleasant Fruits By this Birth and Distinction in the Unity Adam and Eve are capable of enjoying themselves each in other and of multiplying themselves Thirdly Eve is brought to Adam again and these two are made one Flesh. This is the making of two one again which were first made two of one This Unity in the Distinction and Distinction in the Unity is that Marriage in Paradise which is the Type of that Incomprehensible Marriage above all Heavens which is the Third Person in the Trinity In him the Father and the Son spend Eternity in mutual Embraces and multiply themselves into an Infiniteness of Blessed Lives Blessed Loves You that are Married Persons see your selves in this double Glass of Paradise and the Trinity By these Glasses dress your selves in your Loveliness and Loves one for another St. Paul saith that Marriage is Honourable among all or in all things A Type hath a double Honour the Figure which is Shadowy the Truth which is a substantial Glory Husbands and Wives preserve the Honour of your state at least in the shadowy part Bear the Figure of the Ever-glorious Trinity whose Type you are by a mortal Beauty Truth Purity Sweetness which are the Gold and precious Mettal in the Ring of this Love-union This will make Marriage an Earthly Paradise But rest not in this You will find a Serpent here that will quickly poyson all your Sweets and change your Flowers into Thorns if you pass not thorow the Earthly into the Heavenly Paradise Then you wear the Marriage-Crown in Truth when that Spirit which is the Band of Love between the Father and the Son is the Eternal Band of Divine Love between you also when you also make your Marriage-Bed in the Bosom of the Holy Ghost What Joys what an Immortal Off-spring is born of those Lovers where the Love-fellowship of these below and the sacred Love-fellowship of the Blessed Trinity above descend and ascend one into another where they mingle themselves Universally 3. Love-Union in the Soul Joh. 3. 6. That which is born of the Spirit is Spirit The Divine Being Life and Form of the Soul in which it is a Spirit lie first wrapt up in the Unity of the Eternal Spirit its Heavenly Mother above The Eternal Spirit out of this Love-Center and within the Love-Circle of its own Unity by the New-birth in the Soul bringeth forth at once a Daughter-Spirit a Sister and Spouse to itself This Divine Spirit like the Paradisical Eve so soon as it is born of its Heavenly Adam is brought to him again and they Two are made one Spirit 1 Cor. 6. 17. As a New-born Babe so soon as it is sprung out of the Womb seeketh the Breast of the Mother that it may suck forth a continued stream of Life from the Fountain of its Life so is it in the Spiritual Birth So soon as the New-born Spirit ariseth up out of this Unity which is the Womb of the God-Head it is immediately received into the Arms of this Unity it desireth after it hunteth for it returneth to it fastneth upon this Unity which is the Breast of the God-Head By this it draweth in the sincere and pure Milk of the living Word it taketh in by plentiful streams the Light Life Glory Substance of the Divine Nature to grow by them O you who indeed 〈◊〉 born of this Unity lie continually in the Bosom of it hang continually upon this Breast But thus as in the Eternal Generation in Heaven as in the Creation in Paradise as in the Regeneration which is the opening of Paradise and Heaven both a second time in the Soul all are Love-Births Love-Unions The Unity distinguisheth itself within itself into another self which is yet still the same that there may be a variety in the Unity without the breach of the Unity The Virgin above bringeth forth a Son which is also her Lord and continueth a Virgin still The Beautiful variety which is the Effulgeâ—cy of the Unity rejoyneth itself again to it and still remaineth a variety in its distinction from it Thus the Love-Marriage is every where solemnized and every where maketh a Paradise and a Heaven above and below This is the first Description of Divine Love a Divine Union where one Glorious Spirit is made two and these two make themselves one again Use. Learn from the Beauty and Sweetness of Divine Love the Evil of this Worlds Love by their contrariety to it Ye Adulterers and Adulteresses Know ye not that the Friendship of this World is Enmity to the Father Who therefore is this World's Friend is an Enemy to God James 4. 4. See the Evil of this World's Love in 3. Steps 1. Step By loving this World you separate yourselves from the Love of God You estrange your selves from all true Joy Peace and Rest. For these are the Attendants and Companions of Divine Love Cant. 3. 7 8. You read of Solomon's Bed which hath fourscore valiant menos the valiant men of Israel round about it with their swords girt upon their thigh for the fear of the night How great how Divine is the Sweetness the Safety the Security of Spiritual Love He that abideth in this Love enjoyeth an Uninterrupted Rest and untroubled pleasures in a Night of the greatest Darkness Dangers Tumults and Storms He hath ever round about Him a Troop of Holy Angels for his Guard armed with the Glorious Power of the Spirit This is the Sword upon their Thigh In the midst of these he lyeth upon a Royal Marriage-bed Here he is encircled with the Spiritual Embraces of King Solomon the Lord Jesus in Glory the King of all Peace Perfections and Pleasures This is the Love of God that Love by which God and the Soul live and dwell together in One Spirit You now who prefer the blackness of darkness before the Beauty of Christs Face restless cares endless fears continual dangers and deaths before the Rest and Joys of Christ's bosom love this world and let the love of Jesus Christ go 2. Step. By the Love of this World you make your selves Adulterers with a Witch and a Common Whore Poor Soul thou forsakest the Arms of thine own Love thy Loving Roe and pleasant Hind the Wife of thy Youth of Eternal Youth the Heavenly Image in the Person of the Lord Jesus Thou givest thy self up to the Embraces of the strange Woman the Strumpet this World the Fleshly Image of Things The Love of your Saviour is all Truth Purity Peace Immortality The Love of this World beginneth in Deceit hath its Power in Enchantments its Effect Pollutions its End Destruction She giveth thee Drink indeed in a Golden Cup. But she maketh thee to drink in first a Wine of Sorceries
then of Fornications Her End is to have her Flesh burnt with Fire and into the same bed of flames will God cast all those that commit fornication with her 3. Step. By loving this world thou makest thy self an Adulteress with the Devil This World as it stealeth thine Heart from God is a Composure of Lyes The Devil who is the Father of Lyes maketh thy Soul his Strumpet upon which he begetteth these false Forms of things Thou breedest these young Devils upon thy Knee and as thou sportest thy self with them thou suckest in by their Kisses the poyson and fire of Hell into all thy veins The Devil first wooes thee in a Counterfeit shape of false Beauty Glory Power Joys When he hath gained thee he breaketh forth upon thee in his own shape of endless Terror and Horrours There is nothing truer than that the Love of this World is a Spiritual Adultery with the Devil and the Head of all Adulteries of all Defilements There is nothing more sure than that Carnal Adultery in all the degrees of it the Similitude of this most powerfully calleth up into us and upon us the Spirit of this World the Prince of Darkness the Devil with all His Dark Deforming and Destroying Powers O ye sons and Daughters of men who dwell in the midst of the snares and nets of this great painted Adulteress be aware of your danger Abide in your first Principle your Root your first Husband the Eternal Love of the Father in Christ. Abide in your own Habitation the Bosom of your own Bride the Eternal Beauty the Essential and Immortal Image of the God-Head in Christ. These Loves shall be a Fountain of Life to you above to preserve you from the snares of Death below 4. Step. By the Love of this World you turn the Love of God into Wrath and fury If you be the Friends of this World you are the Enemies of God saith St. James Why do you provoke the Love of God Will you contend with Almighty Love Are you greater than that Love is the Right Hand of God's Strength His God-Head lieth in His Love God is Love This Love is strong as Death cruel as the Grave What art thou O Worm to stand before it to bear its rage O choose rather to lye down as a Bride in these everlasting Burnings and Devouring Fires of Love to be cherished changed refined and glorified by their tender and divine Embraces than to set thy self as Bryars and Thorns against them to be consumed by them Thus I have done with the First Description of Divine Love A Union between God and the Soul as the Beloved and His Love in One Spirit of Purity Immortality Joy and Glory 2 Descrip. The Love of God is the Will of God This is a Universal Truth that in every Spirit Love and the Will are One This appeareth in their Nature their Object their Operation 1 The Nature of the Will and Love are One The Will is defined to be the Inclination of the Spirit as it tendeth and bendeth itself to this or that this way or that way Love is stiled The Weight of the Soul As heavy things by their Weight so Souls by their Love are carried to their proper Center 2. The Object of the Will and of Love is the same It is a rule that The Powers and Habits in Spirits are distinguâ—shed by their Objects Every Principle and Faculty is the Object in its Sâ—ed The Object is the Form and Perfection of the Principle The Object of the Will is Goodness Appearing The Object of Love is Loveliness Loveliness and Goodness both consist in Suâ—tableness which hath its Ground in Unity If there be any Difference between Goodness and Loveliness it is this that as the Flower of Light is the Sun-shine and as Jesus Christ is the Efâ—ulgency the Shine of the God-Head the Brightness of the Glory of God so Loveliness or Beauty is Goodness shining â—ut to attract all Hearts to it Thus Loveliness the Object of Love and Goodness Appearing the Object of the Will agree entirely in One. 3. All their Operations are the same The Affections and Passions are the Motions of the Will All these are Love's Summer or Winter Love in the Seed is Desire Love budding and blossoming is Hope Love in the ripe Fruit is Joy Anger Fear Grief and Hatred are Love in its Opposition to its Enemy which is Enmity alone Love flying from or contending with that which standeth in its way to or would rob it of its Beloved Object But this is spoken in General onely concerning the Will and Love In Particular let us see how the Divine Will and the Divine Love appear to be the same in the Holy Scriptures The Will of God is distinguished by Divines into the Revealed and the Secret Will of God One is the Divine Will in Outward Signs onely The Other is the Good-Pleasure of God in His Heart and in Eternity 1. The Revealed Will of God is Love 1. Tim. 2. v. 1. c. In the first v. of this Chapter you have a Divine Rule that All manner of Prayers be made for All Men. This Rule is pressed by a particular Application of it to Kings and all in Authority v. 2. All in Authority what ever their Persons are or their Right v. 3. The Reason of this Rule is laid down For this is Good and Acceptable to God our Saviour This Universal Love wound up to the Highest strain of Spirituality and Divinity in us is a Vein of the Supreme and Divine Good let forth from the Heart of God where the Fountain of Good is and circling thorow our Hearts into his Heart again by Prayer Therefore is it acceptable to God Our Wills are never so in tune to the Divine Will and in consort with it as when the Spiritual motions of our Hearts in the Bosom of the Father are strains of Universal Love The Root of this Reason is discovered v. 4. God will have all Men to be saved and come to the knowledge of the Truth Love is said to consist in this To Will good to any one If this be love to Will good to any Then is it the best and highest love to Will the best and highest good Behold then The revealed Will of God is a Revelation of love to the height God will have all Men to be saved God willeth the highest end which is the best good to the lowest and worst of Men to all Men. That this end may not fail he also willeth the means to the end that all Men should come to the knowledge of the Truth The Ground in which this root of love liveth is the Unity of God and Christ. For there is one God and one Mediatour between God and Man the Man Christ Jesus The highest Unity Is the largest Universality It is in Spirits as in these Heavens which we see the highest are the widest All beneath them lie in their Bosoms The whole nature of things is
estate in the Flesh of Christ and his Members by a Dove a Groaning Dove The Dove is in the clefts of the Rock and the holes of the Stairs Cant. 2. The Spirit descended upon Jesus at his Baptism before his Temptations in the form of a Dove The Spirit in his Heavenly strength and Glory is set forth by an Eagle I have born them upon Eagles Wings saith God They shall mount up on high like an Eagle saith the Prophet Esay The Spirit is often expressed in the plural number because he is that Unity which is the Spring the Center the Circle and Band of all blessed Spirits He hath in himself an endless variety of Spiritual Glories which are all glorious Spirits in him as he is and one with him whithersoever his Will is to go they all go together with him He is therefore expressed by seven Lamps seven Spirits and Eagles here Where the Carcass is there the Eagles will be gathered together The end of all this is to make way for the letting in of a flood of Heavenly Balsom of Divine love upon every heart upon the broken heart to heal it upon the hardest heart to soften it Eagles from afar and from on high are drawn to slaughter'd Carcasses as to their proper Prey So when the Divine Image lyeth in thee as a loathsome Carcass at the bottom of a dark and deep Dungeon now is it the most proper Bait and most powerful Attractive of Divine love Now the Lord Jesus the Eternal Spirit with all the Troop of Spiritual Powers and Glories resort to this Carcass descend upon it hunger after it Now they feed and feast upon it until they have eaten it up until they have converted it into one pure nature and glorious Spirit with themselves When Ignatius was to be devoured by wild Beasts now saith he shall the Teeth of the Lyons grind me into fine Flower to make fine Manchet of me for the Table of God So do thou say concerning all thy Sufferings within and without These are the Divine Teeth of the Spirit of Heavenly love Now doth my God feed upon me If my God feed upon me if he nourish and enlarge his own Life Joys and Glory by me then shall he also change me take me up into himself diffuse his own Life Joys and Glory into me This is the first Answer Ans. 2. Dear Soul whoever whatever thou art thou art the Off-spring of God St. Paul citeth this from a Poet confirmeth it by a Divine Testimony applyeth it Universally to all maketh it the ground of Evangelical Truths and Loves Acts 17. 28. As some of your own Poets have said We are his Off-spring St. Paul hath something very like this Ephes. 3. 9. The Gospel was hid in God from the Foundation of the World who made all things by Jesus Christ. God had the love of the Gospel in his Heart and sowed it as a secret Seed in the Foundations of the whole Creation when he made all things by Jesus Christ. Jesus Christ is the Seed of Nature as well as of Grace and so lyeth hid in the Bosom of every Creature as the true Pearl in the Field That Divine Image of which we spake before was the similitude only the Mother of Pearl This is the Substance the Pearl itself In the Off-spring of God is the Seed of God Where the Seed of God is there is God himself in the Vertue Power and fulness of his Divine Nature For so the Seed of every Plant hath that Plant Virtually and Spiritually in it Be now no more unbelieving but believe Believe the love which God hath to thee Believe that all the Inclinations of the Divine Will are to thee that the Eye and heart of God are turned toward thee in every place fixt upon thee with all that intention and force of Sweetness in the Divine Nature For why He is drawn irresistibly to his own Seed his own Son his own self in thee Thou art his Off-spring When Micah was reproved for crying after the Company he replâ—ed Ye have carried away my Gods and ye say why criest thou after us No more now doubt and say why should the most high God with an Eye of love from Heaven thus follow me into every state of life into all the corners of my heart Why should he by a voice of love from Heaven in the Word in Providences in the motions of his Spirit thus cry and call after me Thou hast his Seed his Son himself in thee Do thou answer him again and say Thou seekest thy self thy Seed thy Sheep crucified buried lost in me O seek and find it find it and take it up into thine Arms keep it in thine Arms till thou bring it home to its own self to its lost Life Joys and Glories again But I also seek my Life my Original my true self hid with Christ in thee in the brightness of thy Glory O take thy crucified self in me home to thee into thy Bosom O give me my Glorified self with thee home to me into my Bosom Thus much for the second Answer Ans. 3. Still the wounded Spirit sigheth and saith Can God take pleasure in any thing common or unclean Dear Souls ever dear to the Divine Will when you have a sense of Sin or Love and when you have none understand the Mystery of the Divine Will in the order and method of Divine love When you understand this you will have a deep and kindly sense of Sin indeed but so as to have a righter and sweeter sense of love by it There is a Twofold Love in God a Love of Complacency or Delight a Love of Benevolence or good Will The first is that by which he taketh pleasure in thee as a Bridegroom in his beautiful Bride The second is that by which his Will is set on work to make thee beautiful and a Bride to himself The love of Complacency is the first and the last love The love of benevolence is a middle-love which ariseth out of this and endeth in it as Springs and Rivers come from the Sea and run into it This is the Order of Divine love First thou art beloved with a love of Complacency from Eternity as thou art seen in that Glass of Eternity the Word the Lord Jesus Secondly Thou art for this love's sake beloved with a love of benevolence in time in thine own Person by which love God willeth all good to thee and worketh all good in thee Lastly Thou art beloved with a love of Complacency to Eterniâ—y in thine own Person as thou art decked with all the Ornaments of the Divine Nature This is the order of Divine love It s Musick is made up of these three Parts 1. Part. Divine-love in the first Part is a love of Complacency or Delight in thee as thou art seen Eternally in the Person of Christ. Dear Soul while thou art complaining here below and fixest thine Eye upon thy shame thy God seeth thee all-glorious
continually encircle thee and encamp round about thee in every place by night and by day Which way soever thou goest they bear thee in their arms They go before thee to make smooth paths for thy Feet and to prepare a resting place for thee They contend with all the Powers of Darkness in thy behalf for thy Body itself even in Death They make Peace for thee with the Beasts of the Field and a Covenant for thee with the Stones of the Earth in the name of the Lord Jesus and by the Mystery of the Gospel The darkest Appearances of things have the face of Pleasure itself and put on Immortal Beauties for thee The hardest things soften into Spirits of Life and Love flow with Springs of love and delights for thee 4. The God-Head itself encompasseth thee with a Ring of unapproachable Powers and Incomprehensible Glories like the Mountains round about Hierusalem Himself becometh unto thee the Habitation of a Rock the Rock of Eternity and Glory Himself is thy King thy Kingdom thy Palace thy strong Tower thy safety thy rest and thy pleasure In this Divine strength in this Divine secret no evil can come near thee no good can ever fail thee neither the Bread of thy strength and life nor the living Waters of thy Loves Beauties and Joys This is the Love-Presence of God This is drawn in and withdraweth itself from thee in the same degrees as sin is entertained in thy Spirit and Life Evil is a Privation of Good How great an Evil then is the least sin which depriveth thee of the best and greatest good the Love-Presence of thy God Blessed are the pure in Heart saith our Saviour they shall see God Mat. 5. How cursed are the Impure Wo to the filthy and unclean They are condemned to the loss of the sight of this God and the sense of his Love which sight which sense alone enlighten alone sweeten Heaven This is the Will of God your Sanctification The Will and the Love of God are one While you stand in a holy Temper and State you stand in the Will of God you stand in the Love-visions and Love-embraces of God What a horrour should you have for every Sin which cometh to snatch these blessed visions of Love from before your Eyes and you from the midst of these embraces of love When the Lord Jesus died the Sun was entirely darkned besides the course of Nature the Rocks were rent asunder the Earth shook and trembled the Graves were opened and the Dead came forth How dreadful and dismal a thing would Sin appear if we met with so unnatural affrighting a Change as this upon the act or meditation of every Sin But the change is far more tragical and mournful if we saw it with the Eyes of our mind as indeed it is Upon the arising of each Lust in thee to gain thy Will from the Bosom of thy Will Jesus Christ is spiritually slain in thee who hath a Twin-life with thy life while thou livest in the Divine Will This is a Death far more deadly than that in his Flesh. Now that light of Glory is extinguished in thy Spirit which shineth ten thousand times brighter and sweeter than the Summer-Sun Now the Rocks the Divine Powers round about thee rend asunder and remove out of their places Hell is opened All things round about thee are Apparitions from beneath evil Spirits walking in all Forms of things The whole frame and face of Nature is full of Darkness and uncertainty Tremblings and Horrour The whole Image of things within thee and without is changed from a Love-Presence to a spectacle of Wrath and Vengeance O that Men understood and would believe the Evil of Sin of a departure from the Divine Will which is a Sea of Love to their own Will which is a dark fire of Lust burning up into an open Hell But though they neither understand nor believe it yet is it true and they feel it to be so 2. The Second Evil of Sin is an opposition to the Divine Will that is to the Divine Love But can any oppose unclean Lusts to so pure a Love Earthly Hellish Lusts to so Heavenly a Love Fleshly Lusts to a spiritual Love a Love which is the Life and Immortality of all Blessed Spirits Can any oppose raging passions to the meekness and sweet Calm of Divine Love Can any set themselves against that Love which wooeth them continually till it win them which doth all things for them Can any so cast shame upon that Love which poureth forth itself as a sweet-smelling Ointment of all Grace and Beauty upon their Heads and Persons Are any hearts to be found so hard that they will wound Eternal Love itself while it is pouring forth the Life-Blood of its own heart partly for a Divine Bathto wash us wâ—ite in partâ—y as a precâ—ous Balsom to heal those woâ—nds which Sin and Sorrow make in theâ— All this we do while by Sin we walk contrary to the Divine Will which is all Love Love framing all contrivances casting itself into all Forms in Heaven on the Earth under the Earth acting all parts of Life and Death for us to gain us and to crown us with all its Joys and Beauties O how uningenuous how unnatural a thing is Sin O take heed of trusting the comforts of your lives the life of your Souls the sweetness of your Relations to it The foundations of Heaven and Earth are not so firm as that of this Truth The greatest Evil of Suffering is to be chosen a thousand times rather than the least Evil of Sin In the midst of all other Evils thy Will may stand in a Love-Union with the Divine Will which is the only Paradise of Delights and Beauties that never fade In every Evil of Sin thy Will standeth in opposition and enmity to the Divine Will which enmity alone is the Center of Hell where all its blackness of darkâ—ess all its unquenchable fires all its innumerable furies forms of torment rise up into it Our Lord Jesus in his Agony on the Cross in all his Sufferings had a Joy set before him The Wrath of his Father with all its Tempests which shook Heaven and Earth was a spectacle of Divine Love and Joy set before him For in all this his Fathers Will was done by him His Will was tuned to his Fathers Will. So the Harmony and Musick of Divine Love plaid in the Ear of his Spirit thorow all His Will was an excellent Lute the more it was broken the more sweetly it returned all that Musick On the other side all the pleasures of Sin all the Glories of the Creature to a sinful Soul are only a scene of Heaven in Hell For the Will standeth in a Contrariety to the Divine Will which is the Supream Love and Joy What can the Contrariety to the Supream Love and Joy be but the deplorable extreams of Wrath and Torment Use 2. The Will of God declareth itself to be Love
of sweet light from this precious Stone draw your Eyes and Hearts to the Diamond itself to the naked Bosom of Love There is the abundance of Glory There you shall milk forth the Divine Life Delights and Glory in abundance As the Wood was of old laid upon the Altar and the Sacrifice upon the Wood in order to the descent of fire from Heaven which turning the Wood and the Sacrifice into one flame with itself returned thither from whence it came so let your life and religion be a continual Sacrifice to Eternal Love Let the Lord Jesus be thine Altar which is Love rising up out of the Earth Lay all Duties Graces Truths Spiritual Discoveries as Wood upon this Altar Bring thy Soul thy Heart thy whole Person for the Sacrifice Now wait look upward pray for Love as the pure flame of the God-Head to come down to change all to unite all unto itself in one Love and so ascend again with all unto its own place above the Heavens I have shewed in general how the Divine Attributes all serve Love as their end I will explain it yet more by three instances of the three chief excellencies in the Divine Nature Wisdom Power Righteousness 1. Instance The Wisdom of God serveth his Love According to the riches of his grace in which he hath abounded towards us in all Wisdom and Prudence As a plentiful Spring by the abundance of its Waters maketh a bed and channel to itself in which it runs along so is the Divine Wisdom a manifold and deep channel which the full Spring of free Grace of Eternal Love maketh to itself by the force of its endless streams as they flow thorow all things and play with themselves in various courses and forms until they meet again in the Sea of Love the Bosom of God Divine Wisdom is the richness of Divine Love spreading itself into an infinite variety sporting itself with itself in all diversity of Forms and Shapes thorow innumerable Changes innumerable Windings and Turnings bringing forth itself into a most ravishing Harmony of all Divine Beauties and Joys Divine Wisdom is Love forming itself into rich designs most beautiful contrivances full of unexpected and surprizing turns full of depths past the search of every created Eye that in the close it may display its blessed Treasures more fully that it may raise and enlarge every Spirit to take in its Joys Thus the riches of Grace have abounded towards us in all Wisdom and Prudence The Wisdom of God is the Divine art of Love The Divine Prudence and Providence is the Net of Love to catch Hearts and Souls in spread thorow the Sea of the Creation O blessed Fisher of Souls Dâ—vine Love O blessed Net of love the Divine Wisdom and Providence Thrice-blessed Souls that are caught in this Net by this Fisher These are taken only to be removed out of the Salt and troubled Sea of this World into the sweet clear and calm Sea of Love But wretched are those Spirits who like Carps in a Pond sink themselves down deep into the mud of flesh and fleshly lusts that they may escape this Divine net of Love The Wisdom of God is the Musick of Love by which it charmeth Spirits to attract them to itself to compose them unto a Heavenly Harmony of Peace and Purity Those are indeed Adders the Seed of the Serpent who love not the sound of this Musick who stop their Ears that they may not hear this Charmer the Divine Love though he charm with so much skill 2. Instance The Power of God serveth his Love Rom. 1. 16. I am not ashamed of the Gospel of Christ for it is the Power of God unto every one that believeth The Gospel is the Ministry of Grace or Love The Divine Power then acting in the Gospel is the Minister and Servant of Love This will appear more by laying together three Scriptures in the Canticles which opening one another will send forth a sweet light of Divine Grace shining in them 1. Scrip. Cant. 5. 10. It is said of the Lord Jesus He is the Chief among ten thousand The Hebrew word for Chief is Standard-bearer I humbly conceive that we are not to understand here the Person that beareth the Standard or Banner who ever is inferiour to many Persons in the Army but the Prince whose the Standard or Banner is which is carried unto which all the Army is gathered together and under which it moveth The sense seemeth to be the same with that Joshu 1. Jesus Christ appeared in the form of a man with a drawn Sword in his hand Being asked by Joshua who he was he answered The Captain of the Lord's Hosts 2. Scrip. Can. 6. 10. The Spouse of Christ which is the Church in general and every believing Soul in particular is described to be Terrible as an Army with Banners This relateth to the Army and Banners mentioned before Cant. 5. 10. Psal. 34. 7. we read that the Angel of the Lord pitcheth his Camp round about those that fear the Lord. It is in the Original Tongue the Angel Jehovah The Lord Jesus is God with God the Father above all Angels and Men. He is God setting up his Pavilion in the midst of the holy Angels He is God setting up his Pavilion with Men in the midst of their Spirits This is the Captain of the Lords Hosts the Prince of Glory who as a great Prince at the head of an Army placeth things dearest to him his Treasure his Princess in the midst of the Army as in a place of Strength and Honour 3. Scrip. Cant. 2. 4. The King brought me into his Banquetting House and his Banner over me was Love You will say now what hath Love or a Banquetting House to do with a Banner of War You shall now see how these Scriptures come home to my end and declare the Power of God to be the Servant and the Soldier of his Love The proper intent of a Banner is to bear the Cause of the War wrought upon it either by Image or Inscription or both It is frequent when the War is ended for the Conquerors in the rooms in which they feast for joy of the Victory to have hanging over their Heads the Banners under which they are fought These are Tropheys marks of the Victory and Ornaments of the Triumph Silken flags aâ— solemn Shows at publick Feasts at Funerals are Imitations and Images of this If a King make a War for his Bride or Love he may very well have Love in a rich Figure and in Golden Leâ—â—â— displayed upon his Banners Neither can any thing be more pertinent when he returneth home and feasteth publickly with his Queen than to have these Banners with Love inscribed upon them in golden Letters and figured upon them in glorious Images waving over their Heads to encrease their Joys by this Declaration Love was that for which the King fought Love was the force by which he conquered Love is the end of
the Victory the Joy and Crown of the Feast I know you prevent me in your thoughts you who love the Lord Jesus by applying this to your Prince your Beloved and his Love his Bride your own Souls I shall bring down all to my purpose and to your practice in the exercise of those Principal and Triumphant Graces Faith Love Heavenly Joy by three Conclusions or Spiritual Maxims 1. Conclu All the Armies of God all the Powers of the God-Head the innumerable Companies of holy Angels and blessed Spirits all the Hosts of Heaven and Earth with their Captain the Lord Jesus at the head of them move and fight in their courses under the Banner of Love Thy Person in a glorious Image of all Divine Beauties is figured upon the Banner as this Eternal Princes Love Love to thee is wrought upon the Banner in Characters of Glory This is the Cause of all motions in Heaven and Earth To this Banner all Powers every where resort unto this they are united under this they march and fight 2. Conclu The Lord Jesus as Captain of the Lord's Hosts with all his Heavenly Armies his ten thousands of Angels his Chariots of fire and Horses of fire continually encompasseth thee marcheth encampeth round about tâ—ee as his chiefest Treasure his Love with Banners of Love spred and displaid over thee on every side of thee round about Every step thou takest in thy way to Heaven is in the midst of these Warriours All Divine Powers continually circle thee in The Invisible and Invincible Hosts of God under the conduct of thy Beloved Jesus are thy perpetual Guard and Convoy In the midst of these thou walkest â—ittest and lyest down thou wakest and sleepest Psal. 91. 11. The Angels have a charge of thee from their Prince and thy Bridegroom that they keep thee in all thy ways that they bear thee in their hands least at any time thou strike thy foot against a stone that thou never stumble The Angels of God are thy Chariots of War thy Chariots of State thy Chariots of Love thy Chariots for Travel in which thou journiest thorow this Wilderness to thy Kingdom the Kingdom of Love and Glory All this they are in one They make thy way thy Palace in the midst of thy Kingdom for Strength for Glory for Delights for Rest in thy Love They bear thee up above in the light of Life in the Life of Divine Love This is the way high and lifted up above all the Powers of Darkness and Death in which they carry thee along that thou mayst never strike thy foot against any stone of offence against any hard and hurtful Form of Darkness Enmity or Death Thy Jesus the Bosom of thy Beloved is this way 3. Conclu These Banners of Love which are spred over thee in thy marches here the same hang streaming over thy head to Eternity and over the Head of thy King as thou fittest at the Feast with him in Heaven The Fights about thee here are the Trophies and Triumphs at the Feast here The same Love is figured on all which maketh all precious Stones and Jewels in thy Marriage-Crown and Crown of Glory to shine there and adorn it for ever Use. The Use which we make of this is to see the difference between the two states of a Saint and a Sinner a Believer and him who believeth not 1. See the blessedness of â— Believer Heb. 1. 2. Jesus Christ is said to be the Brightness of the Glory of God that is of Love the express Image of the Substance or Person of God that is of Love For God is Love v. 6. 7. When God bringeth his Son again that is after his Resurrection in his Spiritual and Heavenly Appearance into the world he saith Let all the Angels of God worship him He hath made all his Ministers Spirits and his Angels a flame of Fire This concerneth thee O Believer and is spoken of thee O the blessedness of that Soul which indeed receiveth Jesus Christ and his Love by Faith if only thou didst know thine own happiness God hath brought his Son in his second Appearance in his Spirit into thine Heart He is in thee the brightness of the Glory of Love that is of the Divine Nature shining in the midst of thee This is that Eternal Sun from which all blessed Spirits continually drink in the Light Influences Joys of Life and Immortality He is in thee the express Image of Love which is the Substance and Person of God This setteth itself thorow him as a Seal upon thine Heart Now the Power of God is a Servant to his Love in thee Now God saith Let all the Angels of God worship how down to serve my Love in this Soul God himself maketh his Angels Flames of Love enfolding thee penetrating thy Body and Spirit shining within thee round about thee continually in the darkest night He maketh his Angels Ministring Spirits to thee Spirits of Glory Minister Love to thee after an Invisible manner in all visible Things Every moment of time every Circumstance or Accident in time are the Wings of Angels a Chariot of Angels carrying thee above the snares of Death below into Heaven This is thy Portion who believest in the Lord Jesus and his Love 2. See the misery of Unbelievers How wretched art thou who believest not who sayest to the Love of God and the Tydings of it from Heaven Depart from me I have no pleasure in you Those Powers of Darkness that are ever ready to raise up Leviathan from his Stormy deep below curse thee All evil Spirits are Flames of Wrath burning within thee burning from without upon thee alwaies in the midst of thy Jollities at thy Feasts on thy Beds of pleasure Evil Spirits are ever Ministring Wrath to thee after an Invisible manner thorow all Visible Things Devils are thy Chariots These wrap thee up in a thick Cloud in the blackness of Darkness and hurry thee to Hell O be not unbelievers but believe that you may inherit the Land of Love and dwell in it for ever Love inviteth wooeth you to believe that is to receive itself into your Hearts Love will bring its own entertainment and make the Feast for itself if you for your parts will but take it in as a guest 3. Instance The Righteousness of God serveth his Love Rom. 5. l. Grace reâ—gneth by Righteousness unto Eternal Life thorow Jesus Christ our Lord. Grace is Love in its Fountain Love upon the Throne Love is brought in here by the Apostle under the name of Grace as a King Eternal Life Heaven is the Kingdom of Love Jesus Christ is the chief Minister of State to this great King God is Love sitting upon the Throne The Lord Jesus is the same supream Love descending from the Throne to be the Universal Servant and General Officer throughout all this Kingdom of Love Righteousness is the Scepter of the King Thy Scepter is a Scepter of Righteousness Psal. 45. Love reigneth by
Righteousness unto Eternal Life thorow Jesus Christ our Lord. There are three Ways in which the Righteousness of God serveth his Love 1. Righteousness is the Royal-Garment and the Wedding-Garment for Love itself and its Bride on the Coronation and the Wedding day which are both one the day of the Spirit the day of Grace the day of Eternity The Bridegroom himself is said to be fairer than the Sons of Men in my Text Psal. 45. 2. He is cloathed with the Righteousness of God which is the Comeliness the Beauty of Holiness or the Holy the Pure the unstained unmixt Beauty of the Divine Nature Two things make Beauty Features Colours The Features in the Face of the God-Head are the variety of all Excellencies in a Harmony The Colours are the Glory shining in all these This is the Righteousness of God Jesus Christ hath both these He is the express Image of the Person of God There are the Divine Features He is the brightness of the Glory of God There are the Divine Colours and Lustre Both these make up the Garment of Righteousness which is the Divine Loveliness of Love himself In this he appeareth fairer than the Sons of Men on his Marriage-Day in the day of the Gospel For Behold He cometh forth in the Righteousness of God This also is the Garment with which Love cloatheth and adorneth his Spouse the Believing Soul to make her fairer than all the Daughters of Men than all the Daughters of Hierusalem than all Angelical Beauties The Queen is said to be brought to the King all Glorious within in Garments of beaten Gold in Garments of Needle-work Psal. 4. 5. The Glory quite thorow the beaten Gold the Needle-work is all comprehended in the Righteousness of God He was made Sin for us that we might be made the Righteousness of God in him 2 Cor 5. 21. This is the Garment with which Divine Love adorneth his Queen to make her fit for his Throne and his Embraces This Garment of Divine Righteousness hath a mysterious vertue in it It is at once a Bath of Divine Blood which taketh off all the blackest deepest stains of deformity from the most loathed Souls It is a Tincture of Divine Beauty which giveth in a moment Youth Immortality a loveliness quite thorow its whole Essence a Substantial Essential loveliness a loveliness resembling and answering that of love himself of God This is the beaten Gold all Glory within A learned Interpreter teacheth us that the Needle-work in the Garment signifieth properly Oes wrought in Gold like so many Suns all over the Garment How rich how Beautiful is that Garment of Righteousness with which the Lord Jesus decketh the Soul of every Saint in which it fully pleaseth the Eye of God and dazleth the Eyes of Angels It is set all over with Golden Oes of an Eternal Glory with Invisible and Eternal Suns the unvailed Face the entire Person of the Lord Jesus set in every part and shining from every point of it This is the first Service of the Divine Righteousness to the Divine Love to make itself and its Bride the Beloved Soul Infinitely Unchangeably Lovely and Pleasant one to another This is the Righteousness of our fustification 2. Eternal love soweth the Righteousness of God as a Divine a Spiritual Seed in our Hearts This Seed changeth the ground into its own Nature It draweth the vertue and strength of it to itself It groweth up in it together with it to a Tree which is an entire Paradise in itself The body of this Tree is the Lord Jesus in the Power Glory Fulness of his Spirit The Branches are all the Spirits of God of Angels and Saints spread thorow all times and things All moral Excellencies all the Beauties and Perfections of the Divine Image in the first and universal frame of Nature are the leaves of this Tree which here never fade All Divine Righteousness all Evangelical Perfections and Spiritual Graces are the Fruit which is fitted for every Season and ever ripe in its Season On this Fruit love itself which is God the Son of love Jesus Christ all the Angels of love the Soul herself feed are refreshed and raised to a Divine Joy This is the Righteousness of our Sanctification 3. The Righteousness of God is the Scepter in the Hand of Love by which it ruleth all things As Moses commanded all the Elements the Air the Water the Earth by stretching forth the Rod in his hand so the Love of God swayeth all things every where by the Scepter of his Righteousness The Harmomony and Motions of the Divine Righteousness from the hand of Divine Love are felt and obeyed by all things to the utmost end of the Creation Righteousness is the Musick of Divine Love by which all things are charmed Use. See the distinction between the liberty of Spiritual Love and the licentiousness of Fleshly Lusts. 1. Divine Love is free but Divinely fair and pure St. James calleth the Gospel which is the Ministery of Love from Heaven the perfect Law of Liberty and in another place the Royal Law Love is free but it is perfect Love is a Liberty but it is a Law to itself in its Liberty Love is a King but it reigneth in Righteousness It is itself both King and Law to itself Love saith St. Paul is the fulfilling of the whole Law Jesus Christ said to John the Baptist It behoveth me to fulfil all Righteousness This is the Language of Heavenly Love in every Holy Heart It behoveth me to fulfil all Righteousness Love is an obligation of Righteousness to itself Righteousness is the decency the comliness of Love Love is the Divine Unity and Righteousness the Heavenly Harmony in which this Unity of Love diffuseth itself thorow all things True liberty is only found in Harmony All Bondage ariseth from Discord which hath its Root in Contrariety and Enmity Righteousness is the Harmony and Beauty of Love It is the liberty of the Sun to shine of a Tree to flourish with Leaves Flowers and Fruits Righteousness is the liberty the Sun-shine the Beauty and fruitfulness of Divine Love As the Sun by its light so the love of God by its Spiritual Beauty which is Holiness attracteth Spirits to it maketh them in love with it maketh them lovely by Assimilation making them like itself filleth them with all delights maketh them fruitful with all Beautiful and Divine Births of Grace and Glory Love and Righteousness are as the Father and the Son in the Blessed Trinity Love bringeth forth Righteousness as its proper brightness its lovely light its essential Image the express Image of its Substance and all its Sweetnesses or vertues As the Father is at liberty only in the Son his own Image as the Son is no where at liberty but in the Bosom of the Father his own Principle and Original so is love no where truly free but where it springeth up and flourisheth in the Fruits of Righteousness Righteousness is then
Believing Soul seeth and smelleth the Heavenly Flower of Comforting Love living and flourishing in this Root of Eternity the Divine Unity The Spirit himself whose Unity is the Band of all Peace and Joys is now with thee and in thee a Comforter the Fountain of all Living Comforts 5. Believe and Faith will set in thine Eye this Glorious Unity as the Crown of Glorifying Love Jesus Christ saith expresly among his last Words John 17. 22. That Glory which thou hast given to me I have given to them that they may be One as we are One. This is the concluding and crowning Glory This is the Glorifying Love Love in Glory the Unity made Perfect The Father hath given Glory to Christ by giving him the Being of his heavenly Person which is the Glory and himself in that Being a Glory in that Glory Jesus giveth the same Glory to us himself and his Father to make us One Glory with themselves that the Unity may be the Glory and each in the same Spirit may be a Unity of Glories O! believe Can any thing be desired sweeter sâ—rer greater by any Soul than to be one Love one Glory with Jesus Christ and his Father Faith planteth thee into this Love into this Unity 3. Argum. Faith by planting thee into the Unity of God bringeth thee into the Light of God The Eye of Faith seeth the Truth of Things as it is in Jesus and Jesus as He is in the Unity of the Spirit Ephes. 4. 21. If yeâ— have been taught in Him as the Truth is in Christ. Ephes. 4. 3 4 5. Keep the Unity of the Spirit in the Band of Peace One Body One Spirit One Lord. The Light of Faith is the Light of the Divine Unity as the Light of Sense is the Brightness and Glory of the Corporeal Unity which is One Sun This Light discovereth the Truth of things in the Secret of the most sacred Unity in the Lord Jesus as He is One in the Unity of the Spirit How different is the Appearance of things to Sense and to Faith What different Lights shine in the Diversity of flesh and in the Unity of the Spâ—rit In the latter of these are seen all beautiful and pleasant things all things in Beauty Pleasantness in Heavenly Immortal Forms And this Sight alone is the Truth Believe so shalt thou see thy self in Christ in One Glory Thou shalt know that this which thou now seest is the Truth thy True Person and Form Now thou shalt cry out with Joy and Wonder Behold I am fair I am altogether fair It is easie for me now to believe that I am my Beloved's and that His desire is toward me while I see my self in this Glass of Christ's Glorified â—erson in this Circle of Glory the Unity of the Spirit Believe So shalt thou see all the Saints in One Glory with Christ and shalt know that this is the Truth of every Saint Then shalt thou stretch forth thine arms to them and say How is my heart enlarged towards you Ye are as I am all look like Princes the Sons of the great King My joy is fulfilled in You all Believe For when thou behevest thou shalt see all the Works of God in a Vision of Truth and Glory Thou shalt see them in Christ as Christ is One in the Unity of the Spirit All shall appear to thee like the Joynts or white Circles of the Thighs of the Spouse Cant. 7. 1. Jewels the Work of a curious Arâ—ificer Mâ—ster-pieces of Divine Love they shall be all to thee as the hands and fingers of thy Beloved Rings of Gold with a precious stone set in them Circâ—es of Divine Light and Life figures of the Supreme Unity with that Glorious Unity itself set in them to enrich them Believe O what a Paradise in the third Heavens is a Believer caught up into when first the Eye of Faith is opened in him Yea as often as it openeth itself in him He beholdeth all Forms of Things as they are in Truth this Truth as it is in Christ this Christ as he is in the Unity of the Spirit With what pleasure like that of a Resurrection from the Dead when all things that ever we conversed with rise together with us into the same Glory doth a man now look round about him and say O all ye Appearances of Things that ever were or are to be Are these your Forms your true Forms Is this sight of you which I have now in the Divine Unity the only Truth Then the Believing Soul stretcheth forth her hands to them all and cryeth out with wonder and delight my Father my Mother my Husband my Wife my Brethren my Sisters my Children all the delights of my Eyes all the Sweetness and Joy of all Relations are ye all Use. 4. You who are planted by Faith into the Divine Unity shew the Fruits of this blessed Root in Purity and Love 3. Let a Divine Purity shine in thy Life O Christian. The Unity of God is his Simplicity The Simplicity of God is his Purity The Purity of the most excellent things is their freedom from mixture The more they are themselves the more they shine the more pure and precious they are Live and walk in the Unity of the Spirit Galat. 5. 25. Behold thy self and all things converse with all as they appear as thou meetest them in thy walks in this circle of the Divine Unity Sleep not the sleep of Sense or Flesh lest thou be hurried in Dreams into the Land of Darkness where the Light is Darkness where there is no Order no Unity Awake into the Light of this Blessed Unity So shalt thou be ever with God So shalt be ever like God 2. Be unmoveable in Love God is Love because he converseth with all things in the Light of his own Spirit alone which is the Light of Lovelâ—ness and Love Be thou a Child of God a Child of this Light and so a Child of Love Be a Priest of Divine Love Be ever within in thine own Spirit as a Temple of Holy Loves filled with the Glory of that God which is Love Know nothing any more in any Appearance besides that which sheweth itself to thee in this Temple by the Light of this Glory Object Here an Objection cometh in our way which may arise in every understanding against all this discourse which we have had concerning the Divine Unity and Divine Love Doth not God see Sin and hate Sinners Ought not we to do so Ans. I answer affirmatively the Divine Nature both in God and in the Children of God discovereth the deformity of Sin by a most clear Light and hateth it with a most perfect hatred I shall confirm and explain this Answer by four particular Answers 1. Ans. Sâ—n is a privation of Holiness which is the Beauty of Spirits as Darkness is a privation of Light and every Evil of some Good Privations are known only by their contrary habits God and all Holy Spirits see
of Nature to this Truth the Unity of the Divine Seed in Nature God is One not in Regeneration only but in the Creation also We also are his Off-spring Thou who art hitherto Earthly and Natural an outcast of Nature cast down to the nethermost parts of the Earth in Lusts Unbelief Blindness of Mind Hardness of Heart Profaneness Enmity seek thou also after God feel after him Thou also mayest see him and feel and find him in every motion in every act and part of thy Life in every point of thy whole Being Every Motion Act and Part of thy Life every Point in thy whole Being is that Field in which is hid the Treasure of the Divine Being Beauty and Blessedness Thou livest and movest and hast thy Being in him He liveth and moveth and hath his Being in thee He is thy Seed in thee For thou also art his Off-spring Believe the Love of God open all the parts of thy Being and Powers of thy Soul to take in this Love Thou hast in thee the band of the Love-union the Divine Love-spring the Unity of the Divine Seed For thou also art his Off-spring Blessed is he who believes and seeks for this Pearl more than Silve and diggeth for it more than for hidden Treasures Blessed is he who findeth it and goeth and selleth all that he hath to purchase it Thou hast this Pearl in thine own Field the Divine Seed in thine own Soul and Being Let this be the only Seed in thy Soul Then hast thou sold all for it Then will it spring up into a living Palace of one Immortal Pearl in thee which God himself and all Glorious Spirits will inhabit together with thee filling it with the sweet Lights of their Divine Beauty with the Eternal Flames of their Divine Loves and Joys Obj. But you may say if this be so why are not all saved If all be of one Seed which is Christ why doth not one Life of Grace and Glory spring up in all from that one Seed Ans. My Answer to this Objection shall be a threefold use a Reproof to Sinners a Root of Comfort a Reason for Holiness Use. 1. A Reproof to Sinners The Sin of the Devil was the first and Fountain Sin In that therefore the evil Nature of Sin in the whole Kind and in every individual Act is most manifest St. Jude painteth it out in its black and bloody colours after a most lively manner Jude 6. The Angels not keeping their first Principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and forsaking their proper Habitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Man Thy God is thy first Principle Thou didst stand in him as in thy Root Thou wert filled with Sap from him Thou didst partake of the Fatness and Sweetness of the Divine Nature Thou wert a flourishing and fruitful Tree All the Birds of Heaven the Holy Spirit the Blessed Angels delighted to sit and Sing in thy Branches All visible things rested under thy Shadow How art thou fallen to the ground How dost thou lie withered and dead upon the face of the Earth No good thing cometh near thee Sin hath done this Thou hast not kept thy first Principle O Man The Divine Image was thy proper Habitation This Image in thy Person was a Sun of Beauty shining in every part of it and a Shield of Power defending it on every side In this Image all Blessed things were united to make a Paradise for thee which thou didst carry about in thine own Person as thy proper Form thine inseparable Habitation like to God who carryeth his own Heaven into every place with him Alas Thou art now naked in the Eye of God and all the Creatures Thou art exposed to shame to every storm of Rage Malice and Wrath from all Sin hath done this By Sin thou hast forsaken thine own thy proper Habitation Beware O Men Of the Evil of Sin You cast out anew the Divine Seed out of your Garden by every new act of Sin You cut off anew the Divine Form Flower and Fruit from every Plant in your Garden by every new Act of Sin As oft as you Sin so oft you make a fresh wound upon the Divine Unity you make it to bleed afresh and dye in your Persons But besides this there is yet a greater Evil in Sin The Seed of God is one the Divine Unity the Love-spring of Eternity The Seed of the Serpent the Devil is Enmity the Hellish Spring of Hate and Death Every Sin is this Seed of the Serpent in thee Enmity to the Heavenly Seed the Unity of God In the Law the Jews were forbidden to seethe a Kid in his Mothers Milk for the Cruelty and Unnaturalness O the cruelty of every Sinner in every act of Sin O the unnaturalness Thou makest a Fire of the Kid that thou mayst burn its Mother in it Thou changest the natural Image the natural Life in thee into a fire of Wrath and Lust to burn up and consume in it the Heavenly Seed out of which it springeth Solomon in his Proverbs telleth us that he who curseth his Father and despiseth his Mother the Ravens of the Valleys and the young Eagles shall pick out his Eyes This hath its highest truth here go on in Sin But know that now in each Act of Lust of Wrath of Profaneness of Unbelief thou offerest despight to thou cursest thou killest the Seed of God in thy self the Divine Unity the purest and perfectest Love thy Father which hath begotten thee and thy Mother which bare thee which brought thee forth What will thine End be The Ravens of the Vallies and the young Eagles Unclean and devouring Spirits from Hell below Spirits of blood of death of horrour and slaughter shall eat thy Flesh consume all the Light of Life and Beauty in thee shall swallow up thy Spirit into the Bottomless Pits of Darkness Dread and Death within themselves Use. 2. The Root of Comforts in Believing the Root of Faith that we may believe and have Comfort is the Divine Unity The Unity of God is thy Seed in thee The Seed is one and that one Christ. The Unity of God is the highest and purest Love The Unity of God Divine Love is the Seed of all Things thy Seed Believe this Love believe in this Unity that is in Christ who is this one Seed of Love Let these Arguments persuade thee to believe 1. Argu. The Unity of God is the Fountain of Love The Unity is the Simplicity the Purity of the Divine Nature God in the nakedness and simplicity of his Divine Essence is Love Lean stay thy self upon this Rock of Eternity the Divine Unity Simplicity Purity of Love 2. Argu. The Unity of God is Love How strong is this Love All the Attributes Powers Excellencies Vertues of the God-Head are united and centred in Love How great is the force of Divine Love What is its Vertue its Excellency its Sweetness O Almighty O Supream O Soveraign Love All Things Good Great and Divine
Fountain in the Person of the Father For there Love is in its Glory There is a Three-fold Crown the Marriage-Crown the Crown of a King the Crown of a Conqueror There is accordingly a Three-fold Glory 1. There is the Glory of Beauty This is that of the Sun which sendeth forth his Beams thorow all things and outshineth all things among the Earthly and Heavenly Bodies 2. There is the Glory of Soveraignty which ruleth over all 3. There is the Glory of Victory which subdueth all things to itself and maketh every thing an Ornament to its Triumph This Three-fold Crown doth Love wear this Three-fold Glory is it cloathed with in the Person of the Father It is the Eternal Sun which enlightneth enliveneth sweetneth cheareth all things by its Beams sent forth thorow all from the heights of the Heavens above to the depths of the Sea and the center of the Earth below It also infinitely surmounteth all things in Beauty and Sweetness as it shineth Eternally It is the great King that swayeth and ruleth all every where by its Golden Scepter It is the Glorious Conqueror which pierceth deep into the hearts of all which subdueth all to itself by its flaming Sword of Paradise turning every way By this Sword it cutteth off and consumeth all Flesh and Earth to keep that out of Paradise and from the Tree of Life By this Sword it refineth and converteth all into a pure and Heavenly Flame into Spirit So it bringeth them into Paradise to the Tree of Life in the midst of it Every thing every where doth Victorious Love make the Subject of its Conquests and the Ornament of its Triumphs This is Divine Love in its Glory in its Fountain This is the Divine Nature in the Person of the Father This is the Glory of Free-Grace 2. Inlet into the Fountain of Divine Love All the Riches of Love are seated in the Person of the Father The Apostle applyeth the Riches of Grace to the Father Ephes. 1. 7. According to the Riches of his Grace Three things meet in Riches Preciousness Plenty Power Every thing is purest and so most precious every thing is most united and so most plentiful and so most powerful every thing thus is richest in its Fountain The first Person is the Fountain of Divine Love For in him are the riches of Grace Love is Richest in the Father The heart of the Father is the Treasury of Love No where is Love so pure so unalâ—ayed so precious as in the heart of the Father Traffick O Man for the Treasure of this Love with all thy faculties with all that thou hast and art This Merchandise is beyond that of Gold and Rubies Traffick to this Coast of Spices to this Land of rich and precious Cordials the Land of the purest Love the heart of the Father No where is Love so plentiful in such abundance as in the heart of the Father The heart of the Father is infinitely larger than the Sea yet doth Love cover it as waters do the Sea where it is deepest when it is fullest Cast thy world of Sins O guilty Soul with all thy Mountains of guilt into this Sea of Love Love shall cover them that they shall never appear more If thou seek for them thou shalt not find them Come drink thy fill of Loves O dry and thirsty Soul from this rich and full Spring in the heart of the Father Come thou most insatiate Soul cast thy self into this full Sea of Loves in the Bosom of the Father hath thy self roul thy self in the midst of its rich Billows which rise as high as Heaven No where is Love so powerful so irresistible so full of vertue as in the heart of the Father Wash thy heart in this Fountain and it shall be healed of the Leprosy of every Lust. Lay thy heart down in this Spring in the Bosom of the Father and all its hardnesses shall be dissolved Drink in these waters of Love fresh from the heart of the Father and it shall be a powerful Cordial in thine heart It shall restore thy Life thy Strength the complexion of thy Soul thy Beauty thy Spirits thy Joys as at first as in Paradise as in Heaven as in thine Eternal Original 3. Inlet The Father in the Trinity is the Fountain of all Relations and so the Fountain of Love Father is the sweetest of all Names the Name of the highest tenderest purest and most perfect sweetness A Father is the first Relation and the Fountain of all Relations Adam was first a Father then a Husband So the Humane Nature from him streamed forth into Husband and Wives Sons and Daughters Brethren and Sisters into all Degrees of Kindred Allyances and Friendships Ephes. 3. 15. St. Paul saith that from the Father the whole Family in Heaven and Earth is named Some render that word Family the Fatherhood or Paternity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Fathers in that Relation all the Fatherhoods and Paternities of every Father in Heaven and Earth lyeth first in that first Father the first Person in the Trinity as in their Fountain What comfort is this to every tender careful grieved Father of every sick sinful or lost Child The true Father to thy Child which acteth the part of the Father behind the vail of the shadowy Father in thee is the Father in the Trinity He is the strength sweetness and truth of the Relation every where The Paternity the Fatherhood every where is named from him But if we take the word according to our Translation it affordeth us the same sweet sense more fully The whole Family in Heaven and Earth is named from him from the Father of our Lord Jesus A Family is a chain of Relations which are as so many Links in the chain fastned one to another Father Mother Husband Wife Brother Sister Children Friends All these are named from the Eternal Father All these sweet dear names of Union of Love agree first most properly most truly to him who is the Supream Unity the Original and Fountain of all Unions of all Love All these are named from him He is the true Parent in the Parents the true Child Husband Wife Brother Sister Friend in thy Child thy Husband thy Wife thy Brother thy Sister thy Friends He is descended into all these shadoweth himself under them subsisteth as the truth and substance in them It is this descent of his in them this Presence and Appearance of his which giveth these names to them Love is either the Relation itself or the Blood which runneth along in the vein of every Relation Every Relation is a Union Every Union is Love in its proper kind and degree The Original the Fountain of all Unions of all Loves of all Relations is the Supream Unity which is the Father the first Person in the Trinity All Relations in Heaven and Earth all Unions are broken pieces of the great Diamond of Divine Love The Father is this great Diamond of Divine Love
Entire Eternal the first and highest Unity in which all Unions lie together undivided compleat making up one Sweetness which hath the names and rellishes of all sweetnesses which giveth name and rellish to every sweetness which is above all names and rellishes unexpressible incomprehensible This is the Love-spring in the Trinity of Divine Love This is the Father in the Trinity of the Divine Nature Use. 1. Give all Glory to Free-Grace Ascribe all Riches to it Set your Love upon it This is the Fountain of Divine Love in the Bosom of the Father This is the Fountain of Israel This is the Fountain of the God Head This is your own your only Fountain O Saints All your streams of Life Grace Comfort Glory arise out of this Love-spring in Eternity which is the heart of the Father This is the Fountain this is the Father of Jesus Christ your Fountain and Father in him He that hath drunk the Waters of Life and Love from this Well will never thirst more after any other Waters or drink of any other Spring We read in Numbers of a Well in the Wilderness which the Princes digged with their Staves and sung to it Spring O Well O wandring Souls behold your Well which is before you in every Wilderness The Prince of Life your Jesus hath dig'd and opened it for you from the depths of the God-Head with the Staff the Scepter of his Spirit Look to no other Fountain But sing continually to this Spring O Well Spring O thou heart of the Father Spring in mine heart Spring with streams of Divine Truth Spring with streams of Divine Strength Spring with streams of Divine Joy Send forth thy streams over all my Soul and Body Make all my powers and parts to sing like the Garden of Eden O thou Fountain of Gardens My Prince hath dig'd and opened thee in my heart O thou heart of the Father with the Staff of his Spirit Open mine Eyes O Blessed Spirit that by thee I may see this Fountain which by thee is opened in me It was at the Fountain that Jacob and his beloved Rachel first met The Daughters of Laban came thither to water their Flocks But the Well had a great stone upon it which they could not move Jacob rolled away the Stone and watered their Flocks for them From thence they brought Jacob to their Fathers House knew him for their neer Kinsman and were marryed to him It is at this Fountain of Free-Grace that the Lord Jesus and the elect Soul first meet Sin Death and Wrath make the Stone which cover this Spring The Lord Jesus rolleth away this Stone that thou and all thy Fathers Flocks with thee all the Principles and Powers of Life in thee may drink of this Well Here the Lord Jesus looketh upon thee and loveth thee Here he maketh himself known to thee to be thy Brother and taketh thee to be his Bride From this Well he goeth home with thee unto thy Fathers House into thine heart into thy natural Spirit and thine Earthly Image in these to marry thee to himself to make the fruitful to Eternal Glory to enclose this door of thy natural Spirit with Boards of Cedar a Divine Beauty Sweetness and Incorruptibility to build upon the wall of thine Earthly Image a Palace of Silver into which he will invite his Father the Holy Angels all glorified Spirits to feast and inhabit with himself and thee There was often contention for Wells between the Servants of Abimelech and the Servants of Isaac These digged them and the others stopped them up Contend O Believers for this your Well of Free-Grace Suffer no Aegyptians or Philistines to stop it up by casting in the Earth or Stones and Rubbish of Free-Will of any Wisdom Work or Worth in the Creature As Earth cast into a Spring defileth it so by every thing of the Creature mingled with the Waters of this Fountain they lose their clearness their sweetness their vertue Keep this Spring of the Fathers heart of Free-Grace pure So shalt thou see a clear shining deep of Divine Sweetnesses without any Bottom the Glorious Deep of Eternity itself In the clearness of this Spring shalt thou see thine own Face From the freshness of this Spring thou shalt drink in perpetually new Floods of all living Sweetnesses With the pure Waters of this Spring thou shalt preserve thine heart ever new ever soft ever flourishing with all Joys ever fruitful in all Graces O Saints Keep this Love-Spring the Fountain of Free-Grace open keep it pure in your Spirits Use. 2. Learn this Divine skill O Christians which comprehendeth all the rich mysteries of the Gospel in it Rise up new every moment with all things round about you out of this Fountain of Love in Eternity the Bosom of the Father Return again every moment with all your troop into this Fountain of Love the Bosom of the Father Lay your selves down for ever here Here alone is Jesus Christ in his naked Beauties nakedly embraced Seek see and enjoy all your pleasant Relations all pleasant Unions in this Unity of Divine Love the heart of the Father as in their proper Fountain Here is the Truth here is the Life of them all in their Original Here they are unchangeable Here they are as Sun-beams before they come forth descend divide grow shadowy and fading As we keep Flowers fresh by setting their stalks in Water So say of all your Relations in their shadows on Earth of all your sweet things with their Sweetnesses Who is their Father Answer thy self The Fountain of Love Then keep them with their stalks in this Fountain So shall they be ever fresh ever sweet to thee 2. Person The Love-Birth God is Love The three Persons in the Trinity are Love in a three-fold Form and Property or in a threefold Distinct and opposite Relation to itself within itself for the enjoyment of itself in the secret of Eternity abstracted from all Creatures infinitely before them and above them I have spoken of the first Person in this Trinity of Divine Love the Father the Fountain of Love in Eternity I come now to speak of the second Person The God-Head in the second Person is Divine Love in its Eternal Birth and Image The Fountain of Divine Love which is the Father bringeth forth from itself within itself an Eternal Birth the compleat Image of itself the Supreme Loveliness and Beauty This is our Jesus in the Bosom of the Father I shall endeavour to draw the Curtain from before this Blessed and Glorious Birth of Divine Love the Beloved the only one of all Holy and Heavenly Spirits I shall endeavour to set this most desired and most pleasant Person our Lord Jesus before the Eyes of your mind by five Characters or Marks The second Person in the Trinity is 1. The Birth or Image of Divine Love 2. The First 3. The Fairest 4. The Freshest 5. The Fullest Birth and Image of Divine Love 1. Character The Lord Jesus is
than the Son without the Father Both are from Eternity both equally Eternal in this sacred Mystery and Trinity of the Divine Nature of Divine Love Prov. 8. This Son of Love is brought in speaking of himself and his Father Before the Mountains were formed ere yet the foundations of the Earth were laid I was before him as one brought up with him his delight day by day Before all the Creatures in Eternity the Lord Jesus alone was with the Father and none other besides him He was bred up together with him the Lamb the lovely the beloved Birth and Object of all his Loves the delight of his Eyes that fed at his Table and lay in his Bosom If you ask now what the Father did before he made the World the answer is full and sweet the Father in the infiniteness of Eternity brought forth Jesus Christ delighted himself in Jesus Christ the only Birth of all his Love and Desires the entirâ— Image of all his Loves and Joys Use. If you would be Holy Heavenly and Happy if you would be perfect in all Graces Joys and Glories as your Heavenly Father is perfect 〈◊〉 like him in this He is taken up with his Son Jesus alone before above a Creatures in Eternity Let this Jesus as he is the Birth and Image of all Dâ—â—vine Loves in the Father the Fountain of Love be your only one the 〈◊〉 Birth and beautiful Image of your Spirits continually before you bred 〈◊〉 with you into every Age Form and State your only delight day by da This is the first Birâ—â— of Love the Birth of Love in Eternity All those Birth of Love and lovely Images which are in the Creature Shadowy Finite Fâ—â—ding are here Substantial a Spiritual and Heavenly Substance Infinite Endlesâ— Ever-flourishing 3. Character The Lord Jesus as he is the second Person in the Trinity is the fairâ—â— Birth of Divine Love We read 1 Cor. 13. 5. Love behaveth not itself unseemâ— doth nothing uncomely The word uncomely signifieth a want of Proportion Haâ—â—mony Order Figure which make all Beauty and Musick every where Loâ—â— can conceive can form nothing within itself can bring forth nothing froâ— itself but its proper Object its proper effect which is suitable to it 〈◊〉 is Loveliness and Beauty As the Trees of Paradise had their Seed in them so every Birth of Love is in every part full of the Seeds of Love by which begetteth Love again full of the Beams of Love which kindle the sweâ— heat and fire of Love This is loveliness which soweth the Seeds of Loâ—â— and sendeth forth the Beams of Love into Spirits round about it As the 〈◊〉 the Supreme Eye of the visible World is to the Light so is Love the Eyâ—â— and heart of Eternity to loveliness Loveliness is the proper Emanation 〈◊〉 Image of Love by which it planteth itself in all Eyes and Hearts attractâ—â— all things into the Golden Circle and Center into the Glorious Palace of 〈◊〉 Blessed and Eternal Unity in itself which is itself Love then bringeth forth Loveliness and Beauty the Divine Love alâ— vine Loveliness and Beauty the Supreme Love the Supreme Loveliness and Beauty So the Lord Jesus is Beauty itself a Divineâ— Beauty the Supream Beauty the fairest Birth of Love being the first the only Birth of the Father the Fountain of Divine Love Love at the highest Love in its first Sweetness John 1. 14. We saith the Holy Apostle speaking of Jesus Christ saw his Glory the Glory as of the Only-begotten Son of God The Son of God is the only Birth of Love from the Father the Fountain of Love in two respects Comparatively Comprehensively First The Lord Jesus is the only Birth and Image of Divine Love Comparatively for his excelling loveliness We saw his Glory as the Glory of the Only-begotten of the Father So great a Glory shineth in his Person as darkneth all other Beauties all other Births and Images of Love maketh them quite to disappear and seem none at all Secondly Our Beloved Jesus is the only Birth and Image of Divine Love Comprehensively All his Saints are in thine hand All Holy Births and Images of the Father the Spring of Love in Eternity all Divine Lovelinesses the works of this curious Workman all the Jewels of Beauty framed by the skill of the first and Supreme Love in the heart of the Father all are comprehended in this Birth and Image all adorn the Person of Jesus Christ are there in their highest lustre and take their Beauty from him Thus is the Son of God the fairest Birth and Image of Divine Love Use. 1. O Sinners This is that Jesus who wooeth you the fairest of all things Beauty itself the Divine the Supreme Beauty Object no more against him and your union with him Obj. 1. Say not you are unworthy of him it cannot be that he should love Creatures so unlovely as you are Ans. He who would be your Bridegroom will be your Beauty What Bosom of the Highest and Divinest Love are you not fit for when he who is the Highest and Divinest Beauty is your Loveliness What stains can appear in you when the fairest Image from the Fountain of Love comprehending in itself innumerable Glories all Divine all Supreme descendeth upon you and wrappeth you up entirely in itself Obj 2. Say not you are unfit you cannot believe his Love you cannot love him again you shall never be pure and lovely like him to please him to honour him Ans. He who offereth himself to be your Beauty and Loveliness will be your Lover your Bridegroom This Glorious Spirit the Life of all Divine Loveliness will be the Husband of your Spirits All your Fruit shall be from him He who is the fairest Birth and Image from the Fountain of Love will be the Birth of all Spiritual and Heavenly Beauties in you of all Graces Comforts and Glories He will be the lovely Image springing up the root of Love the heart of the Father into your whole Spirit Soul and Body Object then no more Make plain his way Lay open your hearts to this Jesus who cometh to be a Divine Beauty to thy Person a Divine Bridegroom to thy Spirit the Divine Birth of Faith of Love of all Graces Glories Joys and Immortality in thee He will be better to thee than all thy Righteousness sweeter to thee than all thy Lusts Lovelier than all the Idolâ— of thine Eyes and Heart Fruitfuller than all thine hopes Use. 2. O Saints Behold another of your rich Jewels See here that Jewel which when you wear filleth Heaven and Earth with the brightness and sweetness of its light round about you dazleth blindeth and confoundeth the Devils that they cannot come near you to hurt you attracteth and draweth down the Angels from Heaven to gaze upon you to admire you to attend round about you to encompass you whithersoever you go yea allureth ravisheth the heart of the Father himself to come and inhabit in you
Behold the true Figure of Passionate Persons whose Wrath Envy Hatred Malice are Fire-brands Kindled from Hell and fastned to their Lusts as to their taâ—ls in which they carry them burning about thorow all things In the Holy of Holies was placed a Mercy-Seat all of Beaten Gold the Throne of Grace the Throne of Love Out of this Throne of one piece with it rose up two Cherubims of Beaten Gold They stretched forth their Wings they set their faces one to the other They together looked down to the Mercy-Seat This is the Heavenly Figure of your Christ and you O ye Children of Love in your Love-Union and Spiritual Communion God in Christ Christ in the Glory of the Father is the Golden Mercy-Seat the Throne of Love The Saints are the Cherubims the Children of Love rising up from the Throne of Love of one piece of Gold of one love-Love-Spirit with it With their Faces their Divine part they look one to another and maintain a mutual society They spread their Hearts their Spiritual understandings their Spiritual affections to each other and so meet so embrace With united Spirits they look down to the Throne of Love in the midst of them out of which they grow up together from which they continually draw fresh Beams fresh Love life and Joy O Saints O Holy Souls be rooted in Love grow up out of this Throne of Love Shine forth with Faces of Love spread forth wings of Love Be in all things one piece one pure Gold of Divine Love with the Throne of Love the Divine Nature For God is Love I am now come to the period of my discourse upon the first part of my Doctrine The Love of God The second part is the Effusion or pouring forth of Divine Love I shall express this to you by six Properties The Love of God is poured forth in Jesus Christ. 1. Freely 2. Purely 3. Plentifully 4. Powerfully 5. Essentially 6. Eternally 1. Property The Love of God is poured forth in Jesus Christ freely 2. Sam. 7. 21. David is brought in as a Type of Jesus Christ. He sitteth in the Temple beâ—ore the Lord when he was setled in his Kingdom and at the height of his Kingly Glory Thus Jesus Christ sitteth upon his Throne in the highest Heavens before his Father He discourseth to his Father of the wonders of his Fathers Love and his own Glory What is my Fathers House that thou hast brought me hitherto v. 18. I was a Man a poor Creature a Worm of the Earth Earthy as the Dust of the Earth as low as the neathermost parts of the Earth as low and naked as the first principle of the first Creation when the Earth was empty and void when darkness covered the face of it This was my Fathers House Yet thou hast brought me hitherto thou hast brought me to thy right Hand far above all Principalities and Powers all Heavens to thy Throne Thou hast given me a new Name above every Name a Name that eminently comprehendeth all Names in it a Name that infinitely transcendeth all Names Thus Love is poured forth in Christ. Jesus Christ goeth on in the Person of David And this was yet a small thing in thy sight O Lord God thou hast spoken of thy Servants House for a great while to come v. 19. This O my Father which thou hast wrought so wonderfully these mighty Works these Miracles of Divine Love and Glory in my Person seem a small thing to thee Thou hast spoken of my House my Church my Members my Seed to reign with me in the same Kingdom of Glory to Eternity Then Jesus Christ raiseth this Love to the highest point of Admiration to a state of transcendency above the capacity and comprehension of all Humane Hearts of all Created understandings Is this the manner of Man O Lord God! Is there any thing among Men in the compass of the Creation to which this Love can be likened or with which it can be compared Is there any where any Image Figure or Resemblance of such a design such a work of Love and Glory Thus Love is poured forth in the Person of the Lord Jesus See now how freely it is poured forth According to thine own heart hast thou done all this v. 21. Indeed he bringeth in first For thy Words sake for thy Promise for thy Sons sake thine Eternal Word thine Essential Image the Ground of thy Promise the Subject of thy Love and Design the Pattern and Model of thy Work But this word springeth from that Root to which all is ultimately referred the Heart of God According to thinâ— own Heart hast thou done all this The Heart of God is the Fountain of living Loves which springeth up freely of its own accord to Eternal Joys and Glories in the Person of Christ. The Love of God in Christ receiveth its Beginning Force Form Fashion and Finishing from the Heart of the Father All the Works of God are said in the Epistle to the Hebrews to have been Finished from the Beginning of the World All the Loves of God all the Works of Divine Love manifested and wrought in the Blessed Person of our Lord Jesus were finished from Eternity in the heart of his Father All Tides are from the Aestuation of the Sea The Sea boyling up from its Bottom as it riseth and dilateth itself poureth forth floods of Waters into all Rivers which run along in the Bosom of the Earth The Heart of God is the great Sea of Love This from its own Divine Heart Height and Fulness filleth all Spirits with its Heavenly Floods in the Bosom of Jesus Christ. The Will in the Soul is said by a learned Man to be Amplitudo Intellectûs the understanding in its full extâ—nt The Love of God poured forth upon the Person of Christ and upon all the Saints upon all things â—n him is Amplitudo Cordis Divinâ— the largeness of Gods Heart the Heart of God in its full extent and latitude So David addeth in the same place that God doth all this to shew his Greatness the Greatness of his Heart for he faith This is to make thy Servant know v. 21. To display thy self to draw a perfect draught of thy self in the Person of Christ. In what The next verse expresseth it Wherefore thou art Great v. 22. James 1. 5. God is said to give to all men liberally and to upbraid none Love is implyed in the gift Freedom in the liberality and gentleness without reproach The Person of Christ is signified in the universality All Men. Christ is one among the rest of Men Christ is the Fulness of Mankind He took not upon him the Person but the nature of man unrestrained to any particular Person His Humane Nature was not a Branch or an Apple but the Apple-Tree There are two expressions which St. James maketh use of here to set forth the Freedom of Divine Love in the effusions of it 1. He giveth Liberally The Word in Greek is Simply
without any Reserve without any Division of the Heart Simplicity is Unity The Intentness of the Mind upon One Thing The heart of God All the Thoughts of his heart All the Powers of the Godhead All the Divine Attributes are united and intended upon This One Thing alone Love poured forth on the Person of the Lord Jesus Simplicity is without Alteration or Composition The heart of God is single in this Natural unchangeable This is the One Thing the Onely Thing of God's heart This is the Sâ—mplicity of the Divine Operations from Eâ—ernity to Eternity The Effusion of Love in the Person of Christ There may be many Shadows many Vails many Windings But this is the Simplicity the naked Face of the Divine Design of the Divine Work from the Beginning to the End as it lieth in the heart of God 2. Upbraiding none To upbraid is to object some Evil as an Argument of withholding some Act of Love or exercising some Act of Wrath. John 1. 2. 9. Jesus Christ is called the Lamb which taketh away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollit taketh up beareth the Sins of the World When the Father was to pour forth his Love upon Christ he did not reproach him saying Thou hast the Sins of all the World upon thee Thou hast upon thee Millions of Whoredomes Adulteries Incests Treasons Witchcrafts Murthers Idolatries Rebellious Blaspemies Horrid Profanenesses Apostasies Spiritual wickednesses in Heavenly Angelical Divine Forms the proper Sins of Devils Thou hast many Davids Amnons Absaloms Manassehs Mary Magdalens many Peters many Judas's in thee and comest thou to me for Love How can I give thee my Love Instead of this when he is Baptized into that publick Ministry in which he professedly beareth the Sins of all the World before Men and Angels in which he beareth the Person of the greatest Sinners that ever were in the open Eye of Heaven Heaven openeth upon him the God-Head descendeth upon him visibly in a living Form of Love in the Form of a Dove a voice cometh to him from the Father This is my Beloved Son in whom I am well pleased St. Paul saith Love thinketh no Evil. Solomon saith Love covereth All Sin When the Father should express Love to Christ in the Person of a Sinner he doth not object thy Unloveliness thy Filth thy want of Love thy enmity neither to deny Love nor to make the manner of expressing love lâ—ss sweet less lovely No. As the Seâ— when it floweth covereth all the Sand on the Shore round about with Multitudes of deep Waters so God when he poureth forth his love in Jesus Christ drowneth Eternally the innumerable multitudes of thy Sins with mighty and unfathomable Seas of Love which never return to leave them naked or bare to any Eye any more for ever God poureth forth his Love in Jesus Christ freely that is 1. Naturally 2 Nakedly 3. Indifferently 1. God poureth forth his Love in Christ Naturally Mat. 3. 17. This is my Beloved Son in whom I am well pleased Every Faculty or Power is carried forth naturally to its proper object Jesus Christ is the proper object of the Fathers Love The most perfect work of Nature in every thing is to bring forth its like Then nothing so Naturally so Powerfully attracteth love so delighteth aâ— this similitude doth The most perfect and perpetual Act of the Divine Nature in the Father is to bring forth the most perfect Image of himself in the Person of Christ then to pour forth himself in all Divine Loves and Pleasures into his Bosom Pleasure accompanieth all natural operations Pleasure naturally drawetâ— every Spirit Jesus Christ draweth the Heart of the Father all his love entirely to himself because the Father is pleased in him He is the Rest and Joy of his Father Three Things follow upon This â—aturalness of the Father's Love in Christ 1. Sweetness 2. Force 3. Duration 1. Sweetness That is ever Sweetest which is most Natural Live Honey is most esteemed because it droppeth Naturally of its own accord from the Honey-Comb Thou who hungrest after the Love of God lye down in the arms of thy Jesus There Love will drop and fall from the Heart of the Father into the Mouth of thy Spirit as Freely as Naturally as Sweetly as 〈◊〉 Live Honey from the Hâ—ny-Comb 2. Force That which is Natural hath the Greatest Force in it Every Natural Agent worketh to the utmost of its Power Thou who wantest Love be found in Jesus Christ. As the Sun every moment poureth forth All hâ—â— Beams from every part of him because he shineth Naturally so will the Father pour forth himself in Millions of Loves from every Point of his Hearâ— of his Godhead he will pour forth himself in All his Loves he will poâ—â— forth himself All in Loves upon Thee in Jesus Christ. For the Father as Naturally loveth in Jesus Christ as the Sun-shineth 3. Duration Nothing violent unnatural continueth Psal. 30. 5. His angâ—â— endureth but a moment In his favour there is Life Clouds and Storms 〈◊〉 not long They are a violence upon the Air and Praeternatural to it Calmâ—â— Serenities and Clear Sunshines are its Natural State Clouds and Storms of wrath are a Force upon the Divine Nature Strange to it a Disguise upon it The Blessed Calms Serenities and Sun shines of Loves of Love are its proper State Comfort thy self then O afflicted Soul The rain will be over the storm will be pass't away The sweet and clear the Golden the Glorious smiles of Love will return after the Storm and Rain These will rest the Last in the Face of God and upon thy Spirit Wrath is but for a moment at longest the moment of this Life this Shadow this short Dream of Lifes The Truth of Life the Perpetuity of Life Eternity is for Love 2. God poureth forth his Love in Christ Nakedly John 3. 34 God giveth him his Spirit without Measure The Spirit is Love in a Living Person in its Eternal Substance in its Native Seat in its Unlimited Freedom as Light in the Sun God saith to the Lord Jesus I will not stand to measure out my Love to thee Take it All. I will not give thee a Jewel out of my Cabinet but my Cabinet of Jewels I will not give thee an Apple of Love off from the Tree but the Tree of Love with all ripe and pleasant Fruits of Love hanging upon it I will not give thee some Spice from the Island but the Island of Spices the Land of Loves where they grow and increase eternally I will give thee the Infinite Eternal Spirit of Love himself where all the Treasures of Love â—re without number measure or End The Face of Divine Love in Jesus Christ hath no Vail upon it though â—ever so thin no Cloud upon it though never so fine No. Its Love shineth â—orth in Jesus Christ with a naâ—ed face in its Strength with all its Beauties â—ll its Sweetnesses Thou who art weary who art heavy laden with any
Debt any Burthen 〈◊〉 Guilt Sin or Sorrow come lay thy head upon this Pillow the Naked â—eart of God in the Naked Bosom of Jesus Christ. Here thou wilt sleep and thy â—eep will be sweet to thee thou wilt forget thy Debts and Cares thou wilt 〈◊〉 no weight no burthen upon thee any more 3. The Love of God poureth forth itself in Christ Indifferently that is 1. Without Distinction 2. â—ithout Condition 1. The Love of God poureth forth itself in Christ without Distinction John 〈◊〉 16. God so loved the World that he gave his onely-begotten Son that whosoâ—ver believeth in him should not perish but should have everlasting Life Let 〈◊〉 Sinners let all the Souls of all Mankind hear this All Persons all States 〈◊〉 Dâ—grees the Persons of all Sinners All States and Degrees of Sin are Aâ—â—e to the Love of God in Jesus Christ. It findeth no Distinctions It maketh â—ll Distinctions by its own Election Descent and Operation It taketh away 〈◊〉 Distinctions by putting the greatest Comeliness upon the most uncomely â—rts by pouring forth itself in the greatest Loveliness upon the unloveliest â—arts by being Infinite in the Effusion of itself upon Every Part of Christs 〈◊〉 The First Matter is said by learned men to be a Deep of Emptiness and Darkness a meer Possibility a Pure Passiveness to all Forms of Things Such Matter such a Subject is every Soul to the Divine Love in Christ. Every Soul is in itself a great Deep covered with the Blackness of a Darkness But it is to This Love a meer Possibility a Pure Passiveness It cannot actuate itself to a Complyance or a Resistance Love cometh to it as its Form infuseth itself into it penetrateth thorow the whole Substance of it filleth it in every Part. Love reigneth Powerfully over it reigneth gloriously in it maketh it a Kingdom of Love maketh it a Lovely Queen to itself standing at its own right hand reigning and ruling together with itself in this New Kingdom of Love Rom. 5. 20. Where Sin abounded there Grace hath abounded much more Seas and rivers have their High-Water Marks Thus far their Waters come when they are highest but no further The Sea of Divine Love in the Bosom of Christ hath no High-Water Mark no Bound Thus far Love shall flow thus high its pure and sweet Waves shall rise to wash to make white to make new to overflow Sinners of such Circumstances But beyond this no Love shall pass to Sins of such aggravations of so deep and foul a Dye to Sins against so much Light so much Love to Sins so often repeated after so many new Repentances new Resolutions to Sins so black so bloody No The Love of God is without Distinction to all Sins and over all Sinners in Jesus Christ. If It maketh any Difference It floweth first It riseth highest there where Sin hath most abounded that there It may be most Glorified The Love of God in Jesus Christ maketh the greatest Sinners its Patterns to all the World of Men and Angels Its Master-pieces to Eternity 1 Tim. 1. 15. God had mercy on me the Chiefest of Sinners that I might be an Ensample to all that shall believe in ages to come saith St. Paul The holy Apostle doth not speak vainly when he calleth himself The Chief of Sinners he speaketh the truth in the Holy Ghost and lyeth not He setteth himself as a Light on a high Watch-Tower to all thorow all ages that shall faâ—â— upon Seas of Lust in a dark Night of Ignorance and Unbelief exposed to Storms of Wrath. He inviteth them to make thither there they shall be safe they shall find rest they shall find a Heven of Divine Love in the Bosom of Jesus Christ defended by the Rocks of Eternity the Divine Attributes from every wind No Vessel will fear want of water there where it seeth the greatest Ship of the greatest burthen deepest loaden which draweth the greatest depth of waters to sail safely St. Paul being dead yet speaketh to the greatest Sinners in every age after this manner Behold a Sea of Love a Channel of Love the Love of God poured forth in the Bosom of Jesus Christ. My self the greatest Sinner deepest loaden with Sin and Guilt who draw the greatest depth of Love have here found Love enough unfathomable Love on which I have bin carried safely triumphantly unto that Flourishing Land of Glory where now I feast continually with all Blessed Spirits in the midst of all Incorruptible Beauties and Joyes Let no sinner ever after me doubt to trust himself to this Channel to put himself upon this Sea of Love in the Bosom of the Lord Jesus Thus the Love of God poureth forth itself without Distinction in the Glorified Person of our Blessed Saviour 2. The Father poureth forth his Love in Christ Indifferently that is Without Condition 1. The Love of the Father dependeth upon no Conditions between himself and his Son the Father doth not say to Christ I will pour forth my Love in thee for Sinners but upon this Condition that thou make thy Soul an offering for Sin that thou satisfie my Justice and my Wrath that thou take upon thee to make them capable of my Love suitable to me in Holiness and Spirituality All that the Lord Jesus hath done or suffered is no Condition but Consequent of the Father's Love Love is the Sea These are the many Springs by which it variously boileth up the many Streams and Windings in which it playeth with itself as it runneth along in this Earthly Image until it return into the Sea itself again from whence it came The Lord Jesus testifieth The Words which I speak are not mine but the Father's He doth the Works It is the First the Supreme Love itself which shut up itself in Flesh which was made Flesh It is That Love which weepeth bleedeth dyeth which hangeth upon the Cross lieth in the Grave It is that Love which riseth again maketh itself a Spirit ascendeth up on high taketh to itself Its First and great Glory It is that Love which as a Spirit cometh to thee Invisibly by day and by Night which is now with thee Invisibly wooing thee in all Forms in Its Blood in Its Beauties by all means working itself into thine heart It is The Love of the Father That Love which is the Onely Father which doth all the Works which speaketh all the Words in the Person of the Lord Jesus It is the same Gold which is stampt in several pieces with several Images to make Crowns Angels Twenty shilling Pieces Coin and Currant Money for Traffick The Incarnation Active Obedience Sufferings Resurrection Intercession of the Lord Jesus his Presence his Powers his Operations in the Spirit are All The same Gold The same Divine Love in several Forms bearing several Figures for Traffick and Commerce between God and the Creature When thou presentest to God the Blood the Glory the Intercession the Spiritual Operations the Graces of the Lord Jesus
thou settest before him his Love himself in various Manners in various Mysteries The Onely Coin the Onely Currant Money the Onely Means of Commerce in the Kingdom of Heaven is Love the First Supreme Eternal Love the Gold of Eternity the most high and most Glorious Unity in all varieties stampt with all Figures 2. The Father in giving his Love maketh no Condition with Sinners He doth not say I give thee my Love for that Sinner upon Condition that he be humbled that he accept of my Love that he believe in thee The Gospel is a Covenant of Grace The Covenant is All Love The Covenant is Compleat in the Person of Christ who is The Divine Love Eternal Love in a Divine Infinite Eternal Person I have given him saith the Lord by the Prophet Esaâ—ah for a Covenant to the Natiâ—ns All Preparations Qualifications Acceptations are not Conditions of This Love but Infallible Consequents not Causes without which the Covenant hath no Force but Irresistible Immutable Effects of it By Grace ye are saved Ephes. 2. The whole Work of our Salvation from the Begining to the End from the first Design in Eternity to the last Act in Eternity is Pure Love Divine Love shineth in upon a Dark Spirit Enlightneth Awakneth Convinceth it by Its own Heavenly Brightness Divine Love burneth up flameth in a Defiled Dead heart raiseth a Divine Life and Sense in it melteth it consumeth its Dross maketh it new The Love of the Father in the Bosom of the Lord Jesus is the Golden Mine out of which a Saint is first taken the Flaming Mint where he is Melted refined made pure Gold and stamp't with the Divine Image Rev. 1. 5. 6. He saith St John of our Lord Jesus hath loved us and washed us in his own blood and made us Kings and Priests to God his Father The Love of the Father in the heart of Christ is our onely Fountain All the Blood which streameth from the Wounds of Christ to wash us runneth down from this Fountain This Love is the Costly Ointment running down upon all our Persons anointing us for Priests and Kings Poor Soul which lyest in thy Sins which lyest a Slave in Chains at the bottom of a Dark Deep and Miry Dungeon The Love of the Father in the Person of the Lord Jesus cometh to thee It taketh thee into itself as a Bath of most pretious Blood in which It cleanseth thee from all thy filth cherisheth all thy parts bringeth thee to thy self to a Divine Beauty to a Divine Warmth sense and Life This Love setteth itself as a Priestly and Kingly Crown upoâ— thy Head It infuseth itself as a Priestly and Kingly Spirit into thee 〈◊〉 changeth itself in thine Iron Chains into Bracelets of Gold upon thee in thâ— Dungeon into a Temple and Palace It filleth thee this Temple this Palace round about thee with Its own clear and Proper Appearance in the Glory 〈◊〉 God Thus it dwelleth with thee Eternally Thus the Love of the Fatheâ— in the heart of Christ softneth enliveneth washeth thee with Its own Blood maketh thee by itself a Priest and King to itself Eternally I have done with the first Property in the Effusion of Divine Love Freedoâ— Use. 1. The Gospel is compared to a Marriage-Feast for a King's Son Goâ— the Father is The King His Son is the Bridegroom Eternal Love attendeâ— with all The Lovelinesses and Joys of That Love are The Feast Thou 〈◊〉 Man O Sinner Thy Soul is invited to this Feast of Love not onely to 〈◊〉 Guest but The Beautiful Blessed Bride The Ministers the Angels The Spirit of Love himself are sent forth as Eâ—bassadours to bring thee to This Marriage 1. Obj. Say not I am Unworthy Unlovely in my Sins and shame Answ. This Love is free It seeketh not but bringeth Loveliness along with it This Love is itself The Wedding-Garment and the Marriage-Crown This Feast as thou eatest giveth thee strength Beauty and a Right to it This Feast of Love maketh Its Guest This Marriage of Love maketh a Bride Obj. 2. How can I leave my precious and pleasant Things for This Love Answ. Canst thou not part with a single dying Flower in thy hand for a Root of Flowers to set in thine heart in thy Garden The Love of God is The Root of all Precious and Pleasant Things in Eternity Canst thou not part with a Shadow for the Substance a Picture for the Life a Counterfeit for the Truth a glass Diamond or Pearl for a right Diamond the true Pearl All thy Pleasant Things here are Shadows Pictures counterfeits This Love is All Pleasantnesses all Preciousnesses in their Substance Life Truth Obj. 3. I am weak I shall dishonour This Love I shall be disloyal to It. I shall return to my Lusts. Ans. This Love requireth no Qualifications but worketh all Give up thy self to be the Creature of This Love This Love will make Thee a Heavenly Bride to itself out of Nothing out of Contrariety Enmity This Love will be both a new a Divine Creation of Thee and a Continual Preservation This Preservation shall be a Continued Creation of Love Resign thy self to This Love which is the onely Fountain of Life and of all Loveliness Use. 2. Love again Who planteth a Vine and drinketh not of the Wine The Father planteth Jesus Christ his Love his Vine in thy Soul Let him drink of the Wine of thy Loves Love thy God with the same Freedom Simplicity and Sweetness with the Same Naturalness Nakedness and Force with which he loveth Thee Use. 3. Love one another as God loveth you Pour forth all your Love into the Bosom of Christ. There let it run into the Bosom of every Saint of every Creature There love one another without Distinction without Condition Freely receive one another into embrace one another in the Riches of the Grace and Glory of Jesus Christ as the Father receiveth and embraceth you Use 4. Abide in the Love of the Father 1. Abide in the Father's Love by Faith in the Lord Jesus The Glorified Person of Christ is the Land of Life the Land of Love the Love of the Father is the Sweetness and Fatness of this Land Faith is the root of thy Soul in this Pleasant Land By Faith thy Soul is vitally fixed in this Divine Soil in the midst of all the Sweetnesses and Pretious Sap of Divine Love By Faith thou drawest the rich heart of this Glorious Earth the Love of The Father to thy self Thou feedest upon It nourishest thy self by It and growest up to an Entire Tree of Love 2. Abide in this Love by holiness Holiness is the lovely Fruit which springeth up out of the Love of the Father and is Its Food Holiness is the Purity of the Spirit by which the flame of heavenly Love liveth and spreaded itself there Holiness is the Spiritual Chastity of the Soul to her heavenly Bridegroom 3. Abide in the Father's Love by keeping his Commandments The Commands of
the Father are Beams of Love which he shooteth into our Bosoms Obedience to them is the Reception of these Beams and the Reflection of them back again into the Bosom of God Obedience is the Activity of Divine Love enlarging itself freely in our Souls If it be contracted or shut up it goeth out 4. Abide in the Father's Love by the Peace of your Spirits Peace of Spirit is a Heavenly Calms and Serenity which freely receiveth and preserveth entire the Beams and Sunshine of Divine Love Passions are Clouds and Storms which cut off and darken the Beams of Love The Spirit of Love resteth not upon an Angry or Melancholy Man 5. Abide in the Father's Love by Spiritual Joy Joy is Love flaming One saith that Laughter is the Dance of the Spirits their freest Motion in Harmony and that the Light of the Heavens is the Laughter of Angels Spiritual Joy is the Laughter of Divine Love of the Eternal Spirit which is Love in our Spirits True Joy is Eternal Love the Eternal Spirit in Its Freest Motions in Its fullest Harmony and Complacency in our Spirits 6. Abide in the Love of the Father by Heavenliness The Presence of God in his Wrath is hell The Presence of God in his Love is Heaven Love is the Sunshine of the Godhead sweetning and guilding all things round about it after a Divine Manner as this Sun doth these Skies So far as thou abidest in a Heavenly Image of Things where every Object is covered with an Immortal Pleasantness and Glory thou abidest in the Love of God 7. Abide in the Father's Love by Spirituality Love is an Union The highest Love is the highest Unity the Unity of the highest Spirit In the Unity of this Spirit all things are Spirit of this Spirit All Varieties in this Unity of the Spirit are Spirits Divine Eternal Spirits of this Supreme Spirit in this Supreme Spirit Supreme Eternal Loves from the womb in the Bosom of this Supreme Love Abide in This Palace of Love The Unity of the Spirit Let this be thine Eternal habitation Be continually here in the Sweet and Blessed Society of Beautiful Pure Eternal Spirits Living Immortal Loves Behold Converse with all things within Thee without Thee in these Forms So shalt thou abide in the Love of the Father as It is poured forth in the Glorified Person of the Lord Jesus So This Love shall guide Thee as thou walkest into Fields of Light and Divine Pleasures into the Gardens of the Divine Nature This Love shall talk with Thee when Thou wakest as Moses and Elias talked with Jesus Christ in the Transfiguration of the Departure out of every other Image of things into this Paradise of Love flowing with all the Joyes of Life and Love in the heavenly Form of Christ. So This Love shall keep thee when thou sleepest as a Rich Canopy of Divine Substance over thy head as a Guard of Immortal Sweetnesses round about Thee as a heavenly Consort of Divine Spirit Divine Loves by their Musical Harmony continuing and crowning thy sleep I have done with the First Property of Divine Love as It is poured forth in Christ Freedom I come to the Second which is Purity 2. Property in the Effusion of Divine Love Purity The Love of God is poured forth in Jesus Christ Purely The Lord Jesus is said to be the Brightness of the Glory of God Hebr. 1. v. 2. Brightness is the Purest Light of Glory The Prime Glory in God is his Grace his Love He doth all for the Praise of the Glory of his Grace Ephes. 1. Jesus Christ in heaven in thine heart O Believer is the purest Stream the richest Flood of Divine Love the Love of the Divine Nature in the Brightness of Its Glory We are taught that this Light of the Sun which we enjoy here below is only a Shadow of that Light which shineth in the Body of the Sun itself The Sun in its highest Lustre is the Shadow of an Angel The Highest and Brightest Angel in his Purest Glories is no more than a Shadow of our Glorified Jesus He alone is the Brightness of Divine Glory without any Shade the Purity of Divine Love without any Allay Love is Loveliness in Motion As fine Gold melted into a Pure and shining Stream so is the Person of our Lord Jesus in Glory the Godhead in the Purity Perfection of all Its Lovelinesses melting itself into a most Pure Precious Stream of Love in which it runneth along winding turning meeting sporting with itself from Bosom to Bosom in the Father the Son and all the Saints O Broken-hearted Sinner who â—ittest in the Shadow of Death who wanderest in a Wilderness where there is no water ready to dye for thirst open thine Eyes see this Pure Light of Divine Love which shineth round about Thee in the midst of Thee see this Pure Stream of Divine Love which runneth along before Thee in that Wilderness thine heart the Blessed Person of thy Saviour which is this Pure Light this Pure Stream of Divine Love which filleth All. Take in the Waters of this Stream drink freely of it Cast thy self into this Stream let it cover Thee let it roul Thee along with it sport thy self in it There are Two Arguments of the Pure Effusion of Divine Love in Christ 1 The heighth of Its Sweetness 2 The Greatness of Its Virtue 1 The Love of God in Christ sheweth Its Purity by The heighth of Its Sweetness The Purest things are Sweetest The Love of God in Christ is the Rose upon its Stalk New-blown in its Virgin-Freshness and Sweetness To be Carnally-minded is Death to be Spiritually-minded is Life saith St. Paul Rom. 8. Impurity Carnality is the Death of Love dulleth embaseth embittereth it by Corrupting it Purity Spirituality is the Life of Love heighteneth and immortaliseth all its Sweetnesses all its Pleasures The Sweetness of the Love of God in Christ is made up of Three Parts 1. The Nearness of the Union 2 The Firmness of the Union 3 The Efficacy of the Union 1 The Nearness of the Union is the First Part of the Sweetness in the Love of God poured forth in the Glorified Person of our Saviour Love is an Union Where Love is Sweetest the Love-Union is Nearest The Love of God in Christ bindeth up God Christ all the Saints immediately in the most naked most warm Embraces of each other It maketh them All up into One Beautiful Body It melteth them All into One Blessed-Spirit of Divine Love The Bridegroom in the last of the Canticles expresseth his Love to his Bride after this manner If she be a Door we will inclose her with Cedar Cedar Wood is Eminent for three Things It is sweet Beautiful Incorruptible Blessed art Thou O Believer the meanest of all Believers who art a Door onely in this heavenly Temple Christ risen from the Dead a Door by which the Glories of the Godhead go in and out between the Visible and Invisible World Thy
Jesus by the Immediate Embraces of Divine Love incloseth comprehendeth thy Person entirely with the Sweetness Beauty Immortality of his own Glorified Person The Soul in the Bosom of Christ lieth as a Pleasant Island in a Sea of Love The Sea bringeth to an Island Pleasure by its prospect and by sayling upon it Safety by inclosing it Riches by Traffick unto all parts Thus thou O Saint art seated in the midst of a vast Ocean of heavenly Love This Ocâ—an of Love is thy Prospect on every side Which way soever thou lockest thou seest Waves of Love rolling and tumbling one upon the neck of another sometimes rising up as high as heaven sometimes again falling as low as Heâ—l All Storms are The Workings of this Lovely Sea of Love and Delightful Entertainments to Thee thou lanchest forth and sailest round about thy Island which is thy self upon this Sea of Love These are thy Pleasures How safe art thou How great and impregnable is thy Strength Nothing can come to thee but by a Sea of Love Divine Almighty Eternal Love Thou art inaccessible but this way by the Sea of Love No vessels can pass upon this Sea nothing can pass thorow it but Divine Forms of Love heavenly Angels and Ministers of Love Whatever other Form of things attempteth This Blessed Ocean of the Father's Love poureth forth in Jesus Christ is swallowed up by it and never seen more Thou hast Traâ—â—ick and Commerce by this Sea of Love with all things holy heavenly Beautiful and Bâ—essed every where with all Lands of Life and Joy Thou sendest forth thy Spirit thoughts and Affections into all Parts Thou bringest home all the Precious and Pleasant things of Heaven and Earth of Time and Eternity of God and the Creature Thou hast a Love-Union and by this Love-Union a Communion of Love with all the Treasures of the Godhead in the Sun and in the Moon in the Heavens above and the Deep which lieth below This is the Purity the Sweetness of the Father's Love in Christ the nearness of the Love-Union 2. The Sweetness of the Love of God in Christ sheweth itself in the Firmness of the Union What the Spouse of Christ saith of her self in the Canticles that is the Language of this Love to the Soul in Jesus Christ I took hold of him I will not let him go The Love of the Father hath taken hold of Thee will never let Thee go St. Paul Rom. 8. v. 35. maketh a Challenge What shall separate us from the Love of Christ Affliction Danger Sword the Love-Union between God and the Soul in Jesus Christ is so close so fast that the Point of the sharpest Sword cannot pierce between them the subtilest Flame cannot divide between them If it wound or burn one it must wound and burn the other also There is no Vein of Blood in the Body of Man which hath not running along beneath it an Artery a Vein of Spirits to preserve the Warmth Motion and Life of the Blood There is no Vein of Divine Providence in the whole Life of a Saint there is no Vein of Life or Death in the whole Person of a Saint which hath not a Vein of Divine Love running along inseparably with it to sweeten it to give a Spiritual a heavenly Tincture of Life Joy and Glory to it To me to live is Christ to dye is Gain saith St. Paul Philip 1. v. 21. There is nothing so Dividing as Death The Life of a Man is the Union between Soul and Body Death dissolveth this Union The Life of a Saint is the Love Union between his God and Spirit in Christ who is the Glorious head and the Golden knot of this Union Death maketh this Love-Union faster and sweeter more close more clear more compleat Dâ—ath is a Gain here The Death of a Saint is like the Tabernacle in the Wilderness Without was a course Tent of Badgers Skin exposed to the Injuries of all Weathers This was seen by the Common Eye But this was not the Tabernacle This was onely the Tent the Covering upon the Tabernacle The Tabernacle within as it appeared to the Priest's Eye which entred into it was Silk Silver Gold and Precious Stone Fine Linnen Scarlet Crimson Sky-Colour Cherubims richly wrought Be not deceived That is not the Death of a Saint That is not a Saint in Death which appeareth outwardly to the Eye of Sense so affrightful so mournful so dark so deformed so Dividing from all the Joyes of Life No. This is the Covering onely upon Death to hide the sacred Mystery from common Eyes That which is within which presenteth itself all along to the Eye of a Saint that entreth into this Death is indeed a Tabernacle of Immortal of Divine Love with all rich and pleasant Appearances wonderfully heightened The Love-Union between God and the Soul in Christ opening itself taking the Soul entirely into itself as into the true Heavens where all things which are seen are the highest Forms of Beauty in the highest Lights of Divine Glory all things that are heard tasted or felt the highest Joyes of the Divine Life with the most heightned Sweetnesses of Divine Love 3 The Sweetness of Divine Love is manifested in its Efficacy in its Sweetning Operations as it is poured forth in the Lord Jesus St. Paul saith Philip 3. l. We have our Conversation in Heaven from whence we look for the Lord Jesus who shall change these Vile Bodies these Bodies of our humiliation and make them like his own Glorious Body according to that Power by which he is able to subdue all things to himself As the Flowers put forth unfold all their Beauâ—ies send forth their several Sweetnesses to the Sun so do all the Excellencies Joyes and Glories of the Godhead display themselves to the Divine Love God in the Presence of his Love is the highest the Truest Hâ—â—ven This is the Heaven which containeth and hideth Jesus Christ. Jesus Christ cometh forth from this Heaven as a Bridegroom from his Chamber he cometh forth in this Heaven with this Heaven round about him he maketh this Heaven every where as he cometh forth as the Sun maketh a Glorious Sky He boweth this Heaven and cometh down upon It into the broken heart To this broken heart he changeth the vilest the Bitterest Image of things the Body of its humiliation the Body of this Darkness and Death in which it dwelleth here into the Likeness of his own most Glorious Body the Body of the highest Heaven in its Brightness the Pure and clear Body of Divine Love This Love of the Father is that Power by which our Jesus subdueth all things to himself that is to the Brightness and Sweetness of the Glory of this Love to the Express to the Naked Image of this Love in its own Divine Substance in 〈◊〉 own most Lovely Person This is the transfiguring Efficacy of the Love of the God-Head poured forth in the Glorious Person of Christ and making for him
forth as A Spirit as the Eternal Spirit having married the Humane Nature into One Heavenly Form and Spirit with itself Now all the Treasures of Righteousness Life Immortality Love Joy all the Treasures of the God-Head display themselves over the whole Person of Christ entirely nakedly richly to the Height of all their Beauties and Sweetnesses as Flowers full-blown in Spring as Fruit-trees laden with ripe fruit in Autumn Who now can express the Joys when a Naked Heart meeteth with its Naked Jesus when both have cast off their Vails One from his Face The other from his Heart It is the same Blessed hand of the Eternal Spirit which taketh off the Vails from Both dropping Myrrhe a heavenly Sweetness Purity and Immortality as It taketh them off The Reflection of the Face of God upon the Face of Moses on the Mount cast a Divine Lustre and Beauty which remained upon it He came down into the midst of the People bringing a Heaven in his Face along with him But they could not bear the Brightness of this Naked Beauty He therefore casteth a Vail upon his Face So they remain in Darkness their Minds are blinded until Wrath cometh upon them to the uttermost This is an Example unto us upon whom the Ends of all Fore-going Times and Actions are come Behold the Lord Jesus is gone up to the top of the Mount He is ascended He is Glorified with the Father with that Glory which he had with the Father before the World was As a Spirit he cometh down again to us in the Shining Form of this Spiritual Uncreated Eternal Glory Wo to you who cannot bear the Brightness of this Appearance who cannot look stedfastly upon the Naked Face the Naked Form of the Lord Jesus this Spirit To you he casteth a Vail over his Face and as he casteth a Vail over his own Face he casteth a Vail over your Hearts To you now he cometh as a Thief in the Night bringing Darkness and Doubt Trouble and Terrours Confusion Desolation and Despair spoiling you of all your Counterfeit Jewels false hopes false Joys false Graces false Christ. But you who love and wait for this Appearanâ—e of your Lord and Saviour like Lightning shining from Heaven into your Hearts you who with the single Eye of a Chast Spouse look to the Beloved Person of your Jesus in the simplicity of his Spiritual and Divine Form Blessed are you of the Lord Jesus To you he cometh as a Sun of Righteousness with healing in his Wings Overspreading you with his warm and Naked Beauties Covering your Deformities Curing your Maladies Infusing new Cordials of Immortal Life and Joy into your Hearts Hatching you to Spirituality raising you upon Silver Wings and Golden Feathers to Heavenly Flights with himself To you he cometh Enlightning enlivening Transforming Glorifying Gathering you up into One Spirit One Glory with himself Where this Spirit the Lord Jesus is there is Liberty of beholding of enjoying the Lord Jesus nakedly immediately entirely eternally without any chain clog cloud interposal or interruption There is Liberty of growing up into a Spirit out of All the Vails of Flesh into One Spirit with him O the Joys of a Naked Heart when it meeteth with its Naked Saviour But as it was with the Painter who called to remove the Vail that he might see the Picture when their was a Vail onely painted there The Vail was all the Picture so is it with the hypocrite with the Temporary Believer His Jesus his Heaven is a Vail onely a Vail like that of the Tabernacle finely wrought with Pictures of Angels of Heaven of Jesus but Keeping him for ever from the Face the Bosom of Jesus the society of Angels the Joys of Heaven in the Outermost Darkness His hope is a Spiders Web. The Poison of Death and Hell are bred there I hear a Voice frequently in my Spirit saying to me Cry What shall I cry 1. Cry There was an Ark in which Noah and his Family were safe from the Flood which drowned the World The onely Ark in which Noah the Believer the Child of Rest shall be safe from the Flames which are now ready to devour the World is the Naked Person of Christ in the Invisibility and Spirituality of his Divine Eternal Form 2. Cry The Sound and noise of the Hammers framing the Ark for Noah preached the Righteousness of God the Ruin of the World very near The Sound and noise of the Lord Jesus the Spirit of Life the Spirit of Love in his Naked Person in his Naked Loves and Lovelinesses growing up forming himself in the Spirits of his Saints preaches now a Deluge of Destruction Death and Hell at the Door ready to enter in The Rest and Righteousness of God in his Bosom alone the Rest of God in his Loves the Righteousness of God in his Loveliness 3. Cry As it was in the Days of Noah so it will be now The whole World will go on to eat and Drink to marry and give in Marriage to mock at this Preparation of an Ark at these Discourses of these Endeavours for the Spiritual Person of Christ in the Heavenly Image for the Revelation of him in our Spirits for the Retirement of our Persons into him The whole World will go on in Sensuality and Carnality mocking at the Lord this Spirit the Ark till the day that God open the Windows of Heaven from above and break up the great Deep of Hell from below to cover them with and swallow them up in Unquenchable Flames They say that Seth foreseeing Two Destructions of the World prepared Two Pillars upon which he engraved all Mysteries of Humane and Divine Knowledge One of Marble to endure the Flood the other of Brick to continue in the Flames St Peter speaking of the Flood and the Ark addeth The Like Figure whereunto now saveth us Baptism not the washing away of the filth of the Flesh but the Answer of a Good Conscience by the Resurrection of Jesus Christ from the Dead The Lord Jesus counselleth the last Church Laodicea to buy of him Gold tried in the Fire Gold tried in the Fire no more loseth any thing or receiveth any harm in the Fire but shineth more gloriously The Lord Jesus risen from the Dead and become a Spirit the Fountain of Life is the Gold tried in the Fire of Death and the Divine Wrath. An Ark of Wood saved Noah from the Waters Behold an Ark of pure Gold a Spirit of Immortality and Glory which shineth with greatest Glory in the midst of the Everlasting Burnings This is our Jesus who saveth us from the Fire which is already Kindled and burneth upon the World which will immediately raise itself to a Mighty Irresistible Flame Blessed are you who enter into this Ark of Gold and shut your selves up into It. Here you shall lie upon beds of Love as in the Marriage-Chamber in the Bosom of your Bridegroom encompassed with Songs of Joy while the Fire dreadfully devoureth all without
round about you Then shall Worldly Christians Hypocrites Temporary Believers all who have lived in the Lusts of the Flesh or the Letter onely of the Gospel take hold of climb up upon the outside of the Ark the outward Fleshly Form and Appearances of the Eternal Word the Lord Jesus Then shall they too late cry to be taken into the Spirit which alone is Truth which alone hath Immortality But they shall be rejected They shall lose their hold drop off into the flames and perish there I will conclude all with that Scripture John 14. v. 30. 31. When Jesus Christ perceived that the hour and Power of Darkness were now come upon him he saith The Prince of this World cometh Arise let us go hence Thus saith the same Jesus now in the Hearts of his Beloved Ones to his Spouse The Prince of Darkness The hour and Power of Darkness of dread of Destruction of the Devouring Fire cometh Arise let us go hence out of the visible things of the Flesh into the Invisibility of the Spirit The Ark of Pure Gold Paved with Loves 3 Property Plenty This is the Third Property in the Effusion of Divine Love upon the Glorified Person of Christ. It is poured forth plentifully I will divide this Head by Streams flowing from it 1. The Fulness of all Love is poured forth in Iesus Christ. 2. The Person of Christ is all Full of Love 1. The Fulness of all Love is poured forth in Jesus Christ. We read Colos. 1. 19. It pleased the Father that all Fulness should dwell in him that is in Jesus Christ. All Fulness and so the Fulness of All Love had its Seat its Bed in the Bosom of our Saviour But the Pleasure the Will of the Father which is the Highest Pleasure Pleasure in one Substantial most Perfect Eternal Act is the Well Spring which sendeth forth this Plenitude of Divine Love into Christ. The Words lye so in Greek that they may be properly rendred according to the rules of Grammar after this manner All Fulness was well pleased to dwell in him God is the Fulness which filleth all in all He alone is in any Place in any Spirit in any Creature Repletive so as to fill it God is Love God then is the Fulness of all Love Nothing attracteth and draweth so powerfully as Pleasure doth God who is that Love which is all Fulness the Fulness of all God who is the Fulness of all Love poureth forth himself to the Full to the last drop if we may so speak of that Love which hath neither First nor last Beginning nor End in the Lord Jesus For in Christ he poureth forth himself with Pleasure which is the highest of all Pleasures The Effusion of Love is itself a Pleasure Then the Beautiful and Blessed Person of the Lord Jesus is the most pleasant Channel the most pleasant Seat and Palace of Divine Love This Fulness of Divine Love in Christ shooteth forth itself into Three Branches 1. Love in all States 2. Love of all Kinds 3. Love in all Degrees 1. There is in Jesus Christ flowing forth from the Father a Fulness of Love in all States There are Three States of Divine Love in our Blessed Saviour There is 1. Preventing Love 2. Assisting Love 3. Finishing Love Divine Love in Jesus Christ hath these Three States and a glorious transcendent triumphant Fulness in every State 1. There is in the Lord Jesus poured forth from the Father A Fulness of all Preventing Love 2. Tim. 1. 9. St. Paul teacheth us that God hath saved us not according to works which we have done but according to his own Purpose and Grace given us in Christ before the World was Before thou hadst any thoughts of Love to Jesus Christ before thou hadst any Being in This World before the World was there was a Love from the Father in Jesus Christ to Thee to Thee whoever thou art that liftest up the Eye of thy Spirit the Eye of Faith to see thy true Self thine own Person in this Dwelling-Place this Palace of Divine Love where thou hast bin hid where thou hast had thine abode thorow all generations from Eternity Christ in the Glory of the Father the heart of the Father in Christ. This Preventing Love well understood removeth Two Objections out of the way of many hearts to the Bosom of their Jesus Object 1. Broken-hearted Sinners distressed Souls frequently plead thus against themselves We cannot think that Jesus Christ hath any Love for us because we cannot believe his Love Answ. Hear O broken-hearted Sinners O Distressed Souls Hear and believe Jesus Christ hath in himself from his Father the Fulness of all Preventing Love He beginneth to you in Love He beginneth with you He giveth you Faith to believe his Love To you it is given to believe The Son of Man cometh and giveth you an understanding to know the True God by his Proper Name of Love 1. John 5. 20. The Preventing Love of God in the Bosom of Christ cometh to Thee poureth forth itself in thy Bosom giveth Thee a new Eye to see the Divine Beauty a new Ear to hear the heavenly Melody a new heart to take in rellish and understand the Spiritual Sweetnesses Fulnesses Joys of this First Love Love in its Fountain in the Fountain of Eternity This New Wine of the Everlasting Kingdom giveth itself to Thee with a New Bottle a New Spirit which will take in and hold this precious Liquour Not one drop of it shall ever fall besides this Bottle or be spilt out of it Object 2. But still thou poor troubled trembling Soul thinkest the glad Tydings of the Gospel of Pure Preventing Love too good to be true Thus thou arguest against thy self If I were but moderately evil or morally good if I could in any degree comply or close with Jesus Christ when he offereth his Love and himself to me then might I have some hope that I had some place in his heart But if the Lord Jesus himself should shine forth with the Sweetest Vision of Preventing Love in the midst of my Fleshlinesses Filthinesses hardnesses Enmities and should say to me as the Angel to Mary hail thou that are greatly Beloved Hail thou that are freely Beloved I should not onely wonder at this Salutation but believe it all to be a vain Dream of my deluded Fancy Answ. Let me tell Thee a Story A beautiful Aegyptian Youth when his Friends desired to take his Picture desired them to take him up seven daies after his death and then to take his Picture Thou the most defiled the most deformed Sinner wert once beautiful once in the freshness and flower of thy Youth in Paradise It is true thou art now dead dead of the most loathsom disease dead by the most killing and corrupting Death dead in sin Yet now after that thou hast bin many years dead Jesus Christ in his Glorified Person cometh like a Bridegroom from heaven not onely to take thy Picture but
of that Sacrament pointing out the Truth figured in that Type The Lord Jesus is a Husband to Thee in his own Blood Thou must also be a Spouse to him in thine own Blood St Paul saith Ye are dead to your first Husband by the Dead Body of Christ that ye may be married to another to him who is risen from the Dead Rom. 7. 4. You must come thorow the Death of Christ into his Marriage-Bed You cannot lye down in the Embraces of his Love in Glory except ye be first married to his Crucified Body and united to that in the Embraces of Death Flesh and Blood saith St Paul cannot enter into the Kingdom of God into the Kingdom of Spiritual Love If a Fleshly a Natural Spirit striveth to enter into the Love of God in the Glorified Person of our Lord Jesus it â—alleth short of the Truth the Life it attaineth to a Similitude only The Love and Glory of the Father of Christ of Heaven to the most raised Spirit of this Creation is an Enchantment Delusion a Dream This Gâ—ace of God in the Figure this Divine Love in a Dream is for the most part turned into Wantonness Lust. So men become in the heighth of the Purest Notions of the Sweetest Images no more than Filthy Dreamers The Death of Christ in the New Birth in Purity and Power of the holy Ghost is the Angel with a Flaming Sword turning every way which keepeth the Entrance into the True Paradise the Way to the Tree of Divine Love as well as of Divine Life The Eternal Spirit is the Flaming Sword Death here in its outward form is an Angel ministring to this Spirit He that dieth by this Sword and Flame in the hand of this Angel cutteth off burneth up all Fleshly Forms and Lives is in the same moment new-born into a Divine Immortal Spirit In this Spirit he entereth into the Paradise of Love in the Third Heavens above the Heaven of Sense or all things Visible above the Heaven of Reason Angels all things Invisible Intellectual of the First Creation in the Glorified Person of Christ. Here nothing entereth which hurteth or defilâ—th But be not discouraged when ye hear of a Baptism in Death before the Heavens open and the Dove Divine Love descend to rest upon you to give you rest in itself It is Love itself which is the Baptiser which leadeth you and goeth down with you into Death It is a River of Love which is the Jordan the Death into which you go down and are baptised We are baptised St. Paul saith in the forementioned place into the Similitude of Christ's Death The Death of Christ was Death in Truth a Substantial Real Death The Death of Christ in a Saint is Eternal Love Eternal Life in the Likeness and Form of Death a Similitude onely of Death in a Substance of Immortal Love and Glory in the Person of our Jesus ascended Use. 4. Take heed of mingling the Lusts of the Flesh with Spiritual Loves Jealousy is the Rage of God as well as of Man It burneth to the Foundations of the Earth A Fly bred out of Dung so infested the Eagle that it forced him to lay his Eggs for safety in the Lap of Jupiter the Heathen-God The Fly mounteth up aloft carrieth up some Dung with it letteth it fall into Jupiter's lap He arising and shaking the Dung out of his Lap shaketh ouâ— the Eagle's Eggs with it which fall broken to pieces upon the ground This is a Fable The Moral is good Thou art a Saint Thou layest the Births of the Divine Spirit in Thee thy Graces Hopes Joyes with thy self in the Bosom of Divine Love O take heed that thy Flesh that Dung-Fly mingle nothing of its Filth with these Births of the Spirit in the Pure Bosom of Heavenly Love If it do assure thy self that Love will cast all the Filth all Flesh out of its Chast and Spiritual Embraces As that falleth to the Ground thou also wilt fall with it and have many a broken bone many a broken heart We read in the Revelation of the Dragon and his Angels in Heaven together with Michael and his Angels But they fought there till the Dragon and his Angels were cast out Thou O Believer art a Heaven in which God dwelleth as Love where all the Angels as Angels of Love where all Forms of things are as Heavenly Angels of Pure Love round about him ministring to him Shall there be now seen in this Heaven in thy Person O Believer silthy Lusts furious Passions the Dragon and his Angels together with the Lord Jesus Divine Love and its holy Angels How hateful how horrid a Wonder What a Prodigy is this If it be so let there be no rest in the Heaven of thy Spirit let there be a continual Fight until the Dragon with his Angels the Fleshly Spirit with its Lusts and Passions be cast out When the Unclean Dog and the fiery Dragon are no more Thy Lamb will feed and lye down to rest thy Turtle will make its Nest and enjoy its Mate its Beloved in quiet Nothing shall disturb or make them afraid in all the Paradise of Divine Love Use. 5. Comfort your selves O Believers You travel thorough the Valley of Baca Baca signifieth a Mulberry Tree and Weeping You travel thorow a Valley of Tears a Mournful Valley where all the Trees that grow are Mulberry Trees Emblems of Grief and Wo. You are frequently overspread with the black Shades of Fear Unbelief Doubt Distrust Despair You often fall into the hands of violent Robbers Evil Spirits in the forms of various Temptations Corruptions Passions These spoil you leave you naked wounded desolate You dig up pits in Duties Ordinances But many times no Rain no Descent of the Spirit from Heaven filleth these Pits Yet be not discouraged all you who believe the Love of God in Jesus Christ. Strengthen the feeble Knees You shall go on from Strength to Strength from Light to Light so you shall come every one of you at last to a Clear Sight to a Compleat Fruition of the God of Gods on Mount Sion of God in his Supreme Glory in the Nakedness Purity Simplicity Unity of the Eternal Spirit Lift up the feeble hands These weak Graces of yours mixt interrupted with so much Corruption These weak Persons Bodies and Spirits wearied wounded stained with so many Sufferings Sins and Sorrows shall be crowned with perfect Glory For why Pure Love Almighty Love That Love which is itself God over all Blessed for ever This Love comes forth casting off all vails pouring forth itself from all its Eternal Springs in all its Infinite Fulnesses in the Glorified Person of Christ This Love hath begun and shall it not make an End As Certainly as it hath laid the Foundation and you have cried to it Grace Grace Pure Love Preventing Love as Certainly as it hath gone on to build you up thus far and still you have cried to it Grace Grace Pure Love
the Creation the Living Creatures in the Chariot are the Angels of the Thronâ— in the Glory of the Kingdom of the Coronation and Marriage-Day The Firmament the New Heaven is the Glory of the Father The Chariot itself which containeth him in which he descendeth bowing down the Heavens as he descendeth The Lord Jesus himself in his own Glory is Distinct from all these Glories compreâ—endeth them and rideth forth in them This is that Image in which he shall appear at the last Day as a New Creator and a New Creation making all things New as the most Entire most Naked Image of the Invisible God in all his most Pure and most Invisible Glories as the First-born of the whole Creation in general and of every Creature in Particular as the Whole Creation in its Virgin-State in its Ideal Glory while yet it sprung up out of the Bosom of God and stood onely in the Bosom of God and was a Sister-Spouse to the uncreated Beauty This is that Testimony of Jesus which is the Spirit of Prophesy That Divine Presence that Word of God which came to all the Holy Men of old in the Light of which as in the Glass of Eternity the First and Supreme Truth they saw Visions dreamed dreams and spake of him This is the Chariot of the Princes of the Saints in the Glory of the Spirit 4 Qu. How doth the Soul of the Spouse make her as this Chariot of her Princely People or set her in it Answ. The Soul of the heavenly Bride is her Lord her Life her Love her heart her True Self her Beloved her Jesus He descendeth in his Chariot and taketh her up into it He appearing in his heavenly Image composed of the Glory of his Father his own Glory the Glory of all his holy Angels which is his Chariot as he appeareth in her translateth and transfigureth her into the same heavenly Image She also is now become a Chariot made up all of the same Glories with the same Jesus the same Queen the same Company of Princes riding together in it The Soul of the Bride is also Faith the 〈◊〉 of God the Divine Nature the Spirit in a Saint This Divine Life in a Saint by a Descent of the Lord Jesus upon it in a moment ere a Saint is aware he knoweth not how both taketh him up to set him in this Chariot and Transformeth him into it I have onely prepared you by all this for the Application of the Scripture opened by us to our present purpose that we may take in with a greater Sense with a Deeper Impression the Comfort and Joys of Finishing Love making Perfect its most Beautiful Works and Displaying its most pleasant Strengths in our Weaknesses Ere I was aware my Soul made me as the Chariots of my Princely People or set me in them Hearken to me my Brethren Is there not among you a Poor Believer a Mournful Saint which hath long prayed long sighed for a Clear Sight of Jesus Christ a Sense and Seal of his Love Sweet and Constant Communion with him To this Soul I now speak Perhaps after all this thou art embracing the Dunghil of Distrust and Despair Perhaps thou art sitting upon the Dunghil of some Fleshly Lust or Earthly Care of Covetousness or Lasciviousness Vanity or vexation Now in a moment which thou thinkest not of ere thou art aware Jesus Christ in the Divine Brightness of some heavenly Truth flashing like Lightning in upon thy Spirit may descend may discover himself in his Heavenly Image with his naked Glories naked Loves to thee Now are thou art aware he may make this heavenly Image at once a Laver of Precious Blood in which he washeth Thee white as the Light itself from every Spot a Chariot of heavenly Princes in which he cometh down to Thee upon thy Dunghil taketh Thee off from thy Dunghil to ride with him in the Fellowship of all Immortal Spirits while all the holy Angels bear Thee up and carry Thee on upon the Firmament of the Father's Glory at the side of thy Beloved whither the Mind of the Spirit is for Thee to go Ere thou art aware the Lord Jesus can change thy Dunghil can change Thee into a Divine Chariot of Eternal Spirits in which he will ride forth with Thee thou shalt ride forth together with him having his Loveliness in thine Eye his Love in thine heart thorow all Forms of things Light and Darkness Life and Death as thorow various Fields differing Regions of Spiritual Beauties and Delights in the Vast Continent the Vast World of the Divine Nature Thus comfort thy self against the Discouragements of Life with the Fulness of Divine Love â—inishing Love in the Glorified Person of Christ which maketh Perfect its Strength and Sweetness in Weakness and Enmity which giveth Thee the Desire of thy Soul thy Jesus most clearly most dearly into thy Bosom when thou lyest locked up fastest in the Bosom of the Strange Woman oâ— This Strumpet and this Witch the Hellish Darkness cloathed with Figures of Fleshly Softnesses Sweetnesses Lights and Treasures Gen. 28. 11 12. Jacob had pursued the Spiritual Blessing the heavenly Birth-right and had obtained the Promise the Purchase After all this he flyâ—th alone as a Banished Person from his Father's house He is benighted in an open field He lieth upon the naked ground He hath under his head for a Pillow a Cold Hard Stone Now Finishing Love maketh Perfect its Strength in this Weakness giving him now the Evidence the Pledge the First-fruits of that Spiritual Blessing that heavenly Birth-right which he had a Promise of and a Title to Now Heaven is opened to the Eye of his Spirit in a Dream A Ladder â—â—acheth from Heaven to Earth One End of it resteth on the Bosom of God above The other End standeth upon the Ground at his head below Angels descend and ascend upon the Ladder He awaketh and saith This is none other than the Gate of Heaven the house of God and I was not aware of it The Stone on which he lay is now anointed and becometh a Pillar and Altar a Figure of Jesus Christ in all his Divine Loves and Lovelinesses Jacob is in every holy One. Hear this you broken hearts You complain We have tasted something of the Sweetness of Preventing Love if this be Preventing Love to cast in upon our Spirits gracious hints and hopes of Spiritual Blessings and heavenly things when we sate in the Shadow of Death and did not so much as know or Believe that there was a Spirit a Heaven We have also tasted something of the Sweetness of Assisting Love if this be assisting Love to help us to carry us on for a wearisome length of time with sighs and groans unutterable to cry for the Revelation the Possession the Fruition of these Spiritual Blessings and heavenly things in the Foretast of them But O! where is Finishing Love Now instead of this behold we are benighted with Darkness of Spirit
Corruption These burthened Spirits groan for the Dissolution of this Tabernacle But how Not that we would be uncloathed but cloathed upon with our house from Heaven not to be found naked but to have Mortality swallowed up of Life St. Paul expresseth the meaning of the Unutterable Groans with which the Spirit of Supplications maketh Intercession in the Saints They would not be uncloathed of the Spiritual Image which they put on at the New Birth They would not be uncloathed of the Natural Image which they put on at their First Birth They would never no not for a moment be found naked of any thing of that Life Light or Sweetness Heavenly or Earthly which belong to either of these No they groan to have these cloathed upon with that their Buiâ—ding from above to have not onely their Immortal and Inward but their Outward and Mortal Part itself swallowed up into Life Life itself in its Purity in its Perâ—ection in its Spring which is Eternity 3. The Workmanship of God in a Saint is wonderful and indeed Divine in this Now he that hath made us for this or he that hath wrought us unto this is God St Paul assureth every Saint that his Groans are heard and answered from the Workmanship and the Workman We read in the Canticles that the Thighs of the Princess and Bride are as Jewels the Work of the hands of a Curious and Faithful Workman So the Word in Hebrew signifieth The Spiritual and Natural Life the Whole Frame and Composure of a Saint Inward and Outward all are Mysterious Jewels wrought by the Divine hands of God himself as a most Curious and Faithful Workman as a most Skilful and Firm Piece of Work They are by an Unexpressible Wisdom and Love framed unto this that the Substance of these Jewels should never fail the Vertue never decay the Lustre never fade no not in Death itself but then most of all grow bigger and brighter more Pure more Perfect more Powerful by being drunk up into Eternity as the Waters of a fine Spring are drawn and drunk up by the Sun 4. The Earnest of the Spirit Who hath also given us the Earnest of the Spirit The Eternal Spirit in the Immortal Soul and Mortal Body of a Saint The Eternal Spirit in which a Saint possesseth Soul Body things of Faith of Reason of Sense This Spirit is to a Saint an Earnest both a foretast and a seal of this truth that both the Soul and the Body of a Saint in Death are like the Spice in the Golden Censor or upon the Golden Altar in the Temple which is the Glorified Bosom of Christ. Both lose nothing of themselves but change into a more Spiritual and Divine Form in which they ascend and carry up all their Preciousness all their Pleasantness with them like the Pillar of Smoak from the Altar perfumed with all the Spices of the Apothecary in which those Spices themselves with all their Sweetness and Vertue go up refining and enlarging themelves till they rest and spread themselves in the Bosom of Heaven How Curious and Sure a Workman is Jesus Christ is the Love of the Father in the Death of a Saint O the Freedom O the Fulness O the Skill O the Faithfulness of Finishing Love in the Death of a Saint O Believers Preventing Love hath brought you out of Aegypt out of the Servitude to your Lusts and the God the Spirit of this World Assisting Love hath carried you along thorough this Weary Wilderness your Conformity and Fellowship with the Lord Jesus in his Sufferings Be of good Courage Your Cloaths shall not wax old Nothing of you shall fall in this Wilderness You shall certainly come into the Good Land the Land of Promise the Land of Rest the Land flowing with Milk and Honey with Life and Peace Immortality and Immortal Pleasures Finishing Love in the Glorious and Immortal Person of your Beloved like the Ark before the Israelites shall lead you thorow this Jordan thorow Death on the Dry Firm and Pleasant Land of Life itself Not so much as any single Drops of any Dark Waters shall sprinkle themselves upon any Parts of your Garment The clear Streams of this Beloved River shall stand on heaps on each side of you as Christal or Diamond Rocks as Lights Prospects and Guards of Angels while you pass When You are weakest under the Pangs of Death the Finishing Love of Christ in Power your Glorified Jesus in the Power of his Finishing Love shall rest upon you shall spring up in you at once to comprehend you and enlarge you to Cloath you upon and to transform you within Nothing of the Graces and Joys of your Inward Man Nothing of the Beauties and Delights of your Outward Man shall be divorced from you or darkened in you Like a Heaven of Stars they may pass under many Clouds But under all Clouds they shall go on shining still and increasing their Lustre When they seem to be extinguished in Death they shall be only drunk up into that Pure Light of Life which is Invisible to all Mortal Eyes by its Fineness and Fulness of Glory They shall disappear onely by the Degree of heightning He who hath wrought us unto this is God The Sweet Colours of a fair Summer-Morning in the Sky are so made that they fade not but go on changing to fair and fresher Colours still until they all vanish into Pure Light For These Colours are all the Light of the Approaching Sun figuring itself in divers degrees into Different Forms of Beauty till at last It Break up into the Full Glory of unmixt Light by the immediate Presence of the Sun appearing with the unclouded Brightness of his heavenly Body In like manner all the Excellencies Entertainments and Joys of a Saint in his Immortal and Mortal Part The Immortal and Mortal Parts themselves of a Saint thorowout are so framed by the Father of Lights and Loves that they can never fade nor pass away but in the moment of Death itself are cloathed upon from above with a Brighter a Diviner Form and are swallowed up into the Abysses the Incomprehensiblenesses of Eternity For God is Love A Saint is a Birth of Love A Seed of Divine Love springing up in his Outward and Inward Man Forming itself into a Body and Spirit into all the Powers Pleasures Objects Relations of Both. Divine Love is the Substance and the Sap The Matter and the Form in all A Saint in his Essence and Operations all Entirely is a Plant of Divine Love Death is the Ripening of the whole Plant all over into the Perfect Fruit of Pure Love of Finishing Love In this Form It can be seen felt tasted no more but by the Pure Eyes Embraces and Mouth of Divine Love God hath also given us the Earnest of his Spirit for this Tell me now you who have received the Spirit What do you see what do you feel when you are blessed from on high with any fresh Anointing
in their full beauty and sweetness ever fresh never fading never failing As fast as one is gathered another springeth up in its room These Immortal flowers of divine love grow here for thee They have thy name written upon them They bend and bow themselves towards thee They invite thy hand to gather them They are ripe in every season and gathered with the least touch of thy spirit Thou who hast a Spirit black and burning with the deepest guilt take the flower of justifying love stick it in thy bosom This will take out all the heat of pain and take away all the deformity and stain from thy spirit Thou who labourest under the disease of any corruption See here the flower of sanctifying love Carry this in thine hand in thine heart It is a powerful a pleasent remedy against every lust or passion Doth the Instability of thy spirit the uncertainty of thy spiritual condition afflict thee The flower of electing love hath a soveraign vertue in it to establish and â—ix thine heart in a triumphant peace and joy above all changes or fears Art thou melancholy is thine heart cast down within thee for some apparent reason or thou kno west not why look upon this pleasant flower of comforting love smell to it wear it in thy bosom It shineth with a heavenly lustre which recreateth the Eyes and infuseth strange joy into the heart It breatheth forth a sweetness from it which will make you think your self in Paradise or kissing those blessed Cheeks of your heavenly lover your Jesus which are Beds of Spices It hath a spirit in it which is the extract of all Cordials which hath all comforting vertues in it which is the soveraign Comforter of hearts and spirits the only causer of delight and pleasure on Earth or in Heaven If any one be dejected with a sense of shame let him make himself a Nose-gay of these three Flowers regenerating adopting glorifying love Every one of these casteth a wonderful light from it which will make thee to see thy self in the unity of the eternal Spirit in the form of the Son of God Thou wilt see the whole face of things as a glorious Heaven round about thee all full of bright and shining Angels encompassing thee guarding thee attending upon thee as the heir of God Jesus in glory walking with thee hand in hand as his Brother God himself beholding thee with an unmoved and full Eye of esteem wonder and complacency as his onely one the Object of all his love the Ground of all his joy The State of a Saints Soul and Body in Death THe peculiar consolations and joys of Death to a Saint pour forth themselves into ten distinct channels or streams 1. Death is no dissolution to the Soul or Body of a Saint but a restitution and return of both to liberty peace and perfection 2. Both descend no more but ascend in Death 3. Death hath in it no melancholy overcast or unpleasant darkning to the Soul or Body but a sweet unexpected surprising and ravishing increase of a pure divine and triumphant light circling in and shining through all 4. Death casts no deformity upon either part of a Saint but cloaths both with an heavenliness amiableness and beauty 5. Death is no streightning or imprisonment to Body or Soul but a blessed enlarging of both to a divine state and freedom 6. The Death of a Saint hath nothing bitter in it but is a spring of pure sweetnesses and pleasures dividing itself into every part and making all the garden of God 7. There is nothing of the Devil in the Death of a Saint but Christ risen and glorified is all fills all and shines thorow all 8. Death hath nothing of wrath in it but is all divine love unvailing itself 9. There is nothing of Death in the Death of a Saint but life and immortality unclouded and shining forth clearly 10. Death is no other thing to a Saint than a heightning of his spirituality making him all thorough-out spiritual purely spiritual without any mixture unchangeably spiritual without any interruptions inconstancies or darkintervals 1. Death is no dissolution to the Soul or Body of a Saint but a restitution and return of both to liberty peace and perfection 2. Corinth 5. 1. St. Paul expresseth this ground of confidence and joy in Death For we know that if our earthly house of this Tabernacle be dissolved we have a building of God an house not made with hands eternal in the Heavens It is the observation of learned Divines that the Greek word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to be dissolved signifieth to take up ourâ—Inn from that circumstance of unloosing the Horses and taking them out of the Waggon or Chariot to bring them into the Inn and Stable that there they may be at their liberty to rest and feed and lie down From this word upon this ground an Inn or House of reception refreshing for Travellers hath its name in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At our Birth which is the morning of this life and our entrance upon our Journy through this weary world our Souls and Bodies are joyned to this fleshly Image by the natural spirit the spirit of this world as Horses put into a Waggon to which they are fastned by their Harnes and Traces The Body is as the fore-horse but the Soul as the filler which draws most and bears the chief weight All the day long of this life we draw this Waggon heavy laden with all sorts of temptations and troubles thorow deep ways of mire and sand This only is our comfort that the divine will which is love itself in its perfection as a hand put forth from Heaven thorow a Cloud at our Birth put us into this Waggon and governs us all the day In the evening of our life at the end of our Journey Death is the same divine will as a naked hand of pure love shining forth from an open heaven of clear light and glory taking our Souls and both Bodies out of the Waggon and Traces of this â—leshly Image and Spirit and leading them immediately into their Inn into a place of freedom rest and refreshing into the unity of the eternal spirit into the Bosom of our Lord Jesus Obj. But before I proceed any farther I will indeavour to make my whole way more clear by answering an objection which perhaps already ariseth in most of your thoughts You may be ready to say Is this your meaning as you seem clearly to express it that the Bodies also of the Saints suffer no dissolution in Death but return immediately to a state of purity and perfection This seemeth to contradict the common sense of all the faith of the Saints and the plain letter of the Scriptures Do we not with our Eyes see every day the dead Bodies of the best Persons thrown into the Grave turning to Corruption and Putrefaction either before or in the Grave dissolved to Worms and
effect of that union Jesus Christ put a life a divine life into every Creature by his union with it St. Paul seemeth to relate to this Scripture and to confirm this living beautiful and Divine State of all the Creatures as they came forth from God Colos. 1. 16. All things were made in him all things were made thorow him unto him and into him v. 18. All things stood together in him Well then the Dust the Ground the Earth the Darkness in the pure state of the Creation were made in Christ were life in him were made in union with Christ. They were made thorow Christ as their mould and channel They were made by Christ as their Original pattern as the immediate power putting forth itself in them They stood together with the rest of the Creatures in the Divine Unity in Christ. Thus had this Dust of which we speak a Divine life in it a Divine Beauty upon it a Divine Seed in it this life was the life of Christ and so comprehended according to its kind all the lives and vertues of all the Creatures and of Paradise It s beauty was the beauty of Christ in which after the like manner all created beauties centred and met in one Christ himself was the Seed in this Dust and so not only the excellencies and virtues of the whole Creation but all the uncreated Treasures of Life and Glory lay together shaded and vailed within this Dust. But their vail and their shade was a living beautiful and pleasant Picture of themselves all filled with the sweet Odour of those hidden Ointments I have one thing more to say to describe this Dust. Man who was the last days work the comprehension and perfection of the whole Creation was made in a shadowy Image of God For so the word Image in the first of Genesis signifieth and the Scriptures in their whole course testify In the beginning all things came forth from God in an universal Darkness before the Light of the first day This Darknâ—ss is remarkable in several eminent circumstances 1. It was cast forth immediately from the Divine Nature and from the glorious Person of Christ to be a vail round about upon the Eternal Glory itself and to be a ground of the whole Creation 2. It stood in an â—immediate union with the Divine Nature and the glorious Person of Christ springing forth immediately from it and depending immediately upon it 3. The unsearchable riches of the God-Head and of Christ with all the various Excellencies of the creatures as they were in their eternal patterns and principles lay hid together within this shade 4. Out of this ground did God make to spring all the creatures in their primitive paradisical purity and pleasantness being wrapt up here as in their first matter and having their proper seeds sown here Thus was this Darkness a shade indeed but pure indued with a Divine Life cloathed with a Divine beauty and lustre bearing a Divine figure breathing forth a Divine sweetness spread forth every moment fresh with a new lustre and sweetness from the Divine Nature vailing within itself all the Joys and Glories of God Christ Heaven and Paradise and as it hides all these in its Bosom lying itself in the Bosom of Christ. Such is the Ground such is the Dust of the Ground and the Earth out of which the Body of Man was first taken and into which the Body of a dying Saint returns Such is the Darkness of Death that overshadows a Saints body like the Nights in Paradise But there is this advantage now that this pure primitive Dust and Darkness are heightened have a new and greater beauty and sweetness by the Resurrection of Christ from the Dead This is the first Dust the Dust before the Fall 2. The second Dust is that after the Fall understood in that sentence Dust thou art and to Dust thou shalt return This is the Dust of that Death which sin brings forth a cursed Dust the Dust of the cursed Earth which bringeth forth Bryars and Thorns That former beautiful and blessed Dust lies captivated in this as in a Prison or Grave of contrariety and enmity This Dust is composed of three things 1. A Separation Dissolution and Desolation from the â—orce and power of Enmity 2. A Blackness of Darkness from a cloud and storm of wrath 3. The seeds of shame pain anguish horrour and torment hidden in it This Dust is that which the Body of a Saint casts off in Death upon this worldly Image and Spirit together with the Spirit and Image of this world This is that which suffereth dissolution which representeth deformity and striketh the horrour in Death All which are now of the Image of this world and to the Image of this World in the Spirit of this World and to the Spirit of this World within the Kingdom of the Devil having no more relation to a Saint in Death than the filthy raggs of a Prince in a Dangeon to the Prince at Liberty and in his Pallace Death rubbing off the Rust of this cursed Dust from the Body of a Saint leaves it all a shining rich incorruptible Dust of pure Gold His Body is now entirely with Christ a precious pleasant and living Dust in the Garden-Beds the Beds of Spices or perfumed Flowers in Paradise This is the second Distinction of the two Dusts 3 Dist. The third distinction is of a twofold sense Rom. 8. 6. St. Paul teacheth us That to be carnally minded is Death but to be spiritually minded is Life and Peace The Greek runs thus the mind of the flesh and the mind of the spirit The word mind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a practical understanding and comprehendeth a twofold act one of the understanding to disâ—â—rn and judge another of the will to tast and rellish So the mind is here a sense and a favour both in one Thus you have here a twofold sense Spiritual and Carnal or Fleshly 1. The Spiritual sense is set forth three ways 1. By the Principle 2. By two effects of this Principle 3. By two companions of these effects 1. The Principle of a Spiritual sense is the Spirit this holy and blessed Spirit is the only and proper Principle of a Saint and Saintship of a Son of God and a Sâ—â—ship to God Art thou indeed a Saint then thou art in the Spirit of Glory and of God as in thy Root and Element as a Tree of Life in the Root of Eternal Life and Love as Fishes in the water of Life as Birds in the pure air of Divine Love as Angels in Heaven Rom. 8. 9. You are not saith St. Paul to the Saints in thâ— Flesh but in the Spirit Art thou indeed a Son of God Then is this Spirit of Grace and Immortality in thee as thy natural Principle as the power of Nature according to the new and Divine Nature which acteth thee Rom. 8. 16. As many as are led by the Spirit of God are
he that hath suffered in the Flesh hath ceased from Sin The Holy Ghost clearly relates to the death of the Lord Jesus and of a Saint He speaks of the time perfectly past he that hath suffered in the Flesh that is he that by dying hath compleated and finished his sufferings in the flesh he hath ceased from sin He that dyeth in union with Christ in the vertue of his death and in a conformity to it in the first moment of death ceaseth from all the Evils of Sin the Guilt the Power the Pollution the Punishment and so from Death itself See the inseparable connexion between the Flesh Sufferings Sin and Death All these continue together and cease together O you that hear or read understand these things and lay them to heart This Flesh which is so dear to us which we are so loath and unwilling to part with which we tender as our nearest and dearest self is our only division from our self a bed of Snakes and Enmity It is the root the seat the food the fewel the fruit of Sin and suffering and death This Fleshly Principle and Sense this worldly Light and Image which we account Life and the Sweetness of Life in which we think all the dear Treasures and Joys of Life are comprehended is no other than a deep dark and miery Dungeon where we lie in the midst of the hissings stings and poysons of innumerable Toads and Serpents This Sin which so easily besetteth us and winds itself into our bosoms is that weight which presseth us and sinketh us down that chain of Darkness which tyeth us down and fastneth us here below in the horrible Pit and Dungeon of this Fleshly Principle and Sense this Fleshly this worldly Spirit and Image This Death which seemeth so dreadful to us which we so tremble at and fly from is that dearest Friend come down from Heaven from the bosom of God that beautiful hand put forth from the secret of Eternal Life Love and Glory which taketh off this weight which knocketh off this chain of Darkness and restoreth to us our silver Wings and golden Feathers by which in a moment we fly forth from this Cage of unclean Spirits this Dungeon of the Fleshly Principle and Sense never to return into them any more O Believers fear not fly not from Sufferings Be willing to sacrifice and offer up this Flesh as a whole Burnt-Offering in the Flame of Sufferings unto Death Kiss Death as a lovely Bride as those perfumed Flowers those Beds of Spices the Cheeks of the Heavenly Bride-groom mentioned in the Canticles For the Flesh the fleshly Principle and Sense the Spirit and Image of this Flesh of this World together with the Sufferings Sin and Death end all at once in the Death of a Saint in the very first moment of his Death A Holy Divine when he was dying lay upon his Death-Bed singing this often over Now I shall sin no more We read Isaiah 59. 2. That our Iniquities separate between us and our God our Sins hide his face from us Death is indeed a separation but it is not the separation of the Soul from the Body The separation of the Soul or the Body from God this is Death indeed this alone is Death This world this worldly Spirit and Image is the Curtain or Vail the Partition wall between us and the Face or Bosom of our Heavenly Bridegroom our Lord Jesus So saith St. Paul Our Gospel is hid to those whose Eyes the God of this world hath blinded that they should not behold the Light of the Knowledge of the Glory of God in the Face or Person of Christ. The Fleshly Principle or Sense is the unpassable gulf between us and the unsearchable Treasures of the Divine Nature of the Blessed Persons in the Divine Nature the Father the Eternal Word the Holy Spirit Sin digs up and keeps open this Gulf sin builds up this Partition wall Sin draws this Curtain between us and the Divine Beauties the Divine Blessedness O dying Saints break forth into singings O all ye Saints rejoice and triumph at every thought at every approach of Death Abraham saw the day of Christ and rejoyced to see it saith our Lord Jesus in the Gospel The word rejoyce in Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he danced a Galliard When the Virgin Mary with Christ in her Womb came to the Mother of John the Baptist the Babe within her sprung for joy Thus O Believers let your hearts spring for joy within you at the approach and presence of Death So Death coming to you as a beautiful and a heavenly Virgin with Jesus Christ in its Womb not after the Flesh but in the Glory of the Spirit to be delivered of him immediately into your Bosoms as a Bridegroom that at once in the same moment appears to you in Glory makes you worthy of himself by being like himself and one Glory with himself makes all things Life Immortality Glory round about you Behold the day of your Death both afar off near at hand as the day of Christ as a day which the Lord Jesus makes rising himself as the true Sun upon you so iurning this Sun into Darkness before the brightness of his own appearance enlightning all within you and without you with another Light infinitely greater infinitely sweeter At the sight of this day as Abraham did so let your hearts spring with a pleasant lightness and dance Galliards in your Bosom Now sing of Death and say in your songs every one of you as you lie upon your Death-beds I shall sin no more I shall be in Flesh no more no more for ever in this Fleshly Principle and sense which hath so long bewitched me and held me by their â—orceries in the House of Whoredoms and of Death I shall be in this world so loathsome and so hateful to me I shall see this world and this Image of things which hath been so long so tempting and tormenting to me no more for ever Farewel for ever all distances all divisions between me and my Jesus my God Henceforth shall I with open face in my Soul and my Body behold the open and unvailed Face of God Henceforth shall I with my naked Soul and Body lie for ever in the naked Bosom of my Glorified Saviour my King and Husband giving him of my Loves drinking in abundantly his Loves and bringing forth continually by him all the Spiritual and Heavenly fruits of Life and Immortality The morning is called Rosy-fingred because the morning Beams as Rosy-fingers seem to open the Curtains of the night and let in day upon us Death is to a Saint of a truth this Rosy fingered morning which by sweet beams breaking forth from on high draws aside the Curtains of this night of Flesh and lets in upon us the Eternal day which at once in a moment overspreads our Souls and Bodies and fills all things to us with its blessed Light making us and
drop upon your hearts four brief exhortations 1. O that all Men would love the King of Saints the Lord Jesus It is he alone who subdues the King of Terror that is Death and is more than a conqueror over him making him the King of delights He changeth the Region and Kingdom of Death which is the Principality of the Devil into the Kingdom of God which is Righteousness Peace and Joy in the Holy Ghost 2. Set a value upon the union with the Lord Jesus by faith Ask seek dig for this by day and by night in Prayer in the Word in the Society of the Saints in every ordinance in every creature that you may believe in the Lord Jesus and that you may be united to him by believing Let nothing discourage you in this pursuit and expectation The Lord Jesus hath given himself for you even unto Death that you may be his in the sweetest and most intimate union He giveth himself to you in his life of Glory that he may be yours by an immediate and entire union He giveth his Spirit to you to be the Maker and the band of this union to work faith in you and make you Believers He is now with you now in you in the fulness of his merits righteousness glory love and Spirit Now this moment open the Eyes of your minds and behold him in the midst of you open your hearts and take him in cast your selves into his open arms and heart cleave to him by believing So even this moment shall your Souls and Bodies both which are naturally the Members of this Harlot the Flesh and the World which are naturally Dens of Thieves and Devils become the Members of the Lord Jesus and the Temples of the Holy Ghost The Lord Jesus shall be in your Body itself as in a Member of himself a Fountain of living waters even in Death and in the Grave making it there a Paradise a Garden for God and for all blessed Spirits The Holy Ghost shall be not only in your Souls but in your Bodies also as in his Holy Temple even in the darkness of Death itself filling it with his Glory and moving over it with his Doves Wings the Wings of Eternal Love 3. Make it your chief work and end to grow in the knowledge of the Lord Jesus What care and pains do we take to grow in riches yet riches profit not in the day of Wrath. To know him is eternal life With what diligence do we pursue the wisdom of this world Yet saith Solomon as dyeth the Fool so dyeth the wise Man If thou gain and grow in the knowledge of the Lord Jesus this is a wisdom which will make thy Soul and Body both shine with a Light of Glory and Immortality even in Death itself Solomon saith that when understanding enters into our Souls wisdom will be sweeter than hony to our tast O what new tast and rellishes of new and unexpressible sweetnesses doth the Soul still meet with which is still growing in the knowledge of our Lord Jesus What a sweet tast and rellish of Death beyond all the delights of Life doth the knowledge of Jesus Christ give unto us representing it as a Feast of pleasant things to our Bodies also as well as to our Souls When thou understandest the fellowship and vertue of Christs Death in thy Death thou shalt see Death in thy Soul and in thy Body as the Carkass of a dead Lyon torn in pieces by that true Samson the Lord Jesus whither the Father himself and Christ and the Holy Spirit with all the blessed Angels resort as Bees to their Hive laying there their Hony and their Hony-comb for thee to eat 4. O you that are Christs love Death Death is now become but a shadow of Death True life with all the joys of life vails itself beneath that shadow If you knew the love of the Father the Glory of the Lord Jesus the joys of the Holy Ghost in Death if you knew what the Death of a Saint were how precious you would ask it continually of God that he would hasten it in the time thereof You would cry out continually as Sisera's Mother did why doth his Chariot stay Death is not now a shadow of Death but a living delightful and divine shadow cast from the glorious face of our Lord Jesus under which our Souls and Bodies lie together as in a sweet and divine sleep in his Bosom in which sleep all the joys and glories of Heaven and Eternity are present with us as a divine Dream out of which we wake at the Resurrection finding all to be true eternally true and the sweet shadow and dream themselves swallowed up into a bright clear and full enjoyment Thus according to St. Pauls Language doth the very Body of a Saint when he dies sleep in the Lord. Thus is death to the Soul and Body of a Saint as the Curtains of Purple round about Solomons Bed where the Saint lies now in the embraces of the true Solomon himself the King of Righteousness and King of Peace or round about the Chariot of Solomon which had within it a Throne of Gold and was paved with Love As the Sun by its influence forms a precious Mine of Gold in the bowels of the Earth which afterward being taken out and separated from its dross becomes pure and incorruptible and is made a Crown for the Head of a great King so the Lord Jesus by his Spirit frames a new a heavenly Soul and Body in a Saint which are both his precious Members his Temples of Gold But while this life lasts they are in this Body of Sin and Death as Gold in the Oar. In the moment of Death the Lord Jesus takes them both out separates them entirely from the dross of all earthliness and carnality makes them pure and shining Diadems in the hand of God 2. Propos. The whole Person of a Saint in Soul and Body at the moment of Death is gathered up entirely into a Spiritual Principle and so into a Spiritual Sense and so into a Divine Life and Peace This followeth of necessity upon the former Proposition which I have already proved by the Scripture For if a Saint in Death be gathered up entirely out of a Carnal Principle he is gathered up entirely into a Spiritual Principle There is now no middle between these two We read in Scripture of the divided state of a Saint between freedom and bondage liberty and captivity the War between the Spirit and the Flesh while he lives on Earth Accordingly we meet with exhortations to abide in Christ to walk in the Spirit if we live in the Spirit But when a Saint dies we read of him and that with a peculiar relation to his Body that he sleeps in the Lord that he sleeps in Christ. O sweet and full expression O beautiful and blessed State Now is a Saint with his Body as well as his Soul alone in Christ entirely in Christ for
ever in Christ in Christ risen from the Dead a quickning Spirit in the Glory of the Father with the fulness of the God-Head and all fulness dwelling in him Now is the Body also of a Saint at rest in a sweet rest in a living rest For such is the rest of sleep It is in an immortal and glorious rest in a rest of Divine Love and Joys which though it bears the similitude of Death to Carnal Sense yet in truth is above all the degrees and delights of life here For such is the sleep in Christ. But I will open this Proposition to you more clearly and fully by that twofold relation which the Scriptures attribute to the Body of a Believer 1. Of a Member of Christ. 2. The Temple of the Holy Ghost Both these are affirmed by the Holy Apostle and the Blessed Spirit with an assured confidence as truths known to all and undeniable by any 1 Corin. 6. 15. Know ye not that your Bodies are the Members of Christ 19. Know ye not that your Bodies are the Temples of the Holy Ghost 1. The Body of a Saint is the Member of Christ. This relation of Membership implyeth three things 1. Union 2. Communion 3. Proportion or Suitableness 1. There is an union between the Body of a Believer and Jesus Christ an Union of Membership But to what Christ is the Body of a Believer united To Christ risen from the Dead to Christ in Glory So you shall read Rom. 7. 4. You are dead by the dead Body of Christ that you might be Married to another to him who is risen from the Dead Marriage and Membership are two distinct expressions of the same union between Christ and a Saint which for its dearness nearness entireness and inseparableness is unexpressible in as much as it comprehends the sweetness and vertue of all unions among the Creatures either Men or Angels and transcendeth them all But you have these two unions of Membership and Marriage between the Body of a Saint singly and expresly and the Lord Jesus joyned together by St. Paul who founds that of Membership upon that of Marriage 1 Corin. 6. 15. Know ye not that your Bodies are the Members of Christ Then he makes good that thus v. 16. 17. It is said those two shall be one Flesh But he that is joyned to the Lord is one Spirit The days of Christs life on Earth are called the days of his Flesh. He hath the name of a Spirit given to him as he is risen from the Dead as he is in the Heavenly Image and in Glory So St. Paul calls him in one place the Lord that Spirit in another place the quickning Spirit St. Peter saith of him he was put to death in the Flesh and quickned in the Spirit Thus the Body of a Saint is married to Christ is a Member of Christ. By this union it becomes a Spiritual Body a Spirit one Spirit with Christ. There is a threefold band of this union of Membership the same Spirit the same Life the same Image 1. The first band of Union in this Membership between the Body of a Believer and Jesus Christ is the same Spirit St. Paul saith 1 Corin. 12. 13. We all by one Spirit are Baptized into one Body The Unity of the ever-blessed Spirit is the sure and sweet band which tyeth one to another the glorious Head and all the blessed Members in the Body of Christ. But what sweetness lies in the universality of that expression we all are Baptized by one Spirit into one Body As the Soul of Man is all in the whole Body and all in every part of it so is that ever-blessed Spirit which is in the whole Heavenly Body of which the Holy Angels Glorified Saints Christ and the Father are Fellow-members one and the same whole and entire in every part of this Body of thine O Believer which in its lowest and most broken State is a Member of Christ. This union is so much more close full and sweet between the Members by how much more Spiritual the Body is by how much the more high and divine the Unity is in this Body by how much the more high and divine the unity of that blessed Spirit is in which the Father of Lights the Heavenly Bride-groom Glorified Saints all the Elect Angels dwell together in one 2. The same Life flowing from this one Spirit is the second band of this Union We read from St. Paul Rom. 8. 11. If the Spirit of him which raised Christ from the Dead dwell in you he that raised up Christ from the Dead shall also quicken your mortal Bodies by his Spirit dwelling in you This expression shall quicken signifieth not only an effect at a distance at the last day but a present effect immediately flowing from the indwelling of the Spirit in us For the union between the Spirit and our Bodies by which he dwelleth in them also as well as in our Souls is a vital union an union from which Membership springs This expression then shall quicken your mortal Bodies is like that of St. Paul in the same Epistle Sin shall not have dominion over you if you be not under the Law but under Grace Shall there expresseth an effect immediately and inseparably flowing from its cause a freedom from the dominion of Sin by being under Grace not under the Law The Spirit of Christ findeth our Bodies Natural and Mortal but by its enterance into them and inhabitation in them maketh them immediately Spiritual and Immortal by their union with Christ and by the pouring forth of his Life and Immortality into them 3. The band of union in this Membership is the same Image All the Members of every Body make up one Image in which each several Member bears a part As we have born the Image of the Earthly Man so shall we also bear the Image of the Heavenly So far O Saint as thy Body is a Member of the Heavenly Body of Christ it bears the same Heavenly Image This is the first thing in Membership the union 2. There is in Membership a Communion We read the 1 Corin. 12. 24 25 26. God hath tempered the Body together having given the more abundant honour to that part which lacked that there should be no Schism in the Body but that the Members should have the same care one for another and whether one Members suffer all the Members suffer with it or one Member be honoured all the Members rejoice with it There is a threefold Communion in the Body of Christ. A Communion of Cares a Communion of Sufferings a Communion of Joy and Glory 1. There is a Communion of Cares All the Members have the same care one for another As it is in the Natural Body the Head the Heart the Eye the Hand all are set on work for every other part for the little Toes as for themselves to defend or cherish it upon every occasion so is it in the Body of Christ. O
Saint with what quietness and security mayest thou lye down to rest and sleep in the midst of all wants enemies and dangers Thy Body itself is a Fellow-Member in the Body of Christ with all the glorious Angels and Blessed Spirits with Christ the head of all and the Father the Head of Christ. All these have the same care of thy Body for every part of it in every State as for themselves For it is themselves a Member and part of themselves They all are present with it they encompass it they minister unto it all things seasonable for its defence and comfort 2. There is a Communion of sufferings Whether one Member suffer all the Members suffer with it O Christians what a sweetning is this to the bitterest affliction How doth this take away the solitude the sadness the sting from Poverty a Prison a Sickness the Grave You are in the heart of all Angels and Saints of Christ and of the Father to suffer to live and to die together with you All the Heavenly company that are by one Spirit gathered together into that one glorious Body of Christ lye down with you in the Dust in a Dungeon on a sick Bed in the Grave How is the Spouse of Christ now in its most solitary and afflicted State indeed as two Heavenly Companies according to the expression in the Canticles 3. The Fellow-members in the Body of Christ have a Communion of Joy and Glory Whether one Member be honoured all the Members rejoice with it A Believer is ever glorious ever blessed St. Peter saith that when we suffer for the name of Christ the Spirit of Glory and of God resteth upon us Every suffering of a Saint so far as he is a Saint is for Christ. Why art thou ever melancholy why is thy Heart heavy within thee O Believer Open thine Eyes to see them open thine Heart to take them in Behold the Joys and Glories of all the blessed in Heaven are thine are present with thee and ever rest upon thee I will conclude this Communion with that most remarkable expression God hath tempered the Body together The word is hath mingled the Body together How full an expression is this How doth this mixture sweeten all our sufferings and make all our Joys far more pleasant Thou O Believer with all thy shame and sufferings art tempered and mingled together with all the Saints and Angels above with Christ and the Father with all their Joys and Glories All the same Heavenly Company with all the same Joys and Glories are tempered and mingled together with thee with thy shames and sufferings here below Thus are all one piece and that one piece whole and entire in every one Thus is the greater the greatest comeliness put upon the most indigent Thus is there no Schism in the Body As in many Spirits tempered into one Spirit many Liquors tempered into one Liquor many Spices beaten into the smallest Powder mingled into one costly Ointment every portion of this Spirit this Liquor this Ointment hath all the Spirits all the Liquors all the Ointments of the whole in it so is the Body of Christ in general and every Member in particular 3. The proportion or suitableness There is no Schism in the Body of Christ. If this be pure precious living immortal heavenly and glorious then is thy Body also O Believer so far as it is a Member of this Body pure precious living immortal heavenly glorious How living how immortal how beautiful how glorious how divine a thing is that Body of a Saint which is a Member of Christ in Glory What Life what Joys are those of this Body which is in so dear so inseparable so intimate an Union and Communion of the same Life Joys Beauties and Spirit with all the glorious Angels blessed Spirits Christ himself the Head of all the Father in Christ This is the State of the Body of a Saint as it is a Member of Christ. But while a Saint lives in this world his Body is partly the Member of this Heavenly Husband the Lord Jesus and partly the Member of a Harlot this World and the Flesh in as much as a Saint here below hath his life and conversation divided between the pure Spirit of Christ and the Whorish Spirit of this world O sweet O beautiful O precious and blessed Death By Death is the joyful and glorious separation made in the Body of a Saint between the precious and the vile between the heavenly Bridegroom the Lord Jesus and the Hellish Adulterer this World Now it ceaseth for ever to be in any degree any more the Member of the Harlot to be in a Carnal or worldly Spirit Now it 's for ever singly entirely gathered up into the Spirit Body and Bosom of Jesus Christ. O! how pure how shining in what Angelical in what Spiritual in what Divine a form and fulness of unexpressible rest beauty and delight is the Body of a Saint in the very moment of Death when like fine Gold purged from its dross or a Heavenly Sun that hath cast up its cloud it now comes forth out of the Whorish Spirit of the Flesh and this World a single and pure Member in the pure and divine Body of our Lord Jesus These are the three things contained in this Membership of the Body of a Believer in Christ Union Communion and proportion From this I shall raise a threefold short exhortation 1. Set a value upon the new Birth upon the Regeneration Content not your selves with being once born By your first Birth you have Souls and Bodies Members of this world By the Spirit of this world they are Baptized into the Body and Society of Darkness Corruption Death Wrath the whole Company of wicked Spirits and Devils Give your selves no rest till you are born again By the new Birth which is from above you have new Souls and new Bodies which are Members one of another Fellow-members of Christ. Your Souls and your Bodies both are by that one Eternal Spirit Baptized into one Spiritual Immortal and glorious Body with the Spirits of all just men made evangelically perfect by the Blood and Spirit of Christ with all the Holy Angels with Christ and the Father Press into the Fellowship of this mystery Here you shall see it indeed to be true that Grace is Glory begun in your Souls and Bodies both that when you believe a Spirit of Glory rests upon your whole Person by your Union with Christ. 2. Possess this Vessel of your Bodies in holiness For so you shall possess it in honour Possess it converse with it in a Spiritual Principle So you shall enjoy it and your selves in it as a Member of Christ. You shall see feel enjoy within your selves in this Body the Spirit the Life the Immortality the Joy the Glory of the whole Body of Christ the society of all things Heavenly Blessed and Eternal to wake and to sleep to walk and lie down to live and
the Manhood of Christ in its Earthly State stood in a natural Principle according to its proper essence and created Form but in a Supernatural and Eternal Principle according to its Personal subsistence in the Eternal Word How patient should we be of Life nay with what delight and wonder should we pass the time of our Pilgrimage hero if with a Spiritual Eye we beheld the Lord Jesus in Flesh and saw our life in flesh a conformity to his What a Divine Spectacle what a mystery of Divinity how full of Sweetness Beauty and Glory doth the Life of Christ in Flesh appear when it is rightly seen The Natural Spirit of this world with its natural Image in its full compass stood in the midst of the Lights Immortalities Glories of that Divine Person which is the Brightness of Glory the Sea of all Sweetnesses and Loves Eternity itself God himself This was the Eternal Principle which brought it forth from itself which bears it up in its own Bosom which acts it fills it comprehends it as itself one Person with itself itself Personally in a Divine and Mysterious Figure in the midst of all its Divine and Substantial Glories 3. Propos. As this Eternal Person our Jesus with his God-Head in the Humane Nature stood in a Natural and Temporary Principle he stood under the Curse receiving and feeling all the stings and bitterness of the Curse to the utmost extremity The Scripture saith he was made a Curse for us Although together with the Natural Principle he took not the Corruption yet he took the Curse You that read or hear this prepare your selves to receive a Relation of Divine Love which will at once break your hearts and make them whole again That God who is Blessedness itself the purest Light of Life Joy and Glory in Person cloaths himself with Flesh even with the Fleshly Spirit and Principle that he may make himself a Curse for your sakes in your stead Thus he receives immediately into his own Person into his own Breast and Heart all the stings of the Curse of Separation of Loss of Shame of Pain of Guilt of Grief of Horrour Amazement Death All these stings he receives into himself as they are dipt all over in the most unmixt and fiercest Poison of the Divine Wrath. All these stings he felt at once envenomed with Wrath in the tenderest and most sensible manner with the quickest and sharpest sense Never was never can there be such a sting such a sense of any sting in the Spirit of Man or Devil or any Creature Do we hear all this and that all this was from love to us and are we not by a sympathy of love wounded with a sense of those stings which thus stuck in our Saviours Heart Do we not feel our hearts wounded with a sense of those Sins of ours which fixed those stings there But doth not this sense also fall like drops of precious Balsom upon our Hearts to heal those wounds immediately or to turn them into Fountains of Love and Joy when we hear that it was Love and infinite Love in the Heart of God himself which took these stings out of our low and wretched Persons to fix them in that most High and Glorious Person which is Eternal Love and Life itself He was made Sin for us that is a Sacrifice for Sin in a flame of Wrath in our stead that we might be made the Righteousness of God in him to ascend in the Bosom of his glorified Person in a pure flame of Love Delight and Glory above all Heavens 4. Propos. This our Jesus as he at the same time with his Divine Nature in his Humanity stood in a supernatural and eternal Principle he in his Humanity comprehended his Humanity itself in its natural Principle together with the natural Principle itself the Curse all the stings and bitterness of the Curse in a Light of Divine Glory in a Life of Divine Love as so many varieties of pure Love Joy and Glory with immortality Our Jesus at the same time in his natural Principle and in his Flesh was encompassed with a blackness of darkness and was filled with the bitterness of the Curse at the same time in his supernatural Principle the Eternal Spirit even in the natural Principle in the Flesh in the midst of the darknesses bitternesses he saw them all he conversed with them he tasted them feasted upon them enjoyed them and himself in them as the Light and Sweetness of Heavenly Love as Roses and Lillies the Hony and the hony-comb in the Paradise of God as the delicacies of Eternity and a banquet of Wine in the Kingdom of God For he received he saw he rellished them in the will of his Father and the will of his Father in them Thus he speaketh of them when he cometh first into the World I come to do thy Will O God All things which he met with in the World and in Flesh were to him the pure and entire Will of God alone presenting itself in so many various Forms where the Substance and the Forms both were the same Will like a Feast in several Dishes where the Meat and the Dishes too are alike delicate food So Christ himself expressed it John 4. It is my Meat and Drink a Divine Meat and a Divine Drink to do the Will of my Father All the sufferings and passions of Christ were an active accomplishment an active entertainment of the Will of the Father of that Will of that supream Will which is the pure Fountain Measure Essence perfection of all Good Loveliness Love Sweetness and Joy The sufferings of our Lord Jesus appeared to him in a Spiritual Light as Heavenly Beauties cloathing his Person making it so much the more lovely in the Eye of his Father the truest Judge of loveliness and Beauty My Father loves me saith Jesus Christ because I lay down my Life for my Sheep How sweet and dear a sense hath the Lord Jesus of the Curse and of Death when he had this sense of them that they made him lovely to his Father attracted his Fathers Heart to him and made him more in love with him The blackest Cloud that resteth upon Christ discovered itself to his Spiritual Eye to be in truth a Glory surrounding him All the griefs of his Heart appeared to be Jewels of Glory and Immortality hanging in his Bosom For saith Christ when he was now to suffer now is the Son of Man Glorified and again he saith the Father is Glorified in the Son O! how dâ—fferent is the truth of things in the Spirit from the outward appearance in the Flesh When Jesus Christ was spit upon Scourged Crucified as this World gives forms and names of things then in the sense and language of Heaven of Eternity of the Eternal and Spiritual Principle in himself he was glorified all these were as so many fresh Lights of Glory in which his Person shines forth to itself and to the Father in
of them all when you come most covered with Dust and Blood when you come immediately out of the greatest sufferings when you come so much the lovelier by how much the liker you are to Christ when Christ and the Father have been so much the more glorified in you when they in their Glories have so much the more clearly eminently shined forth in your Persons and rested upon them by how much the more extream your sufferings have been When the Father hath thus accomplished his will in you what a Feast of Eternal Pleasures what a Crown of Eternal Glories will he make this will of his to you how will he accomplish your will in himself to the utmost height of all delights blessedness 3. See here a threefold comfort against sufferings and Death 1. He who hath conquered them is your Captain the Lord Jesus We read Heb. 2. That the Captain of our Salvation being to bring many Sons to Glory was made perfect through Sufferings There are four things in that word Perfect 1. There was a perfection of sufferings in all kinds and degrees Nothing of any evil of sufferings in the evil of it was absent or could be added 2. Jesus Christ perfectly endured these sufferings in the sense of them in the continuance under them in pressures and oppressions by them 3. He was a perfect Conqueror over them 4. To be made perfect signifieth an initiation in Sufferings as in Sacred and Divine Mysteries So Christ was at once in his Sufferings the Priest the Altar the Fire the Sacrifice the Temple the God This Jesus thus a perfect and a Divine Conqueror over all Sufferings who holdeth all evil of Sin and Sorrow as Captives in Chains of Eternal Goodness pure Love Light and Joy He leads you upon Sufferings he goes before you into them he turns them all into Holy and Heavenly Mysteries of Divine Life and Love and makes you in the midst of them as Priests like Aaron in his Priestly Robes and Ornaments and Anointings in the Temple of the Eternal Spirit 2. You O Saints have nothing to do in your greatest Sufferings that you may be Conquerors over them but to abide in the Lord Jesus He himself in his dying discourses thus comforts his Disciples in the Gospel of St. John In the World you shall have trouble but in me you shall have peace be of good chear I have overcome the World Stand still be stedfast and unmoved in the Lord Jesus so shall you never have any other sight of your Enemies or Troubles but such as the Children of Israel had on this side of the Red Sea when they came forth with their Timbrels and Dances You shall see them drown'd in the Sea of your Saviours Blood in a Sea of Glory in his Victory never to appear more in any melancholy shape When thine Enemies encompass thee on every side like mighty Floods with greatest force and fury lie down upon thy glorified Saviours Bosom as the Bed of Love have his high praises in thy mouth sing aloud of his Love his Loveliness his Victory in his Death his Resurrection and return in the Spirit So shalt thou see all the powers of Darkness Death and Hell under thy Feet bound in Golden Chains of Love Immortality and Glory 3. Look forth now with a Spiritual Eye and see that Sufferings and Death are a name only and empty shadows without any substance The things themselves are for ever destroyed by the Death of Christ and buryed in his Grave never to rise more A good Woman a Martyr being reproved for going with joy to the Fire when Christ was sad at the approach of Death answered My Saviour was sad that I might be joyful Sufferings and Death are now to Saints like Snakes out of whom the Lord Jesus hath taken the Sting that we may take them into our Bosoms and make them our soft and shining Play-fellows They are become now in the Blood and Spirit of Christ like Vipers in Wine which have lost their Poyson and are high Cordials like Bees they have shot their stings into the Lord Jesus and lost them there They have Hony now without any sting for thee to suck forth and feed upon 6. Propos. This Eternal Person our Jesus with his God-Head in his whole Humanity both Soul and Body in the moment of Death by dying went entirely forth from the Natural or Temporary Principle and so from under the Curse I shall open this by four Scriptures 1. Scrip. Heb. 10. 19 20. The Lord Jesus is said to have conâ—â—erated a new and living way for us to enter into the holiest through the Vail that is his Flesh Math. 27. 50 51. You shall see that as Jesus Christ yielded up the Ghost immediately the Vail of the Temple was rent in twain from the top to the bottom The Temple was a Figure of the Person of Christ as the Vail was of this Flesh. How particularly and emphatically is it expressed that the Vail was rent from the top to the bottom to its utmost extent in the Person of Christ The Flesh was as a Vail lying upon the Divine Beauties upon the Eternal Person and the Heavenly Image in the Soul Body of Christ. The Flesh of Christ was a dividing Vail separating between the Lord Jesus the naked Beauties the naked Bosom of his Father keeping his Soul and Body his blessed Person and Divine Nature as they subsisted in his Soul and Body out of the holiest out of the pure and open Glories of the God-Head As the Lord Jesus dies in that same moment this Vail is rent from the top to the bottom from the the highest part of his Soul and Spirit to the lowest part and appearance in the Body Now the Holiest the Heavenly Image the pure and naked Glories of the Eternal Person of the God-Head were opened and discovered thorow his whole Soul and Body His Soul and Body both entered into the Holiest into this Heavenly Image into these pure Glories in the unity of the Eternal Spirit 2. Scrip. John 19. 30. When the Lord Jesus was now breathing his last he formed his last breath into these words it is finished As he spake those words he bowed his Head and gave up the Ghost What was that which was finished with the life of Christ Not the work of our redemption Many great and principal parts of that remained still behind the Resurrection of the Lord Jesus his Ascension his Intercession his return in the Spirit at the pouring forth of that his last Appearance his Judgment and Kingdom What then was that which was finished with the finishing of the life of Christ The days of his abode in the Flesh without the Vail his Humiliation his Sufferings the State of Nature the Curse the Wrath of the Father were now finished the Spirit and Image of this world the hour and power of Darkness the bloody Fight with the Prince of Darkness the Prince of this World were now
Death This World with all its Powers and Principalities the life of this World the Cross itself and Death which had so long captivated the Lord Jesus with all the Powers Beauties Joys and Glories of his Heavenly Image binding them in Chains of Darkness within the Dungeon of this Earthly Image whose light is darkness are now themselves in the Person of our Lord Jesus in his Soul and Body together with his Captivity itself carryed up as he ascends and made Captives to that Heavenly Image which they held Captive Here in this Pallace of the Spirit and of Eternity where Darkness itself shines as the Light they are seen as the Captives of the Lord Jesus bound in Chains of Glory spectacles to all the Holy Angels and Blessed Spirits in which the Beauties of Christs Victory and Triumph as so many ravishing Wonders of an Incomprehensible of a Mysterious Power Wisdom Love Glory Divinity subduing all things entirely to themselves eternally shine This honour have all the Saints in their Deaths by the vertue of their Saviours Death by vertue of their fellowship with him and his fellowship with them mutually in their several Deaths all in each Death dying together Where now is the Melancholy of Death and of the Grave It is swallowed up into the Divine Pomp and Pleasure of a most Glorious Victory and Triumph O Saint What fearest thou in Death Or thou who fearest not to be dead why fearest thou to die If thou rejoicest in the Glory of thy departed Soul why mournest thou over thy Body as left behind in a naked and loathsome Prison The act of dying to both is the gaining of a Glorious Victory over the Life and Death the Powers and Principalities of this whole World The passage itself out of this Life is a Glorious Triumph to thy Soul and Body both which with all the Triumphal Ornaments of the Light of Life and Immortality ride forth in the Chariot of the Heavenly Image and the Eternal Spirit over the Spirit and all the forms of this Creation which lie conquered under your Feet In the very moment of your dying all the Powers and Appearances of Nature which rule in the Kingdoms of Sense and Reason are lost for ever so that their place where once they reigned in your Persons knows them no more You sit down upon the Throne of Christ and the Father together with them All the Births Images and changes of time are swallowed up into the bright the beautiful the most delightful depths of Eternity the unfathomable depths of purest Light Love and Joy immediately as Triumphant Conquerors and Kings you are encompassed with the ravishing applauses and shouts of innumerable Angels of Immortal and Glorious spirits springing up and shining forth in all the places of this World where its Light or Darkness Life or Death seemed before to stand You see all these with a Heavenly Musick and Songs of Triumph setting Garlands and Crowns of Victory on your Heads immediately as you pass out of the Light of this Life you see your selves received your Souls and your Bodies both with the most delicious kisses into the Eternal Embraces of the Father and of Christ in that Unity of the Spirit which is the unfathomable center of all Lights Loves and Joys of all beautiful and blissful Spirits created and uncreated All now for ever are filling full your Joys in themselves and fulfilling their Joys in you 4. Scrip. Heb. 2. 14. That he by dying might destroy him who had the power of Death that is the Devil and set them free who all their life time were subject to bondage by the fear of Death The word Power in this place signifieth properly a Prince with a Principality or Dominion This whole world is the Principality of the Devil For the Devil is called in Scripture the Prince of this world All Flesh every thing of Nature and of this Creation is comprehended under that name as it is distinguished from and opposed to the Spirit and the new Creation in the Spirit the Kingdom of God in the Holy Ghost and is the Principality of the Devil All Darkness every shadow every evil of Sin or Suffering of Corruption and the Curse of Shame Deformity Pain Grief and Wrath as all these are expressed in the Scripture and in common Language with every other kind or degree of Evil by Darkness are the Principality of the Devil For the Devil is called the Prince of Darkness Death is the Devils Principality who in this Scripture is called the Power or Prince of Death All this then hath Jesus Christ by dying destroyed in his own Person this World the Principles and Forms of Nature the Life and Images of Flesh every Darkness inward or outward of mind or sense Death itself For all these lie within the Principality of the Devil and are his Region his Kingdom without the bounds of this Dominion all things are Light Life Love Joy Immortality Spirit and Truth As it is Jesus who dies again in the Death of every Saint as the Death of every Saint is the Death of Christ acted over again in the similitude by the vertue of his Death so doth every Saint as he is one Spirit with Christ after the like manner by dying destroy the Principality the Kingdom of the Devil in his Person also For this is said to be the end of Christ in his Death that he might free all the Saints from the fear of Death O Believers Let your Saviour gain his end upon you and end of most tender Love Be no more in bondage to the fear of Death Let the Lord Jesus see the seed of his Death springing up in your Deaths a Glorious and Divine Seed of Life and Immortality springing up in the place of Death and swallowing it up into Victory Lay aside now for ever those melancholy and delusive Imaginations of Death as a separation of those tenderest Bosom-Friends Soul and Body a separation from your dearest Relations and entertainments the delights of your Eyes an extinguishing of the sweet Light of Life a dismal solitude a perpetual Darkness the Confinement of the Body to the nakedness coldness streightness and horrour of the Grave Dust Stones and Bones covering it and ratling over it Worms feeding upon it the Soul naked and alone taking its flight through a vast distance of empty air and space to another place These are the Forms and Appearances of Death to the Dead only Those who follow Jesus Christ in that living and shining way in which he went thorow Death meet with none of these appalling and affrightful Apparitions Let the Dead bury their Dead saith Jesus Christ to his Disciples but follow thou me Understand this O Believers that all Shadows all Forms of Darkness and of Death are from below Earthly Sensual Devilish from the Earth from the Natural Soul and from the Devil as St. James speaks All this Image and sense of things is that Kingdom of the Devil which together
his spouse this Soul or this Body which he hath spoused as chast Virgins to himself to see Corruption No no my Bride-groom with all his Lights of Glory and the Father of lights in him will accompany this Darling-Soul and Darling-Body his pair of Doves which are to him as his two eyes through Death and the Grave There will he filling all things round about me with his shining Beauties make me to see the Path of Life Immortality all composed of innumerable Angels of Glory or the innumerable Glories of the Godhead as the Milky way in Heaven is said to be composed with innumerable Stars thick set Thorow all the shades of Death shall I behold all pleasantnesses in his Face shining forth upon me with a fresh Glory as a new Sun turning those Shades into a flowry and perfumed Arbour in the Heavenly Paradise I shall be continually at his right hand where pleasures are for evermore without mixture interruption or end Thus is his right hand which is the heighth and Fountain of Life and Pleasures the beginning of my Life my strength and guide in my way my end in Death We have finished the answers to the objection against the Immortality and Glory of the Body of a Saint together with the Soul in Death which was taken from the Body itself and strengthened by the particular consideration of the Body of Christ in Death and in the Grave We have finished the distinction between the two Bodâ—es the Body of Death in a Saint and the proper Body of a Saint which is an insâ—parable Member in the Spiritual and Heavenly Body of Christ and the Temple of the Holy Ghost as the Soul is We come now to the last objection taken from the resurrection of the Body at the last day which seems to be without any sense if our Bodies become Glorious and Immortal at our Death This Objection is answered by the distinction of three eminent steps or degrees in the resurrection from the Dead I shall take my ground upon which I shall build this answer and distinction from St. John Chap. 11. v. 25. these are the words of our Lord Jesus in that place I am the Resurrection and the Life He that lives and believes in me shall never die He that beliâ—ves in me though he were dead yet shall he live The Lord Jesus is here comforting Martha mourning over her dead Brother He propounds to her the comfort and Joy of his Resurrection Thy Brother saith he shall rise again That which would have been a present and powerful Joy looked upon with a Spiritual eye in a Light of Glory becomes to Martha a faint and far distant Joy while she looks upon the Resurrection a great way off at the end of the World So she answereth the Lord Jesus Yea Lord I know that my Brother shall rise again at the last Day The Lord Jesus scattereth this Cloud of Flesh by shining out upon Martha in the Brightness and Glory of his Heavenly and Divine Person as that Invisible and Eternal Sun which is at once the Fountain and Treasury of all Lights Lives and Forms of things in a state of Perfection and unchangeableness The Lord as he shineth out upon her annointeth the eyes of her mind with his Spirit and the Light of his appearance to see him as he is in the fulness of Glory as the fulness of the Glory of God and of all things dwelleth in him as he is the same and all things in him are the same yesterday to day and for ever I saith he am the Resurreâ—tion and the Life The latter of these is the cause and demonstration of the former It will not seem strange to him who seeth the Lord Jesus to be the Life of all things all things in their most exact distinction to be living perfectly and Eteâ—nally in him in the vast and unbounded Circle of the Unity of his Person and Spirit as in a secret Paradise a Field of Light and bliss above the Heavens and yet invisibly present every where that he should at his Pleasure bring forth things which have disappeared here by Death into new appearances as Resurrections from the Dead and present them again to our eye in the same Forme in which they before conversed with them not as Pâ—antasms or as empty Apparitions but real and Substantial Thus to Martha inlightned by this Spiritual Vision of Christ it was easie to understand that Jesus Christ could give her Brother Lazarus again out of his Grave living into her Arms even at that present time Having thus cleared my ground for my ensuing discourse by the opening of the words I procced to my distinction of a threefold eminent degree in the Resurrection from the Dâ—ad 1. The first eminent step or degree in the Resurrection from the dead is Regeneration which signifieth a new birth a second birth to be born again of God after the Death of that Life which we receive from him by our first Generation as Sons of God by the Creation 2. The Second eminent step or degree in the Resurrection from the Dead is the Natural Death 3. The last eminent step and degree is the Resurrection of the Dead at the last day 1. I shall begin with the first of these that the difference between these thâ—â—e Resurrections may more clearly appear I shall lay it down in the form of a Doctrine Doct. Regeneration is a Resurrection from the Dead St Paul clearly so expresseth it Eph. 5. v. 14. wherefore he saith Awake thou that sleepest and arise from the Dead and Christ shall give thee Light Behold three things here 1. A Sleep 2. The Awakening from this Sleep 3. The cause of Awakening 1. Here is a sleep Thou that sleepest Every man in his Natural state is a divine Spirit an Immortal Soul an Image of God a Son of God in a deep Sleep The Natural Sleep is defined to be a perfect ligation or binding up of all the senses outward or inward But this is an unnatural Sleep into which we are cast by the Enchantments and Power of the Devil It is the Sleep of Sin O man all thy senses and faculties outward and inward which were true pure and divine in the Similitude of God whilst they were awake and at liberty were continually feasted with divine Objects they possessed and enjoyed a Paradise in themselves But how are they now fallen asleep how are they bound up Thou now no more seest hearest tastest feelest understandest enjoyest any sweet beam of truth any thing of the Harmonious Musick of the delicate Relish of the soft Embraces of the immutable all-satisfying Reality and Substance of pure Love pure Light pure Beauty pure Joy pure Goodness Every thing pleasant every thing Real every thing Divine is to thee as if it were not at all Yet is not thy sleep quiet All this which thou seemest to thy self to hear to see to understand to converse with by any of thy senses or faculties
and despair that by him these beautiful and blessed Lives may rise again 2. The Death out of which this Life is raised is that of Sin and of the Curse for Sin Eph. 2. 1. v. St. Paul saith we were dead in Sin Hear and read this O man with sighs and tears with trembling and terrour Thy Life it self is now a Death and a cursed Death such a Death as makes the difference between an Angel in Glory and a Devil in Hell The corruption of the best things is worst The fall of the highest and greatest things makes the greatest and most dreadful Ruine The Divine Life is dead the Divine Image is fallen in thee Thou art dead in Sin Sin lived and I died saith St. Paul in the forementioned place A Life of Darkness shame Disorder deformity enmity the Life and Image of Hell and Devils are sprung up in thee and are become a Grave of hate and horrour which hath swallowed up the Life the Image of Love Beauty and Joy of Heaven of Angels of God into a cursed Victory in thee All the stings and terrours of the first death in the separation of the Soul and Body are all the secret burnings of this Hellish fire of the Death in Sin now quite consuming the broken Relicks of the Divine Light and sweetness in the Flesh and enlarging itself into the second Death as into an eternal Flame of Wrath and torment Look up oh man see this whole World of these Heavens and this Earth as a Charnel-house or a dark Vault for the Dead See thy self in this Body as a melancholy Coffin in the midst of this Vault where thine own Divine Life and Image with ten thousand blessed Lives the Life of Christ of Paradise of Heaven lie dead and buried See this place in which now thou art the smoaky porch and gloomy entrance into Hell like a cloudy Evening to that dismal Night See thy self walking here as a wretched Ghost and Shade in the midst of the Dead in the midst of cursed Apparitions from below and thy self together with all these ready every moment to vanish into everlasting Darkness and Flames This is the Death out of which the Divine Life is raised in the first Resurrection or the Regeneration 3. The Resurrection of this Life out of this Death is to be declared in its first step which is the Regeneration or New-birth The Divine Nature which lies hid at the bottom and in the center of the Soul lives there to itself with its Heavenly and Earthly Image as in the Secret of its own twofold Paradise whereof one was never yet revealed in any Creature until Christ the other with drew itself hither from the sight of the Soul at the Fall This Divine Nature as to the Soul itself whose Root it is of whose Being it is the only Life and Truth lies slain by the Life of Sin and buried in its own Ruines beneath the Darkness and Confusion of the Corrupt the Fleshly and the Hellish Image This Divine Nature in the moment of Regeneration or Conversion is new-born in the Soul or which is the same the Soul is new-born into the Divine Nature and comes forth with a new and Divine Being into a new and Divine World This change is called a Birth because the Divine Nature as the Seed of God sown in the Soul diffuseth itself thorough the Soul changeth the Soul into one Nature and Life with itself so bringeth forth itself in the soul and the Soul together with itself in its own Divine Life and Likeness The Eternal Spirit is the Father of this Birth which sendeth forth this holy Seed This Spirit is also the Mother For in the naked Bosom of the Eternal Spirit at once the Seed of God is sown in the soul and the Soul is sown as a new Seed sent forth immediately from God wrapt up in the Seed of God The Spirit also itself is this Seed For so the Lord Jesus saith John 3. That which is born of the Spirit is Spirit This New birth is said to be from above because it is immediately from God the Birth of God as he is in the Simplicity of his Godhead uncloathed of every Vail infinitely transcending all created powers and perfections This Birth is expressed by being born again as a second Birth For man was first born unto a Divine Light and Image in Pâ—radise where he aâ—so dyed to this Life and Image unto which he is now born a second time That was a Shadow onely This the Shadow and the Substance both in Union This Birth is also called a Resurrection and is truely so upon this account That same Divine Person in his own proper and individual Existency which died in Paradise which ever since hath lien slain and buried in the corrupt sinful Person sprung up in its place as in a Grave now riseth again As it riseth it casteth off this cursed and Hellish person as a Body rising to Glory casteth off the form of a dead Carcass of Rottenness and dust recovering it s own proper place and right But there is a threefold difference between this Divine Nature in its first Life in Paradise and its first Resurrection in its Regeneration or New-birth 1. In Paradise the Divine Nature sprung up and appeared in a Earthy Image and in an Earthy Person only as in a lovely shadow of itself The Heavenly Person the Heavenly Image although it were the Root the Truth the Life the Fulness of this Shadow yet it lay concealed beneath it as a Vail or as the Fruit lies hid in the Blossom By Sin the Blossom falls to make way for this Fruit. In the new birth out of the Ruins of the Earthy Person and the Earthy Image as the rending of the Vail the Divine Nature springs up and shines forth in its own Heavenly Person and Image Thus that which was sown by the Fall a Heavenly and Divine Shadow riseth again by the new birth a Heavenly and Divine Substance which is the Shadow in its Life and Truth The Holy Scriptures declare this Glorious Mystery 1 Epist. John 5. c. where we read That there are three which bear record in Heaven the Father the Word and the Spirit A little after we read That he who believeth hath the record in himself If a Believer hath the Record within himself he hath also within himself those who bear the Record For a Record or Testimony hath all its authority and force from the Persons of the Witnesses as it is given by them and cometh forth out of their mouths Behold then here in the moment of believing God himself in the three Persons in their Heavenly Image which is the Heaven of Heavens bringing forth the Divine Nature as their own proper Birth and Child in an Heavenly Person and in their own Heavenly Image in which they themselves dwell together with him giving their Testimony to him in which he believes 2. That which was the Beauty and the beautiful
Inhabitant of Paradise was the Divine Nature in the Earthly Image and in an Earthy Person which stood singly in a shadowy Joy and Glory The Heavenly Person and the Heavenly Image which were the Life itself were hidden and Vailed beneath this Shadow like the Glory of a Flower in its seed beneath the Earth when the Plant begins first to appear or like the ripe fruit hid in the Blossom In the New birth that Divine Person and Form which died in the Shadow riseth again in the blessed life and most beautiful Truth of the Eternal Substance As the Accorn which was first an Oak being sown in the Ground and dying springs up again into a fair and flourishing tree But there is this difference the Accorn is not the same Oak which at first it was but only another of the same kind But here the Shadow in its new birth riseth again in that Individual Person and proper Essence of Glory out of which it first descended As Jesus Christ saith I came forth from God into the world again I leave the world and go to the Father So Saith this new-born Child of God I was before the World with my Elder Brother in the bosom of the Father I was with the Father in the bosom of my Elder Brother one Spirit one Heavenly Image one Brightness of Glory together with him I came forth from this Glory into a Shadowy similitude of it into an Earthly Paradise From thence I fell by sin into that Death which is my Life in this present evil World Again through the Death of Christ by the Resurrection of the new Birth I leave both this living Death in the World that Shadowy Life of Paradise return to my first Glory with Jesus Christ in the bosom of the Father Moreover that Earthly Image and shadowy Paradise are not lost These also rise again in their Regeneration They arise again the same Individuals but in a far different Form and in a far differing manner of subsisting The Earthly man of the first Paradise is born anew subsisting in the Person of the Heavenly Man as the Humanity of Christ subsisted in his Divine and Eternal Person The Earthy Man springs up in the bosom of the Heavenly Man It is no more now as at the first a vail on the Sun-like Face and Spiritual Beauties of the Heavenly Pattern and Original But it is to it as the frâ—shest Beams and the most Flowry Light of the Sunshine is to the Sun It Flows immediately from the naaked Form and fulness of the Heavenly Glory it is transparent to it filled and covered with it The Earthly Paradise now flourisheth in the midst of the Heavenly Paradise which shineth all through it bringing it forth as one Person and one Spirit with itself This is the new Heaven and the new Earth the Heavenly Man and the Heavenly Paradise newly and nakedly discovered so as it never before was in this Creation The earthly man also and the earthly Paradise brought forth into a new state and Glory by their Union and fellowship with the Heavenly Man and the Heavenly Paradise as a Bride adorned by the presence of her Bridegroom coming forth like the Sun Thus Jesus Christ makes all things new in the new Creature and brings forth the new Creature together with himself in himself as St. Paul speaks 2 Corin. c. 5. v. If any man be in Christ he is a new Creature or a new Creation For behold saith Christ I make all things new This new birth and Resurrection of the Heavenly and earthly Glories united in one Person in a Saint is excellently represented in that forementioned place of St. John 1. Epist. c. 5. v. Having said There are three that bear record in Heaven the Father the Word and the Spirit he adds There are three that bear record on Earth and saith he these three agree in one The first three were one Heavenly Spirit and Image The last three agree in one Earthly Image with themselves and in one Heavenly Spirit with the Heavenly Image and the Heavenly three A Believer as is before noted is said to have the Record or Testimony of these Witnesses in himself He hath then also the Witnesses in himself for these Witnesses testifying of themselves to the Soul are in their own unvailed persons and Divine presence the Tâ—stimony the Truth of the Testimony the Authority the Witnesses all in one The second Trinity of Witnesses is 1. the Water 2. The Blood 3. The Spirit 1. The Water is the natural or Earthly Image washt as by a Baptism of Water from its filth like a piece of Gold fallen into the dirt The first Creation is exprest by Water It was a pure and clear Sea of finest Christal The Face of God shining forth upon this Sea of Chrystal at once filled it with the sweet Light of his Beams and figured his Beauties upon it which Light and Figure were the Light of Paradise and the Life of the first man in it Sin by a mixture of Earth with this pure Water pollutâ—th it troubleth it changeth the Light into Darkness and the Beautiful Figure of the Divine Glory into Confusion The clear and sweet calm is now changed into a black and foul Tempest The new birth separating the dark dâ—filing Earth from the clear pure Flood gives a Resurrection to the Divine Light the Divine Form the Earthly man in its puritiâ—â— and the first Paradise in its Beauties 2. The Blood is the second Witness joyned together with the Water This is the Earthly Image heightened with a more excellent washing than that of Water which is this of the precious Blood of God himself This Blood taketh away by the vertue of Christs Death the darkness of the vail which interposeth between the naked Glories of the Heavenly Image and the Earthly Image keeping it in the state of a shadow only Now this most precious Blood as a rich Flood of Divine Light and Life breaks in freely and fully upon the Earthly Image in its new birth that it is no more the shadow to that Heavenly substance but the face in the Glass answering to the living face of the supream and Eternal Beauty Thus the Earthly Man and the Earthly Paradise returneth and riseth again in the Regeneration not by Water only but by Blood not as the shadowy Similitude of a concealed Beauty but the shining brightness of a present and unclouded Glory This is the second Witness on Earth The Spirit is the last of the three Witnesses in the Earthly Image This giveth his Testimony joyntly in both Images the Heavenly and the Earthly This Spirit is the same in both the Mother which bringeth both forth from its own Eternal Womb the Life which dwells in both the Glory which fits and cloaths them both the Love which Eternally sports in both which fills both with purest perpetual Pleasures in themselves in each other This Spirit is that band of perfection which
which thou cryest Abba Father Although thou understandest it no more than the Lamb understandeth how or why it is carryed to its Dam and drawn by its bleatings Go thy way then and be no more troubled give thy self up to the instinct and leadings of this holy Spirit within thee Thou shalt certainly see the time when the obscure smoak of the Spiritual Instinct in thee will break up into a clear Light and flame of a Joy unspeakable and Glorious both in the Testimony of the Spirit heard within thee and the Seal of the Spirit seen upon thee either in this Life or in Eternity We read in the 2 of Chron. That Solomons Throne had a Foot-stool of Gold and six steps up to the Throne On each side of these steps were two Lyons that supported every step Thou who hast the Throne of the Divine Nature in the midst of the Spiritual Paradise and Heaven set up within thee in its obscurest and lowest state rest in peace and joy on the Foot-stool itself and upon the lowest step of this Throne For the Foot-stool itself the lowest state is of Gold of an incorruptible and Divine Nature which will certainly in its proper time lift thee up to the full height and Glory of the Throne itself The lowest step here even at the highest hath for its support and guard two Lyons The Lord Jesus the true Lyon of the Tribe of Judah in all the Varieties and Riches of his Spiritual Glories multiplies his Presence and Appearance round about thee to sustain defend and cherish thee in these first beginnings of Grace in thee in the midst of thy darkness and weakness after the same manner in the same Heavenly Person of his in the same fulness of Love Power and Glory as he is with the highest Saints When we began to speak of this first step of the Resurrection or new Birth we propounded four Heads to treat upon 1. The Life which is risen 2. The Death out of which it riseth 3. The Resurrection itself 4. The way of this Resurrection We have finished our discourse upon three of these We are now to speak briefly of the last 4. The way of the Resurrection in the new birth is Jesus Christ. He saith of himself in the Gospel of St. John I am the Way Jesus Christ is the way of this Resurrection in six Steps 1. He is the Price 2. The Head 3. The Root 4. The Pattern 5. The Companion 6. The Life of this Resurrection 1. The Blood of Christ is the Price of this Resurrection Jesus Christ by his Blood hath doubly redeemed us from Death 1. By Purchase giving his Life a Ransom for us to the Divine Justice 2. By Conquest having by the effusion of his Blood and loss of his Life gained a perfect Victory over all the Powers of Darkness 2. The Lord Jesus above in Heaven is the Head of the Resurrection from the Dead In the latter part of the first of Eph. we have Jesus Christ gloriously presented unto us in his Resurrection from the nethermost part of the Earth and in his Ascent above all Heavens Then the Apostle concludes that discourse and Chapter with this Blessed Consolation that God had given him in this Glory of the Resurrection from the Dead to be the Head over all things to his Church Thou who mouâ—nest over thy sins as the worst of Deaths who doubtest who despairest of Life raise thy self to a lively Hope Look up and see thy self already risen in his Resurrection already set down in Heavenly Places together with Christ as a Glorious Spirit in that first Spirit the Head and Fountain of them all from which they are as Inseparable as the Beams in their upper ends are from the Sun Thus St. Paul speaks in the former part of the 2d Chap. of the Eph. upon that Divine Ground which he had laid in the end of the first Chapter That Christ in his Resurrection from the Dead is the Head over all to his Church 3. The Lord Jesus as he is risen from the Dead by his Spiritual Presence in our Hearts is the root of the Resurrection or new Birth in us 1 Corin. 15. Jesus Christ as he is the second Adam is said to be a quickning Spirit and the living corner Stone precious and tryed in his Death and precious in his Resurrection out of which we grow up to be a Temple to God that is both a Spiritual Heaven and a Spiritual Paradise Eph. 3. He is said to dwell in our Hearts by Faith The Lord Jesus is that Spirit which is the Root of all Spirits natural or supernatural the Root of all Life Natural and Spiritual Earthly or Heavenly Humane Angelical or Divine Dost thou feel the weight of Death heavy upon thee hast thou no sense of any spark of true Life in thee to sweeten either Death or Life to thee Look up to thy Root at the bottom of thy Spirit thy Jesus Abide in this Root wait for this Root Here are all the Treasures of Spiritual Life laid up At the set time in the proper season this Root shall spring and bud and blossom and bring forth it 's heavenly Fruits replenished with the Light and sweetness of the Divine Life and spreading themselves thorow thy whole Soul Thus shall that Life of God which thou hast lost which in thy death retired itself hither into its Root rise again in thee and thou be new-born into this Life Thus shall Jesus Christ as an Heavenly Root in thy Heart bring forth himself unto the Life of Faith which is his own Heavenly Image in thee within the Vail the Cloud of Flesh. Thus doth he make thine heart from this Root of Eternity to be an Heavenly Habitation and dwelling place for himself raised up new and Eternal out of the Ruines of Death 4. Our blessed Saviour is the Pattern of the Resurrection to us In the 8th of the Rom. we are said to be predestinated to be conformed to his Image Eph. 1. God is spoken of as working Faith and so bringing forth the Spiritual Life in us according to that exceeding greatness of his Power by which he raised Christ from the Dead We read in the Gospel that a mighty Angel came down from Heaven and rolled away the Stone from the mouth of the Grave while the Watchmen about the Grave were cast into a deep sleep to make way for the rising of Christ. How frequently doth the Soul which feels the horrour of the Spiritual Death think its Resurrection to a Divine Life to the Heavenly Graces and sweet Peaces of that Life impossible Alass the Flesh is as a Grave in which it is shut up Its Lusts and Temptations are as a mighty Stone rolled upon the mouth of this Grave Tempters visible and invisible are as Watchmen round about the Grave to keep thee there But be not discouraged at any of these things O thou disconsolate Soul Look to thy Pattern the Lord Jesus as it was
may not yet be sprung up in thee like the ripe corn in the ear in the Ripeness and maturity of their own Spirituality and of the Heavenly Image Yet may they flourish in the Ear that is in a high and sweet Figure of Spirituality according to the purest letter of the Gospel which may have the Spirit itself for a hidden life in it and ready to reveal itself as the perfect Fruit. But suppose thou hast not attained to this yet sing for Joy the Spring and the Summer Season are come Harvest is not far off if the Kingdom of God which is Christ Heaven Paradise all in one and all in a Heavenly Glory be come up in thee into a Green and Living stalk Perhaps thou art yet subject to the Ministry of the Law Rejoyce in this if it Spring from the Seed of Promise if it flourish by the Virtue and Life of this Seed forming itself into this stalk although it lie vailed there This living Stalk this living Ministry of the Law hath not only an outward Glory and Lustre upon it but the inward Glory of the Spiritual Kingdom within it which sends forth this outward Life and Lustre which will itself also in its proper season sprout forth from it Dost thou fall short of this also dost thou see nothing in thy self of Letter or Spirit of Law or Gospel in any clearness of Life or Power by which thou canst make any comfortable Judgment of thy self Are not these mournings of thine that sence those impressions those desires affections endeavours the causes and companions of these mournings which come up so thick in the ground of thy Spirit by day and by night are not these that Kingdom of God that Jesus with Heaven and Paradise in the midst of thee before thine eyes as in the Blade or the Herb which can hardly be discerned or distinguished from common grass by common eyes In the mean time thou like Mary complainest that Christ is taken away from thee when he standeth before thee risen from the dead and talketh with thee though vailed under the form of a Gardener But let it be that no green things appears in the field of thy Soul it is naked cold and hard like the Earth in Winter Yet mourn not as one without hope This naked ground may be a flourishing field of Corn in the Summer time This naked and hard heart of thine may in its proper Season soften and flourish into an Heavenly Paradise by the springing up of Christ in it For even now in this disconsolate desolate state may God the Father and the Holy Angels from on high have their eye with Love and delight upon it from one end of the year to the other as seeing Heaven and Paradise with all their own Joys and Excellencies treasured up there in their seed which is Christ sown in thee 3. Ans. The Heavenly Image in thee who art born again while thou livest on Earth is subject to various Clouds and Storms It is always in a conjunction with the fleshly Image and the Spirit of the Devil These never suffer it to shine forth clearly and purely These often so cloud it and captlvate it that it can send forth no one sweet beam or spark to enlighten thee to any sensible discovery of it or warm thee with any sensible comfort in it The Law of God which is the Law of the Spirit of Life in which Spirit the Heaven and Paradise of a Saint are seated is within in the inward man in the mind But the Law of Sin which is the Spirit of this World where Death Hell and the Devil have their place and their Throâ—e is still manifest and Powerful in thy Members in thy outward man What wonder then if thine inward Man like the Face of Heaven and of an Heavenly Paradise with the Lord Jesus in his Spiritual Glory shining in them as the Sun in its purity and strength be discerned by thee very weakly and uncertainly when they are to be seen thorough so thick so polluted so troubled an Air of the natural Spirit in thy Members Nay what wonder is it if from the Morning of thy Life to the Evening of it such blackness of darkness cover the whole Face of these beautiful and Heavenly things in thee that they appear not at all to thee although they constantly shine in the same Glory and move in the same order in themselves to themselves within thee when as such Powers of Darkness have their seat in thine outward Man thorough which they are to appear 4. Ans. Thou perhaps O afflicted Soul with the eye of Sense and of Reason by the Light of thine own Spirit lookest to see the Kingdom of God with its Joys and Glories and Glorious Inhabitants in thee But these are Spiritual things and to be discerned Spiritually They are Spiritual Senses which alone can take in the Divine sweetnesses and Beauties of this Spiritual Paradise and Heaven It is the Light of the Spirit alone in which they shine forth and appear It is the Breath of the Spirit alone which makes their Spices to flow forth and give their smells Thou O dejected Soul mayest have thy Spiritual senses yet weak Like a new-born Child thou mayest behold and gaze upon the Light of the Heavenly Sun and yet not understand what that is which thou seest or that thou seest any thing at all Again the Spirit is free he breaths and gives his Light where he pleaseth when he pleaseth and in what degree he pleaseth The Garden of God may be in thee thou mayest be in the midst of this Garden and yet not aware of it because it is either a dark Season where nothing appears or a twilight of the Spirit only where the Flowers and Plants of this Garden appear like little Clouds or dark spots undistinguished 5 Ans. There are three ways by which the new Birth or the Resurrection from the dead evidenceth itself to the Soul 1. The Seal of the Spirit 2. The Witness of the Spirit 3. A Spiritual Instinct 1. The Seal of the Spirit is the clearest and compleatest evidence Of this you read Eph. 1. v 13. You are sealed with that Holy Spirit of Promise The Spirit himself in his own person was the Promise and is the Seal St. John 14. v. 20. Jesus Christ in that Chapter promiseth the Spirit which he would send down when he was ascended to be in them He calleth this Spirit the Spirit of Truth and the Comforter Together with the promise of the Spirit he promiseth them that he would come again to them and that they should see him and have Joy and that none should take this Joy from them because they should never more lose the sight of him He promiseth likewise that at that day of the Spirit his Father and himself would come together and sup with them and lodge with them The rich and glorious ground of all this sweet mystery of the Divine Love and