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 PRINCETON,  N.  J.  ^f' 
 
 Collection  of  Puritan  Literature. 
 
 -,- 
 
 ■ 
 
<7 
 
 / 
 
~\Z 
 
 — 
 
 The  Appearance  of 
 
 GODtoMAN 
 
 In  the  GOSPE  L, 
 
 AND   THE 
 
 GOSPEL  CHANGE. 
 
 Together  with 
 
 Several  other  Difcourfes  from  Scripture. 
 
 To  which  is  added  an 
 
 Explication  of  the   TRINITY; 
 And  a  Short  Catechifm. 
 
 Being  the  Second  Pofchumous  Volume. 
 
 The  Second  PART  will  contaia 
 
 Mifcellany  TRACTS  on  feveral  Subje&s, 
 
 handled  Metaphyfically. 
 
 To  which  may  be  adcled, 
 
 A  Paraphrafe  of  the  Canticles  in  Verfe. 
 
 TOGETHER 
 
 With  many  Excellent  LETTERS   to  Friends. 
 
 . , — . — i — __ . — .  ^_ — . —  ~  . 
 
 Taken  from  the  Original  Manufcripts,  left  by  P.  AV- 
 Late  of  Emanuel  College  Cambridge  y  and  Minifter  of 
 the  Gofpel  in  London.-  ' 
 
 _ » —  
 
 I  ThefT.  20,  21.    Defplfe  not  Prophecyings,  Prove  all  things. 
 
 rv 
 
 L  0  N DO  N :  Printed  in  trie  Year>     1 7 10. 
 
♦ 
 
THE 
 
 Publifher  totheREADER, 
 
 THefe  Papers,  which  were  fcatter  ci  in  feveral 
 Hands,  being  carefully  colle&ed  For  the  ufe 
 of  private  Perfons,  contain  fo  many  Smrklings  of 
 Divine  Truth ;  or  rather  the  fhinings  OTth  of  more 
 than  a  Common  Light,  from  that  Sun,  whence  all 
 true  Light  proceeds,  the  Supream  and  Univerfal 
 Truth  itfelf :  That  it  was  thought  proper  this  way 
 to  preferve  them,  for  the  Benefit  of  Searchers  after 
 Truth  in  this,  or  after  Ages ;  who  will  be  concern'd 
 that  more  of  them  are  not  Finifh'd,  or  at  leaft  fur- 
 ther continu'd.  That  they  are  Genuine,  the  Rea- 
 der may  be  affur'd ;  and  likewife  that  they  are  the 
 only  considerable  Papers  of  the  Author's.  And  to 
 fhew  the  great  Value,  one  who  was  moft  deferved- 
 ly  Efteem'd  (I mean  that  Eminent  Divine  Dr. 
 Whttcbcot)  had  of  our  Author,  I  will  only  relate 
 fome  Pafifages,  that  arefo  well  attefted  by  fome  now 
 Living,  as  not  to  admit  the  leaft  Doubt,  The  Do&or 
 being  once  in  Converfation  with  this  Author  upon 
 fome  abftrufe  Points  in  Divinity,  in  which  he  Ex- 
 plained himfelf  with  fuch  Eafe  and  Clearnefs,  that 
 the  Doctor  rifing  from  his  Seat,and  Embracing  him, 
 exprefsM  himfelf  in  this  manner  \  Peter,  thou  baft  o- 
 vercome  me,  thou  art  art  all  pure  Intellect.  And  the  fame 
 
 A  2  Perfou. 
 
 £, 
 
The  Vublifher  to  the  Reader. 
 
 Perfonwho  was  then  prefent,  relates,  that  upon 
 bringing  him  the  firft  News  of  his  Death^he  anfwer- 
 ed  in  Surprize  and  great  Concern ;  Well,  faid  he, 
 as  much  astheWorld  thinks  me  to  love  Money,  I  tell  thee, 
 Ijhoiildbe  well  contented  to  fart  with  half  of  what  I  ham 
 to  obtain  only  fome  Hours  free  Conversation  with  that 
 greatly  Enlightned  Friend  of  ours,  who  is  now  taken  from 
 us ;  or.  to  that  effeft.  The  fame  Party  finding  him 
 fo  muchrfe&ed,  and  alfo  to  try  his  Affe&ion  for 
 him,  added  at  the  fame  time  JDo&orJ  come  Ukewife  to 
 requefl  of  you,  as  a  farther  ezprejjion  of  your  Kindnefs 
 and  Efieemfor  him>  to  V reach  his  Funeral  Sermon.  That 
 twill  mofi  readily,  reply'd  the  moft  Benign  Doctor, 
 in  cafe  you  your  felffhall  think  it  proper  or  advijable,  at 
 this  time  of  Day.  I  (hall  only  trouble  the  Reader 
 with  this  one  Particular  concerning  the  Author 
 himfelf,  as  a  Teftimony  of  what  he  had  taught,  by 
 'his  Seal  to  it  on  his  Death-bed,  in  the  Pretence  of 
 this  fame  Friend ,  and  others,  who  asking  him  how 
 tiis  Mind  flood;  he  attefted  by  his  laft  Words,  with 
 much  Compofure;  That  it  then  pleafed  God  alfo  to  give 
 him  full  ajjurance  ofthofe  Truths  he  had  taught  of 
 
 That  thou,CourteousReader  may'ft  have  th  i  i  k>e 
 Satisfaction  and  Profit,  in  perufing  thefe  Writings, 
 which  others  have  had,  is  the  Wifh  of  him,who  for 
 that  Reafon  has  been  at  the  pains  of  Publifhing 
 them ;  and  without  faying  more,  fhould  have  bid 
 thee  Farewel,  had  it  not  fee mM  convenient  to  fay 
 fometh  ingconcernirig  them :  of  which,  that  none  in 
 the  Firft  Part  in  this  Volume  are  finifh'd,  excepting 
 
 ^his 
 
The  Vublifher  to  the  Reader. 
 
 this  fhort  Cafechifm,  might  proceed  from  the  ful- 
 nefs  of  his  Thoughts,  which  feem'd  ever  to  over- 
 flow, and.  to  be  never  ftraiten'd,  how  Sublime  foe- 
 ver  the  Subje&s  were  he  engag'd  in,altho'  ftrength 
 of  Body  often  fail'd  him. 
 
 The  Catechifm,  efpecially  the  Firft  fW,was  on- 
 ly writ  for  the  Inftrutlion  of  young  Perfons  fome- 
 times  under  his  Tuition.  The  other  Part  opens  the 
 coming  in  of  Sin,  in  too  elevated  a  manner  fos 
 fuch  Readers. 
 
 On  thofe  feveral  Metaphyfical  Tra&s  in  the  Se- 
 cond Tart^  he  feems  to  have  faid  all  he  intended, 
 being  only  as  it  were  Effays.  His  Letters,  tho'  Fa- 
 miliar ones,  far  exceed  the  Common  Strain  in  that 
 way  of  Writing  :  For  altho'  fome  of  them  are  on 
 the  moft  difficult  Points  of  Divinity,  yet  they  may 
 appear  Clear  and  Satisfactory  to  fuch  as  are  unpre- 
 judic'd,and  attentiveReaders;  and  as  atafte  of  them, 
 Five  are  herewith  publifh'd,  tho'  intended  at  firft 
 for  the  other  Volume. 
 
 The  Canticles  Paraphrased  in  Vefe,  was  an  Eter- 
 tainment  to  himfelf,  toward  his  latter  End  ;  and 
 therefore  not  omitted.  And  that  Short  Difcourfe  on 
 the  Myftery  of  Love  andWrath,  was  dictated  from 
 his  Sick-bed,  the  a;d  of  May,  167a  ;  by  which  it 
 may  be  perceived  his  Spirit  was  full  of  thofe  Joys 
 to  which  he  was  taken  up,  the  1 9th  of  November 
 following.  The  Letters  conclude  with  one  from  a 
 Learned  and  Ingenious  Friend  of  his,  much  lament- 
 ing the  danger  he  was  then  in  by  Sicknefs,  as  ma- 
 
The  Vuhlijher  to  the  Readerl 
 
 ny^  afterwards  did  his  Death,  which  hapned  before 
 this  Letter  came  to  Hand. 
 
 Laftly,  the  Reader  isdefir'd  take  Notice,  that 
 all  thofe  Difcourfes  upon  Places  of  Scripture  being 
 delivered  in  Sermons  thus  put  together  by  himfelf, 
 makes  Applications  and  Ufes  fo  much  interfperfed 
 which  feems  to  break  the  Natural  Connexion,  and 
 yet  fuitable  to  that  Inftruction  which  was  the  De- 
 fign  of  them. 
 
 To  conclude,  much  might  be  fa  id,  as  in  like  Ca- 
 fes is  ufual,  in  Praife  of  the  Author  and  his  Abi- 
 lities, did  not  his  Performances  do  it  fo  much  bet- 
 ter than  any  Words  can.  The  Reader  therefore  is 
 only  entreated  to  entertain  himfelf  with  thefe 
 Sheets  without  Prejudice,  and  with  fo  much  Pati- 
 ence and  Attention,  as  the  Nature  of  fuch  excellent 
 and  fublime  Subjefts  require  ;  where  the  addition 
 of  Profit  and  true  Pleafure  cannot  be  wanting  to 
 fuch,  who  are  fearchers  after  the  brightnefs*  of  Di- 
 vine Truths:  Of  which  number  I  am  willing  to 
 to  perfuade  myfelfr  Courteous  Reader,  thou  may 'ft 
 be  one,  Fareweh 
 
 An  Advertifement. 
 
 Eadery  The  Contents  of  a  Second  Part  is  here  infer  ted  for 
 ^  _  thy  Information,  in  which  menton  is  made  of  what  the  Cu- 
 rious,  and  under  ft  anding  in  this  kind  of  Writings,  might  wifb  to 
 fee  ;  yet  the  Expectation  of  the  Encouragers  to  this  Part  isfo  little, 
 as  puts  a  Stop  to  the  going  on  of  the  Prefs,  till  a  Trial  be  made  by 
 thefe  of  their  Reception  with  the  Publick. 
 
 The 
 
The  Contents  of  the  Firft  Part. 
 
 I,  f '■  "1  H  E  Abearance  of  God  to  Mm  in  the  Gofpel^  and  the   Gofpel 
 ■j_      Change  \  from  2  Cor.  3.  18.  But  we  all  with  open  Face  be- 
 holding, as  in  a  Glafs,  the  Glory  of  the  Lord7  are  changed  into 
 the  fame  Image,  &c. 
 
 2.  On  Prayer  \  from  Rom.  8.  26.  The  Spirk  alfo  helpeth  our  Infir- 
 mities 3  for  we  know  not  what  we  fliould  Pray  for  as  we  ought, 
 but  the  Spirit  itfelf  makes  Interceffion  for  us,  &c, 
 
 3.  The  Knowledge  of  God,  the  principal  thing  in  Religion, 
 
 4.  Of  Free-Grace  \  from  Rom.  5.  25. 
 
 5.  The  Miffion  ofChrift  ;  from  A&s  3.  26. 
 
 6.  Chrift  the  Head  of  the  Creature^  and  a  Chriftian  }  from  Phil.  1.  21, 
 
 7.  Comforts  to  a  Christian  #,  from  Joh.  \6,  33. 
 
 8.  Directions  to  a  Life  in  Heaven  *,  from  Phil.  3.  20. 
 
 £.   The  manner  of 'Chrift' *s  Second  Coming  j  being  the  Third  Part  of  foms 
 
 former  Difcourfe,  and  may  follow  one  in  Print. 
 10.  On  Dent.  6. 4.  Hear,  O  Ifrael,  the  Lord  our  God  is  one  Lord. 
 
 On  Cant.  5.  1 1.  His  Head  is  as  the  moft  fine  Gold,  &c. 
 
 On  1  Cor.  12.  13.  We  have  been  all  made  to  drink  into  one  Spi- 
 rit. 
 
 On  1  Pet.  4.  i..Forafmuch  then  as  Chrift  has  fuffered  for  us  in  the 
 Flefh,  &c. 
 
 On  Eccl.  7.  1 6.  Be  not  Righteous  overmuch,  neither  make  thyfetf 
 Over- wife,  &c. 
 
 Five  Queftions  AnfweSd  :  Being  fart  of  an  Anfwer  to  a  Letter  m 
 which  they  were  propofed. 
 
 1 1 .  dn  Explication  of  the  Trinity ',  in  three  S.'Bions. 
 
 12.  Aflwt  Catechifm. 
 
 13.  Five  Letters  concerning  the  Trinity  1  Chrift' s  Sufferings,  Satisfaclhn^ 
 and  Refurretlion* 
 
 The  Contents  of  the  Second  Part. 
 
 * 
 
 ADifconrfe  of  Virtue. 
 That  an  Eternity  of  Duration  having  a  Beginning  without  End? 
 is  exposed  to  Difficulties, 
 Of  the  State  of  the  Wicked  after  Death -7  and  of  the  Myftery  of  Divim 
 Wr«th,  and  of  the  DeviU 
 
 Several  Ihort  Difcourfes  or  Eflays,  viz. 
 
 Tropofttions  in  four  Chapters, 
 
 Of  a  Sfirit.  Th* 
 
--_. 
 
 m 
 
 The  Sacred  Hiflory  of  Divine  Love; 
 
 Of  Beings  Vnity,  Truth  and  Goodnefs. 
 
 Number' s  the  firfi  Image  of  all  Things:. 
 
 Of  the  Sun. 
 
 The  Con  fort  of  Mufich 
 
 The  Chariot. 
 
 Of  the  Memory. 
 
 Of  a  Plant* 
 
 L  E  T  T  E  R'S, 
 
 OfCbrifi's  Spiritual  Bodyj  and  his  Abearance  after  the  Re fur retli 'am 
 
 Concerning  Free- Will. 
 
 Of  the  Soul^  and  Idea's'.   With  many  more  on  fever  al  Sub  jells  to  Friends* 
 
 A  Paraphrsi{e  on  the  Cuticles  in  Verfe. 
 
 A  Divine  Di alone. 
 
 ERRATA. 
 
 PAge  3. 1.  28.  r.  ftrtimings.  8.  2.  after  Gofpel,  r.  and  the  Law.  9.  6V  after  that,  a 
 colon.    11.  24  and  25.  r.  ftraitned-  19   31.  r.  Affirmatively.  22.  4.  before  2,  r. 
 Vfe.  24.  6.  r.  H.?{j.i;i'ivTtKov.    16.  21.  after  living,  a  commma.  laft  line  but  one,  r«. 
 Arrgds.  p  28.  laft  line  r.  cbfcured.  29.  39.  r  ft  rait.  30.  12,  x.ftrmen.  39.  after  into, 
 r.  the   31.18  after  confume.  x.it.  32.  35,  put  out  in.  36. 18.  for  in-  r.  with.  40.  3/ 
 r.  wonf ;  for  are,  r.  is.  1.  35.  after  hath,  r.  the  natural   41.  28.  for  Natural,  r.  Sfiri- 
 tuil.  45.  ic  and  13.  r.  Solomon.  47.  22.  for  open,  r.  upon*   49.  2.  r.  Divine.  52.  3. 
 f,  the  r.  aSair.u  1.  21.  x.witb.  53.  24.  f.  appearance,  r.  change,  74.  27.  after 
 Nature  put   out  the   ;    7*5.  29.  for  the  r.  ye  Love.   81.  34.  after  Oilan^.i  5 
 after   felf,  a,  85.22.  f.  the  x.that.   93.  is.x.  Chriftian.  nextl.  r.  P^t.  95.  20. 
 f.  it,.r.  Hs.  103.  13.  f.  26,  r.  is.  1.  25.  r.  £me.  107,  si.  r.  %}tig.  108. 37.  f.  Air, 
 r.  Tire.  1C9.  23.  r.  Stands  112.  34.  f.  In,  r.  it.  121.  3.  r.  Nature.  124.  34.  r.  Jtreett. 
 125.  33.  f.  25.  r.  s,  5.  1.  41.  r.  lies.  126.  36.  x.from.  138  34.  r.  Kingdom.  148. 
 i£,  T:  i^^*  31.  r.  Eternal.  149.  8.r.  OAaxfion.  150.  3-r.  opacous.  157.  32.  r.  of.  161. 
 5. put  out  if  .164. 6.  after  vifibkz,  l.i  2.  put  out  the.  169,16.  f.  with  r.  within.  177. 
 5.  x.your.  184.  7.  r  >''.  195.  1.  r.  fieps.  203.  14.  after  Bjgbteoufnefs,  3.  ao6.  10. 
 T.  growing.  2;o  31.  r.  Raptures.    223.  18.  f.  the  r.  that.  233.  53.  after  from,  r«  *««• 
 234.  11.  after  that,  a  ,  235.  27.  r.  Vain-glorious.  236.  23.  f.  the  r.  a.  41.  r.  thought- 
 €ji  239.  6.  put  out  ffof.  241  21.  x.pitlur'd.'n^j.  28.  f.  an,  r.  as.  255.  32.  f.  which, 
 X.  rvhau  256.  2.  after  Image,  a  ,  157.  13.  r.  clearly.   264. 19.  f.  of,  r.  on.  279.  !$• 
 r.  ic/tK  381.  38.  r.  spirit,  290.  35..  r.  men.   2.93.  30.  r.  concuffions.  29$.  27.  x.give* 
 296. 1 3.  r.  t^V/r.  397. 18.  r.  f.  one  by,  r.  only.  298.  33.  the,  after  then,  xjutafter  Gods: 
 35.  f.  2.  r.  4.  3®i.  32.  r.  f.  Direcl,  r.  Dotlr.  303.  19.  r.  Image.  313.  3.  J*,  wowew. 
 318. 10.  f.  2.  r.  12.  320.  8.  after  feaft,  put  after  one.  321.  36.  after  Ckrift,  put  a  , 
 327.31.  for  2,  r.  3328.25.  v.  powerful.  331.9.  r  wifdom.  334.  10.  after  wore,  a , 
 336. 13.  r.fubftances.  237.  18.  the ,  after.Place  put  after  Soul.  334*  for  ^e  r.jw» 
 3:9.  38.  r.  himjelf.  341.  S.  x. guided  345.  11.  after  are,  r.  1/?.  347.  6.  x. flood.  355' 
 ^f.x.enemfes.  356  29. f.  the,  r  iJw.  357.  22.  r.  45.  22.  358. 4.I.F.  15- r-  5-  359*  9» 
 frupon,r.  on.  363.  34,  r.  rap*.  467.  35.  r.  motive.  378.  31. r.  underftamHrgs.  379.  20 
 f.  13.  r.  18-  382.  18.  put  out  a.  383.4*  x.  ^\et-  401*  26.  put  out  the.  408.  3$.  r« 
 righteft.  418.  3.  r.  wfcere  as.  433. 5.  r.  perfect.  428.  39.  r.  r«.  429.  laft  after  perfectly 
 jut  out  the  ,  and  x.. equal.  433.  i.f.  the  r.  that.  338.  31.  f.  Unity, Myftically, r.  lJ»i" 
 en y mutually.  440.  11.  x.fulleh.  444. 26.  r-  Oratory.  445.  u.  r.  after  Hzrmonyz  ,  m- 
 ftead  of  the.  446.  i.r.  inttgu  449.6.  x.propag- 17.  fan  r,  #;  Original.  454.  18.  r.  «»• 
 
 ^ ,7>  dele  "* 2>  23' m- 24  r- ** 28,  uchwgis-  a%q-  u- u  IS. 
 
( I ) 
 
 The  Appearance  of 
 
 GODtoMAN 
 
 In  the  G  O  S  P  E  L. 
 
 A 
 
 DISCOURSE 
 
 Upon  a  C  O  R.  III.  1 8. 
 
 But  we  all  with  open  Face,  beholding  as  in  a  Glafs  the 
 Glory  of  the  Lord^  are  changed  into  the  fame  lmage^ 
 from  Glory  to  Glory ^  as  by  the  Spirit  of  the  Lord. 
 
 PAR  T.    I 
 
 Four  Differences  between  Lam  and  Gofpel  Defied. '   The  open  Face 
 in  the  Gojfel  Dif covered. 
 
 T.  Tad  in  this  Chapter  makes  a  full  and  Divine 'Comparifon 
 between  the  two  Glories  of  the  Law  and  Gofpel.     In  this 
 Verfe  he  concludes  the  Companion  with  a  complete  Defcrip- 
 tion  of  an  Evangelical  State :   There  are  Four  Eminent  Parts 
 in  the  Words. 
 
 i.  The  Open  Face :  We  all  with  of  en  Face. 
 
 2.  The  Glafs  of  Glory :  Beholding  as  in  a  Glafs  the  Glory  of  the  Lord. 
 
 B  3,  The 
 
 \ 
 
( * ) 
 
 3-  The  Divine  Change-.    Are  changed  into  the  fame  lmaVe\  from 
 
 Glory  to  Glory.  &  *  J     » 
 
 4.  The  Divine  Spirit:  As  by  the  Spirit  of  the  Lord. 
 
 Thefe  are  the  Four  Wheels  on  which  the  Gofpel  runs,  and  is  Glo- 
 rifyU  There  are  oppofite  to  thefe,  Four  Wheels,  on  which  the 
 Law  is  born  up. 
 
 |jr.  Open  Face.  1.  A  Covering  Veil,  v,  15. 
 
 2.  The  Glafs  of  Glory.  2.  The  End  Cone eaU,  v.  13. 
 
 3.  The  Divine  Change.  3.  The  Dying  State,  v.  7. 
 
 4.  The  Divine  Spirit.  4.  The  Dead  Letter,  v.  6. 
 
 1.  The  Covering  Veil  in  the  Law  is  the  Flefh  with  its  Frailties  and 
 Fears:  The  Stuff  in  which  the  Image-work  of  this  Creation  is 
 wrought :  The  Fountain  of  the  World,  Eph.  3.  p. 
 
 2*  The  End  Concealed  is  the  mod  Holy  Place  within  the  Veil,  not 
 feen,  while  the  firil  Tabernacle  of  the  Law  ftands,  Heb.  9.  8.  The 
 Myfterious  Glory  of  the  Divine  Nature  hid  from  the  Foundation  of 
 the  World,  Eph.  3.9. 
 
 3.  The  Dying  State  is  the  Miniftry  of  Condemnation,  the  Power 
 of  Wrath3  the  Confuming  Fire,  the  Glory-fading,  till  it  vanifh,  2 
 Cor.  3.  7. 
 
 .4.  The  Dead  Letter,  the  Image  of  God  in  Flefh,  not  in  Spiritual 
 Jlefh,  which  is  Flefh  indeed,  tender,  warm,  the  Seat  of  Life ;  but 
 in  Natural  Flefh,  which  is  as  Stone :  Thefe  are  the  Wheels  on  which 
 the  Law  and  Gofpel  move.  But  I  am  to  fpeak  only  of  the  Gofpel, 
 in  which  the  Four  Wheels  are  Four  Divine  Appearances. 
 
 1.  Appearance  in  the  Gofpel,  The  Open  Face:  'Tisin  Greek  n$irir 
 *wc£vciMK*Kv[A/Attov,  A  FaceVncoveSd  or  VnveiPd.  The  Heathen  were 
 wont  at  any  affrightful  and  ominous  Sight  to  cover  their  Faces  :  So 
 when  an  Expreffion  of  Wrath  flam'd  forth  from  the  King  oiPerfia^ 
 they  which  flood  by  cover'd  Hamanh  Face,  Etth.  7.  S. 
 
 The  Heathea  hid  their  Faces,  when  they  Sacrific'd,  for  a  Dread, 
 as  well  of  the  Glory,  as  of  fome  ill  Boding,  and  direful  Spedtacle. 
 The  Jews  had  a  Veil  upon  their  Hearts,  and  Mofes  upon  his  Face, 
 becauft  they  were  in  the  State  of  the  Law  unable  to  bear  the  Ma- 
 jefty  of  that  Prefence.  Elijah  wrapt  his  Face  in  his  Mantle,  when  the 
 ftill  Voice  came,  in  which  God  was. 
 
 A  Veil'd  Face  flgnifies  Fear  and  Amazement,  Specially  before  the 
 ©ppr  effing  Glory  cf  fome  Divine  Appearance.  So  St.  Fad  teaches 
 as,  2  Cor.  3.  12,  13.  Having  this  hope  (of  the  Gofpel^   weufemach 
 
 ♦  qUinnefi 
 
(3) 
 
 plainnefs  of  Speech,  *a}fari*i  much  Confidence",    and  not  as  Mofes,  who 
 put  a  Veil  over  his  Face  that  the  Children  of '  Ifrael  could  not  ftedfaftly 
 
 look,  &C 
 
 i.  An  Open  face  is  the  Type  of  a  free,  confident  and  cheerful  Spi- 
 rit, efpecially  in  the  Entertainment  of  the  Eternal  Brightness.  This 
 Senfe  is  manifeft,  v.  16,  17,  18.  When  it  turns  to  the  Lor d,  the  Veil 
 Jhall  be  taken  away.  Now  the  Lord  is  that  Sfirit,  and  where  the  Spirit  of 
 the  Lord  is,  there  is  Liberty.     But  we  all  with  open  Face,  &c 
 
 2.  Open  Face  may  be  read  Perfon  Unveil'd,  or  Difcover'd.  The 
 fame  Word  frequently  fignifies  Perfon,  as  well  as  Face.  The  Flefh- 
 ly,  or  Natural  Man,  is  the  Veil :  The  Spiritual  Man,  the  Face,  or 
 Glory  under  this  Veil. 
 
 Thus  I  have  (hewn  what  the  Open  Face  means. 
 
 This  firft  Appearance  of  God  by  the  open  Face  of  a  Chriftian  af- 
 fords this  firfl  Doftrin. 
 
 Do£t.  1 .  The  Converfe  of  Man  with  God  in  the  Gofpel,   is  in  a  con f  dent 
 
 and  cheerful  Freedom. 
 
 The  Effedt  and  Nature  of  the  Gofpel  is  declar'd  by  Zacharias,  in 
 his  Pcaifes  Luke  1.  74,  75.  Serve  him  without  fear,  in  Holinefs  and 
 Righteoufnefs  all  the  days  of  our  Life.  Thefe  Words  have  four  peculiar 
 Lights  in  them.  1.  Serve  him.  The  Greek  for  ferve  fignifies  pro* 
 perly  the  Attendance  and  Service  of  the  Priefts  in  the  Temple.  2. 
 Before  him.  That  is,  in  the  clear  light  of  the  Divine  Prefence,  in  a 
 free  and  near  Communion  with  the  Majefty  of  God,  feeing  him,  and 
 feen  of  him  with  open  Face,  hvirw  twfk,  in  his  Face  and  View.  3. 
 All  the  Bays  of  our  Life.  That  wc  mould  never,  Day  nor  Night, 
 go  forth,  but  abide  continually  in  the  Temple  of  this  Glory.  4. 
 Without  Fear.  Without  any  Contractions  or  Straightnings  of  Spirit, 
 with  Enlargments  and  Freedom  of  Soul. 
 
 This  is  the  Evangelical  Life,  to  be  a  Priefi  and  King  to  God  the  Fa* 
 ther,  together  with  our  Lord  Jefus;  to  be  a  Prieft  with  a  Kingly 
 Soul  -,  to  be  continually  in  the  mod  Holy  Place,  within  the  Circuit: 
 of  thofe  living  Beams,  which  difciofe  the  Face  of  the  Godhead,  there 
 to  be  miniftring  unto  God,  offering  up  ourfelves  unto  him,  as  a  per- 
 petual Sacrifice  in  a  Flame  of  Love,  receiving  from  him  Divine  Ma- 
 nifestations and  Communications,  according  to  his  Pleafure  ;  and  all 
 this  with  an  open  Contemplation  of  him,  and  an  affttred  Complacen- 
 cy in  him. 
 
 The  Reafons  of  this  Confidence  in  the  Gofpel  are  Two. 
 Reaf.  1.  TheDifcovery  of  God  to  us  in  the  Gofpel. 
 Reaf  2.  The  Difcovery  of  the  Spiritual  Man  in  us  by  the  Gofpel. 
 
 B  2  Reaf.  I. 
 
ReaH  I.  The  Difcovery  ef  God  to  Man  in  the  G  off  el  Such  as  are  the 
 Appearances  of  God  to  Man  ;  fuch  is  Man,  Pf  30.  7.  David  cries, 
 Thou  dldfl  hide  thy  face  from  me^  and  I  was  troubled.  But  Pf  4.  6,  j. 
 Lift  up  then  the  light  of  thy  countenance,  and  thou  [halt  put  gladnefs  into 
 my  bean.  If  God  withdraw  himfelf,  the  Spirit  of  the  Creature  is 
 muffled  up  in  Clouds:  If  God  again  look  forth  pleafantly,  he  j  uts 
 a  Gladnefs  into  our  Hearts,  an-d'a  flourifting  Glory  upon  our  Per- 
 fons. 
 
 Such  as  the  Cloathing  k,  in  which  God  comes  forth  in  auy  Under- 
 detftanding,  fuch  will  the  Soul  he,  whether  the  Cloathing  be  a  Man- 
 tle of  Darknefs,  befprinkled  with  Flames  j  or  a  Garment  of  Li^bt 
 embroidei'd  with  Pleafures. 
 
 There  is  a  double  Contrariety  between  thofe  Notions  or  Repre- 
 fentation%  -w^ieh  we  have  of  God  in  the  Law,  and  in  the  Gofpel. 
 The  Reprefentations  of  God  in  the  Law  are  Two: 
 
 1 .  Re^refent.  A  Dark  Piece. 
 
 2,  Reprefent.  A  Devouring  Principle. 
 
 1.  Reptef.  A  Dark  Piece.  God  in  the  Law  was  a  dreadful  Secrete 
 It  was  Death  to  fee  him  :  No  man  can  fee  me  and  Hue.  The  Glory  of 
 the  Lord  abode  upon  the  mount,  and  the  Cloud  covered  it,  Exod.  24.  1 6". 
 And  Bounds  were  fet  about  the  mounts  that  the  People  might  not  break 
 through  to  gaz.e. 
 
 This  Daknefs  under  the  Law  bred  imperfect  Spirits,  Low  and  Su- 
 perftitious;  for  it  could  convey  only  broken,  low,  confus'd  Images, 
 ©r  Shadows  rather  of  God,  which  lay  before  Men  in  their  Devotion, 
 as  Jacob' .r  peeled  and  ring-freaked  Rods  btfers  the  Ewes,  at  the  water- 
 ing. 
 
 This  Darknefs  brought  a  Servility  and  Bondage  upon  the  Spirits  of 
 Men  ;  for  they  ftill  faw  themfelves,  their  Lives,  their  Excellencies 
 and  Joys  encompafs'd  with  the  Darknefs  of  Death,  already  over* 
 fpread  with  its  Shadow,  and  (landing  every  Moment  upon  the  Brim 
 dfit. 
 
 This  Darknefs  begets  a  perpetual  Terror  and  Trouble  \  for  it 
 holds  Men  in  conftant  and  general  Uncertainty,  not  fuffering  them 
 to  fee  to  the  End  of  Things.  They  fee  all  their  Contents  and  Hopes, 
 for  the  prefent,  entringintoa  Darknefs,  and  ending  there  \  but  they 
 fee  not  the  End  of  this  Darknefs,  nor  whither  they  are  carried 
 through -fc. 
 
 Thus  the  Law  is  an  Image  of  God  for m'd  out  of  Darknefs,  and 
 ^hen  again  veil'd  by  another  Darknefs. 
 
 This  is  the  firft  Reprefentation  of  God  in  the  Law. 
 
 2*  ReprcC 
 
(  5  ) 
 
 2.  Repref.  A  Devouring  Principle,  Exod.  24.  17.  The  fight  of  the 
 Glory  of  God  was  as  a  devouring  Fire  on  the  top  of  the  Mount.  A  Cloud 
 was  upon  the  Glory,  and  the  Glory  was  a  Fire  in  the  Cloud.  The 
 fame  Principle  and  Power,  which  in  Heavenly  Bodies  is  a  glorious 
 Light,  in  Earthly  Bodies  is  a  confuming  Fire.  So  is  the  Godhead  a 
 delightful  Light  in  itfelf,  but  in  the  Darknefs  or  the  Law,  a  Spring 
 of  Fire  Dublin  up,  and  feeding  upon  the  Darknefs  round  about  it. 
 
 This  is  the  Circle  of Things,  the  My  fiery  of  God.  The  Eternal  Light 
 puts  itfelfinto  Darknefs*,  out  of  the  Darknefs  it  breaks  into  Fire; 
 then  through  the  Fire  returns  into  its  own  place  :  Every  one  fimll  be 
 falted  with  Fire  ;  and  every  Sacrifice  (ball  be  falted  with  Salt,  Mark  9. 
 49.  The  Natural  Form  is  under  the  Law,  as  a  dark  ihady  piece  of 
 Wood  upon  the  Altar;  God  breaks  fortti  upon  it  in  Fire,  and  makes 
 it  a  Sacrifice,    the  Divinity  -itfelf  being  the  Sale  thatfeafons  it  for 
 
 Eternity. 
 
 Such  are  the  Reprefentations  of  God  under  the  Law; 
 The  Gofpel  makes  two  contrary  Reprefeatations  of  God  : 
 
 1.  Repref.  Light. 
 
 2.  Repref.   Love. 
 
 1.  Repref.  Light.  Jefiis  Cbrift  proclaims  himfelf  the  Light,  the 
 Light  of  the  World,  the  Day  that  fprings  from  on  high,  the  true  Day, 
 the  Universal  Day  that  enlightens  the  Shades  of  Death.  Rev.  20. 
 1 1 .  A  great  white  Throne  is  fit  up,  one  fits  on  it.  The  Jews  lay  the 
 Throne  of  God  is  one  of  thofe  Things  which  were  before  the 
 World:  So  faith  the  Pfal mill,  Pf.  45.  6,  7.  and  the  Epiftie  to  the 
 Hebrews,  V.  80  Thy  Throne,  0  God,  ts  from  EverUfiing  to  Everlafiing» 
 The  Godhead  itfelf  is  the  great  Throne.  This  is  White,  becaufe 
 the  Divine  Niture  is  a  Light*,  1  Joh.  1.  $.  God  is  a,  or' the  Light. 
 Cod  in  the  Gofpel  is, 
 
 i..  A  Certain. 
 
 2.  A  Free. 
 
 3.  A  Sweet  Light. 
 
 I.  God  in  the  Gofpel  is  a  Certain  L'ght.  Yon  have  the  Difference 
 between  the  Evangelical  Form  of  God,  and  all  other  Forms  j  Heb.  1. 
 I,  2.  Godat  fundry  times,  and  divsrs  manners,  fpake  by  holy  Men  :  but 
 now  in  thefe  Ufi  days  has  fpoken  by  his  Son.  The  Appearances  of  God 
 in  Nature  were  but  Candle-Lights,  Alining  vanoojly  from  below. 
 The  Adminiftrations  and  *  Glories  of  the  Law  were  but  Star-Lights, 
 fliining  indeed  from  Heaven,  but  dividedly,  and  in  the  Night,:  lu 
 the  Gofpel  is  one  entire  Light,  God  Aiming  forth  by  his  Son,  the  Sun, 
 £he  great  Light,   that  roles  the  greateft  Day. 
 
 v     Wc 
 
(  6  ) 
 
 We  are  taught,  Heb.4.  12, 13.  that  this  Light  is  the  Living  Word 
 of  God,  before  whom  all  things  are  naked\  and  that  this  is  He  with  whom 
 we  have  to  do  in  the  Gofpeh  The  Pfalmift  defcribes  the  way  of  God 
 with  Man  under  the  Law  :  Pf  81.  7.  He  anfwered  them  in  the  fecret 
 place  of  Thunder^  or  fecretly  by  Thunder.  Thunders,  Lightnings 
 and  Voices  are  the  frequent  Names  of  Angels  in  Scripture.  God 
 maintain'd  his  Inter-courfe  with  Man  in  the  Legal  State,  by  Angels, 
 with  a  Glory,  but  Terrible  and  Confus'd,  through  which  he  con- 
 vey'd  himfelf  fecretly  and  obicui  ely. 
 
 But  the  Evangelical  Language  of  the  Godhead  is  a  clear  and  di- 
 *  ftin<ft  Word,  a  full  and  immediate  Expreffion  of  himfelf,  in  which, 
 all  Things  are  feen  nakedly  in  a  plain  Light. 
 
 St.  Pad  paints  out  at  large  the  glorious  Fulnefs  and  Certainty  of 
 Divine  Light  in  the  Gofpel :  Eph.  3,  8,  9.  That  I  foodd  preaeh 
 among  the  Gentiles  the  unfe  arch  able  riches  of Chrift  ;  tc  make  all  Men  fee% 
 what  is  the  Fellowjhip  of  the  Myftery^  which  from  the  beginning  of  the 
 World  has  been  hid  in  God.  There  are  three  Excelling  Brightneffes 
 of  Light  in  this  place. 
 
 1.  The  unfearchable  Riches  of  Chrift:  The  Riches  of  Chrift  are  all 
 things  of  God  and  the  Creatures:  For  ail  Fdnefs  (of  both)  dwells  in 
 him^  Colof- 1.  19.  The  Unfearchableriefs  of  the  Riches  is  fuch,  t&at 
 frefti  Springs  cverlaftingly  boil  in  the  Bofom  of  each  other  ;  the  Be- 
 ginning ftill  frelhly  difcovers  itfelf  in  the  End,  with  an  Endlefnefs. 
 
 2.  The  Myftery.  This  is  the  Depth  and  Height  of  Things  in  the 
 innermoft  Glory,  that  within  the  Veil,  the  moft  fecret  and  referv'd 
 Face  of  Things,  which  has  fuch  a  potent  Beauty,  that  the  Eye  of  no 
 Creature  can  look  upon  it,  and  not  winkv  fo  the  word  Myftery  fig- 
 luffes; 
 
 3.  The  hiding  from  the  beginning  of  the  World.  This  is  the  Life  and 
 Glory  in  which  all  Things  liv'd  to  God,  before  they  liv'd  to  them- 
 feives  in  the  Flefh}  When  they  fang  together  in  the  firft  Light  of  the 
 Godhead,  as  the  Morning- Stars ,  as  Sons  of  Glory  in  the  Bofom  of  the 
 Godhead.  When  Jefus  Chrift  fported  himfelf  in  the  midft  of  them, 
 as  Images  and  Reflections  of  himfelf,  Prov.  8.  31.  This  was  the  Fel- 
 lowship of  the  Myftery,the  hiding  of  Chrift  in  God,together  with  the 
 Life  of  all  his  Holy  Ones,  behind  the  Veil  of  this  World,  Colof  3.  3. 
 
 Ail  this,  God,  as  a  new  Light,  difcovers  in  the  Gofpel,  as  a  new 
 Profpeft  for  Man:  Light  is  the  brighteft  Image  of  the  moft  beauti- 
 ful Subftance.  God  in  the  Gofpel  is  both  Subftance  and  Image.  God 
 himfelf  is  the  Light,  by  which  he  difclofeth  himfelf^  the  Firft  and 
 the  Laft,  the  Beginning  and  End  of  Things,, 
 
 Now 
 
(7) 
 
 Now  what  Certainty  can  be  greater  than  this,  where  all  Things 
 are  made  manifeft  ?  What  room  for  Doubt  or  Fear  can  there  be 
 here  where  thou  art  comprehended  of  nothing,  which  thou  thy  felf 
 dofi:  not  comprehend,  according  to  the  meafure  of  this  Light  in  thee. 
 
 Thus  God  is  a  Certain  Light  in  the  Gofpel. 
 
 2.  God  in  the  Gofpel  is  a  Free  Light.  He  is  a  Light  that  fhines  thro' 
 all  Things,  makes  them  transparent,  clear  quite  thro'  from  Begin- 
 ning to  End,  quite  round  in  a  Circle,  that  you  may  fee  to  the  fur- 
 theft  Diftance,  to  Heaven  and  Eternity.  As  the  Being  of  God  is  All 
 in  All,  i  Cor.  15.  28.  fo  the  Light  of  God  difcovereth  All  in  All. 
 
 Our  Lord  reafoneth  thus  with  Philip,  Joh.  14.9,  10.  He  that  has 
 feen  me,  has  feen  the  Father.  Believe fi  thou  not,  that  I  am  in  the  Father, 
 And  the  Father  in  me  ?  In  the  Beams  of  the  Gofpel  every  Image  is 
 an  open  Shrine,  that  difcovers  another  Image  within  itfelf.  The 
 Son  and  the  Father  mutually  inclofe  and  difclofe  one  another ;  each 
 Drop  hath,  and  fheweth  its  Fountain  in  it ;  every  low  and  particu- 
 lar Appearance  fent  forth,  brings  forth  the  highefl:  and  moft  univer- 
 fal  Appearance  Thining  in  itfelf,  and  itfelf  mutually  in  that.  He 
 that  fees  any  one  Thing  in  this  Light,  fees  all  Things  in  the  fame 
 proportion. 
 
 There  is  a  Free  and  Triumphant  Light  indeed,  difplaying  itfelf 
 from  the  Spirit  of  St.  ?<*«/,  2  Tim.  1.  10.  By  the  Appearance  ofChrift% 
 who  hath  abolijtfd  Death,  and  brought  Life  and  Immortality  to  light  by 
 the  Gofpsl.  Death  is  a  Stooud,  a. Veil  to  all  Forms  of  Things.  Life 
 is  a  Depth,  bringing  forth  from  itfelf  various  Forms,  which  it  receives 
 and  retains  in  itfelf  The  Light  of  the  Gofpel  makes  each  Thing  on 
 which  it  falls  fuch  a  royfterious  Glafs,  that  you  may  fee  all  Shapes, 
 all  Appearances,  the  remoteft  Glories,  the  utmofl:  Bound  of  Things 
 rifing  up  before  your  Eyes,  and  representing  themfelves  there.  Thus 
 Death  itfelf  is  abolifh'd,  becaufe  it  becomes  a  Glafs,  in  which  Life 
 and  Immortality  are  difcover'd  in  their  proper  and  native  Sweet- 
 nefTes. 
 
 Death  is  a  Reftraint  upon  Things,  barring  them  from  themfelves, 
 and  all  Things.  Gochisa  Light,  opening  in  every  thing  the  Springs 
 of  Immortality,  which  drown  all  Bounds,  overflow  all  the  whole  Face 
 of  Things.  Now  Light  and  Darknefs  are  one  Light  of  Life  in  vari- 
 ous Shapes:  Life  and  Death  are  the  fame  Immortality  varied  into 
 feveral  Forms.  Light  is  the  Image  of  its  Original  \  as  it  falls  on  a- 
 ny  Appearance,  it  fallens  that  Image  with  aG'ory  upon  it.  What- 
 ever is  feen  in  the  Light  of  God,  is  feea  in  the  Image  of  God,  in 
 t  which  all  Things  are  feen. 
 
 This  is  the  Freedom  of  Evangelical  Light, 
 
 5.  Gqi 
 
(8) 
 
 §.  God  in  the  G  off  el  is  a  Sweet  Light.     John  the  Baptifl  is  faid  Co  be 
 A  hurting  and  [hintng  Light.     As  he  ftood  between  the  Gofpel,    Tike 
 a*on  between  the  Living  and  the  Dedd;    fo  he  had  a  mixc  Perfon, 
 
 A 
 
 in  a  iweeter  benle,  a  burning  and  Hnning  Light;  a  Light  burning  in 
 Loves,  fhiuing  in  Beauties:  This  Light  prefents  every  Objed  with  a 
 Flame  of  Love  in  its  BF-eafly  and  a  Grown  of  Brightncfs  upon  its 
 
 Head. 
 
 We  read  of  God,  Pf.  104.2:  He  eovereth  himfelf  with  Light  as  with 
 a  Garment.  The  Light  of  God  where  it  riakes  any  Difcovery,  there 
 it  becomes  a  Cloathing:  Sot}od  fpeaks  in  the  Prophet  Efa.6o.  1. 
 Arife  andfiine,  thy  Light  is  corqe^  the  Glory  of  the  Lord  is  rifen  upon  thee. 
 An  Evangelical  Light,  as  it  rlfeth  in  us,  1  ifeth  upon  us  \  it  enlightens, 
 transforms,  warms,  adorns  us  altogether  with  Truth,  Holinefs, 
 Comfort,  Glory. 
 
 Therefore  the  Gofpel  is  calfd  The  Light  of  Life ,  Job.  8.  12.  Life 
 is  at  once  Heat  ax  the  Heart,  Luftre  in  the  Face,  Vigor  in  the  Eye. 
 God  is  a  Living  Light,  fuch  a  Light  as  is  a  Joy  ever  fpringing  in  the 
 fecret  of  our  Souls  j  a  Righteoufnefs  overfpreading  our  Perfons  j  a 
 iweetfpnklingCheerfulnefs  in  our  Converfations. 
 
 St.  Peter  tells  us  of  a  Sight  of  Chrift  in  the  Gofpel,  which  fills  us 
 with  a  Joy  GUrioHs  and  Vnexprejfible,  1  Pet.  1.  17.  As  Flies  dance  in 
 Companies,  as  Plants  bud  and  gem  in  the  fweet  Spring  Beams,  fo  do 
 all  our  Thoughts  play,  all  the  Creatures  round  about  us  fprout  forth 
 with  Beauties  and  Delights,  in  this  fweeteft  Light:  So  fweeta  Lighe 
 is  God  in  the  Gofpel,  This  is  the  firlt  Evangelical  Rcprefentation 
 of  God,    Light. 
 
 2.  Repref.  Love.  When  the  Lord  Jefus  came  a  MelTenger  of  glad 
 Tidings  from  Heaven,  to  fill  the  Air  of  the  World  with  the  new- 
 Song  of  the  Gofptl,  He  was  attended  by  a  Choir  of  Angels,  and 
 with  a  Song,  to  /hew  that  the  Buflnefs  was  now  Love  and  Delight. 
 The  Words  of  the  Song  declare  it  openly  \  Luke  2;  14.  Gl&ry  to  God 
 in  the  highefl:  Peace  on  Earth:  Good-Will  towards  Men:  Peace  on 
 Earth  is  the  Harmony  of  the  Creatures  dancing  to  the  Meafure  and 
 Mofick  of  Divine  Love*  Glory  to  God  in  the  highefl ;  that  is,  the  high- 
 eft  Glory  refleds  itfclf  from  Men  below,  on  the  Face  of  God  above, 
 Good-will  towards  Men :  The  fweeteft  Affections  flow  down  from 
 the  Bofom  of  God  above,  into  the  Breafts  of  Men  -0  or,  as  Glory 
 now  fills  the  highefl  Creatures,  Angels,  fo  let  Love  fill  the  loweft, 
 Men.    Let  thofe  bright  Spirits  be  the  Palace  of  his  Glory  \  fo  Men 
 
 on  Earth  be  the  Plaqg  of  his  Reft :  Let  them  fcve  his  Be^ms,  while 
 
 we 
 
{9) 
 
 we  hare  his  Hearts  Let  hi*  Crown  refide  ia  the  midfl:  of  their  inrt 
 fible  Beauties,  his  Head  lays  itfelf  ia  the  Lap  of  our  poor  and  afflid- 
 cdFlefh. 
 
 Bleffed  Love !  This  is  the  Appearance  of  our  God  in  the  Gofpel, 
 His  Angels  and  his  Glory  are  above,  nothing  but  Mifery  on  Earth , 
 yet  he  leaves  them,  and  that  his  Content,  his- Complacency  (aWW*) 
 is  here,  becaufe  we  are  here. 
 
 The  Angels  ihew  themfelves*  and  ling  their  Song  to  Shepherds 
 feeding  their  Flocks  •,  as  if  by  this  they  would  teftifie  in  a  Figure, 
 that  God,  who  was  formerly  in  the  World  as  a  Prieft,  or  a  Fire, 
 making  the  Creatures  Sacrifices  to  his  Wrath:  now  came  as  a  Shep* 
 herd,  to  feed  them  on  the  pleafant  Paftures  of  his  plain  Appearances, 
 by  the  gentle  Stream  of  his  Love  and  Spirit,  and  at  Night  to  gather 
 them  up  into  his  Fold.  Love  hath  two  Parts, 
 i.  Part,  Vnioh. 
 2.  Part,  Communion. 
 
 i.  Part,  Vnm.  St.  Paul  Elegantly  and  Profoundly  fets  forth  thafe 
 Notion  of  Love,  under  which  God  comes  forth  in  the  Gofpel,  Gd. 
 p.  10.  It  (the  Law)  was  ordained  by  Angels  in  the  Hand  of  a  Mediator  -7 
 but  a  Mediator  is  not  a  Mediator  of  one,  but  Cod  is  one.  God  coq- 
 verfed  with  Man  under  the  Law,  not  in  his  own  Perfon,  but  in  the 
 Perfon  of  Angels  \  fo  there  was  a  diftance  between  God  and  Man. 
 God  in  the  Gofpel  appears  as  one,  comprehending  the  Creature  ia 
 himfelf,  Cloathing  himfelf  with  the  Creature  ?  fo  he  took  away  the 
 Diftance  and  Divifion* 
 
 Qbjeft.  But  hath  not  the  Gofpel  alfo  a  Mediator,  our  Lord  Jefus  ? 
 
 Anfw.  The  Gofpel  hath  indeed  a  Mediator  in  it  *,  but  this  Mediator 
 differs  from  him  under  the  Law  three  ways, 
 
 1.  Difference.  The  Mediator  under  the  Law  was  neither  God,  nor 
 Man,  but  an  Angel :  Exod*  23.  20..  Behold  I  fend  an  Angel  before  thee, 
 to  keep  thee  in  the  way.  This  Angel  was  tjhe  Type  of  God  co  Ifrael, 
 and  Mofes  the  Type  of  this  Angel  •,  for  fo  God  faith,  v.  21.  J  have 
 fut  my  Name  in  him  ;  he  was  the  God  of  Ifrael  under  the  Law.  Bug 
 to  fliofes  he  faith,  Thou  fhalt  be  tnftead  of  a  God,  Exod.  4.  16. 
 
 But  now  the  Mediator  in  the  Gofpel  is  both  God  and  Man,  God- 
 Man:  1  Tim.  2,  3.  God  our  Saviour.  V.  5.  One  Mediator  between  God 
 and  Man,  the  Man  Chrift  Jefus..  The  Mediator-  here  breaks  not  the 
 Unity,  for  himfelf  is  one  with  both. 
 
 2.  Difference.  The  Mediator,  in  the  haw,  is  a  Divider,  a  Principle 
 ef  Wrath, ',  in  the  Gofpel,  a  Reconciler,  a  Principle  of  Love.  It  is  ft  id 
 of  Ofte,  Exod.  23.  21.  Provoke  him  not,  he  will  not  pardon  your  Tranf- 
 greffions,    Of  the  other  it  is  faid>  Mat.  1.  21.  He  frail  fave  his  People 
 
 C  from 
 
(  10  ) 
 
 from  their  Sins.  The  Lord  Jefus  faith  of  both,  Joh.  $.  "45.  Do  not 
 think  that  I  will  accufeyonto  the  Father  :  there  i^nethat  accufesyou,  even 
 Mofes,  in  whom  ye  truft.  God  adminillers  the  Law,  putting  him &K 
 into  a  created  Image  and  Principle  in  thePerfon  of  an  Angel,  whotp 
 Mefes  reprefented.  This  Image  was  the  flaming,  dividing  Sword  in 
 the  Hand  of  the  Cherubim,  01  the  Entrance  into  Paradife.  This  Me- 
 diator divides  between  the  Good  and  111  of  the  Creature,  reprefent- 
 ing  and  rewarding  both  ia  ifcfclf,  and  fo  paffing  it  over  into  the  Love 
 or  Wrath  of  God,  being  both  the  a&ive  Principle  and  primitive 
 Meafure  of  the  Creature  \  the  Type  of  Divine  Love  and  Wrath  both 
 in  one  Image,  yet  a  created  one,  fo  divided,  and  a  Divider. 
 
 But  the  Lord  Jefus  is  a  Marriage,  made  indeed  between  two,  not 
 to  maintain  the  Diilance,  but  make  an  Union}  whilft  weftand  in  the 
 Power  of  the  Legal  Mediator,  we  (land  in  a  divided  Image  between 
 God  and  the  Creature,  in  which  we  alfo  are  divided  from  ourfelves, 
 yet  not  gather'd  up  unto  God. 
 
 ©nthe  other  fide  our  Blcflcd  Saviour  is  thatlmage,  which  is  God. 
 So  while  we  are  taken  into  him,  we  are  reconcil'd  and  made  one  with 
 
 God,  Ephef.  1.  10. 
 
 5.  Difference.  The  Lord  Jefus  is  a  Mediator,  while  tht  Work  of  the 
 -€ofpel  is  yet  imperfeft,  and  hath  Law  mingled  with  it.  When  the  Got- 
 pel  (hall  be  pure  and  entire  in  itfelf,  Jelus  himfelf  lhall  be  no  more  a 
 Mediator,  but  a  Son  among  the  reft  of  the  Sons  of  God.  Where 
 there  is  Death  and  Enmity,  there  the  Law  reigns ;  when  th*re  (hall 
 be  no  more',  then  Chrift  fhall  have  finifli'd  his  Work,  as  a  Mediator, 
 and  God  fhall  be  one  •,  %for  God  fe  all  be  all  in  all,  1  Cor.  1 5. 28.  Love, 
 they  fay,  either  finds,  or  makes  an  Equality.  The  Appearance  of 
 iGod  in  the  Gofpel  finds  a  Diftance,  but  makes  an  Unity.-  This  is 
 the  firft  Part  of  Love,  Union. 
 
 2.  Part.  Communion.  2  Cor.  5.  21.  He  that  knew  no  fin,  was  made 
 fin  for  us  ;  that  we  might  be  made  the  Eight eonfnefs  of  God  in  him.  Sifl, 
 in  the  Language  of  the  Scripture,  fignifies  the  Stain,  Guilt,  Punifli- 
 ment  and  Sacrifice.  Thus  the  Communion  is  full  on  one  Part.  God 
 communicates  in  all  our  evil  Things  wish  us,  while  our  Saviour  is 
 made  Sin  for  us: 
 
 The  Righteoufnefs  of  God  is  the  Foundation  of  his  Throne.  The 
 King's  Throne  is  founded  in  Rigbrcoufnefs.  This  is  that  by  which 
 "lie  Reigns-;  Thy  Scepter  is  a  Scepter  of  Ktgheoufnefs,  Heb.  1.  8.  Th« 
 Righteoufnefs  of  God  hath  his  Strength,  Glory,  Joys,  ^  Eternity  an- 
 nexe to  it:  Rom.  5.  21.  That  Grace  might  reign  by  RigPjteoufttefs  unto 
 Eternal  Life.    Thus  the  Communion  is  fall  on  U|e  other  Part.    God 
 
 ^communicates  to  us  all-  his  good  Things*  . 
 
 *  ..  This 
 
( " ) 
 
 This  Commtmion  U  fall  indeed  -7  for  God  hath  not  fpar'd  his  owa 
 
 Son :  Rom.  8.  32.  And  now  having  given  us  his  Son,  hoxojhould  he  not 
 with  him,  give  hs  fill  things  ?  Indeed  he  cannot  do  otherwife ;  for  his 
 Son  is  all  Things  ^  all  the  Creatures  afcend,  and  defcend  upon  him, 
 joh.  1.  %%.  He  fills  all  the  Degrees,  both  of  Afcenc  and  Defcent,  from 
 the  higheft  Point  of  the  Godhead,  to  the  loweft  Geacer  of  Darkaefs 
 in  the  Creature,  Ephef.  4. 10. 
 
 The  Son  of  God  is  his  Image,  Fruhfulnefs  and  Feafr.  God  gives 
 ns  all  that  he  is,  all  that  he  doth,  all  that  he  brings  forth,  his  Poflef- 
 fions,  Treafures,  Joys,  Glories,  Himfelf,  in  giving  us  his  Son 
 Jefus. 
 
 I  have  ended  the  firfi;  Ground  of  Ckeerfulnefs  and  Confidence  in 
 the  Gofpel.    The  Difcovery  of  God  to  Man  by  the  GofpeL 
 
 Vfe.  This  Difcourfe  inftrucls  us  to  Know  ourfelves,  and-  the  Root 
 of  our  Sorrows.  If  we  want  Delight,  we  want  Light,  aad  are  in  the 
 Dark  -,  we  want  a  right  Difcovery  of  God.  Poor  Soul!  Thou  con- 
 tinually languifheft  *,  as  if  thy  Saviour's  Lips  were  Thorns,  and 
 not  Lillies ;  as  if  thcretwere  no  Myrrh  of  Immortality  dropping 
 from  them,  no  Balm  of  Love  in  hi#  Embraces.  Alas!  a  little  low 
 Cloud  hangs  over  thy  trembling  Heart  ^  thy  God  fits  ia  the  midfr.  of 
 an  Evcrhfting  Light,  a  Thoufand  SwcetnelTes,  Ten  Thoufand  Plea* 
 fantnelTes  are  round  about  his  Throne,  and  minifter  to  him*,  the  Pave* 
 rnent  is  Lov«  for  the  Daughters  of  Men,  for  thee,  if  thou  wilt  look 
 up  and  fee  it.  Thou  art  not  ftrain'd  ia  thy  God  ^  thou  art 
 ftrain'd  in  thine  own  Spirit. 
 
 It  is  the  Darknefs  of  thy  awn  Spirit,  which  is  the  Den  of  Lionsr 
 Fears  and  Griefs,  that  devours  thy  Soul :  Fury  and  Defolation  are  not 
 in  him  -,  it  is  thy  want  of  Sight  that  breeds  thy  Sorrow: 
 
 I  will  purfue  this  Inftruaion  by  two  Cautions,  two  Canfolati- 
 ons. 
 
 The  two  Cautions  are  thefe : 
 
 1.  Cant.  Take  heed  of  feeking  Delight  in  Worldly  Joys. 
 
 2.  Cant.  Take  heed  of  thinking  to  work  out  your  Delight  by  a 
 Religious  Diligence. 
 
 1.  Caut.  Take  heed  of  feeking  your  Delight  in  Worldly  Joys*  Thefe 
 are  as  the  Circles  and  fecming  Smiles  in  the  Face  of  the  Water,  on 
 the  Top  of  a  Whirle-pool :  They  make  a  Show  of  Delight  •,  but  if 
 you  caft  yourfelf  upon  them,  they  draw  you  down  into  a  deeper  Dark- 
 nefs, and  fo  encreafe  your  DiftrefTes. 
 
 This  World  is  the  true  Babel,  a  City  of  Confuilon*,  her  Walls  are 
 a  thick  Darknefs  round  about  her  j  the  Sun-,  God,  fhines  not  on  her 
 
 £  z  by 
 
('  13 ) 
 
 fey  Day,  nor  the  Moon,  the  Spiritual  Creature,  by  Night;  Light- 
 nings of  Wrath  from  above,  falfe  Fires  of  Vanity  from  below,  are 
 her  Light }  her  Streets  are  pav'd  with  fharp  Flints,  and  Fire  is  her 
 Foundation.  O!  take  heed,  you  Daughters  of  Heaven,  ye  Souls  of 
 Men,  how  ye  wander  in  her  Streets,  how  ye  enter  into  her  Shops, 
 to  fcek  your  beloved  Content  and  fweet  Reft.  All  her  Trafficks  and 
 Merchandize  are  Affrights,  Guilts,  Grief,  Diftra#ioas,  Confufions, 
 Defpair. 
 
 Heark!  The  Voice  of  your  Beloved  calls  from  over  the  Wall: 
 Come  forth  from  her,  my  Loves,  my  Doves;'  leave  this  Mother  of 
 Fornications  and  Sorceries?  this  fleihly  Principle  \  tho'  fhe  be. thy  Fa- 
 ther's Houfc,  the  Womb  that  bore  thee  and  brought  thee  forth,  leave 
 her  Enchanted  Pomps,  leave  her  Whorifh  Pleafures,  come  forth  in- 
 to the  Light  of  the  new  Jerufakm?  the  Evangelical  Light  of  God,  and 
 find  Reft  to  yourfelves. 
 
 This  flefhly  State  is  the  true  Sodom^  in  which  our  Lord  was  crucify^ 
 the  City  of  Darknefs,  in  which  the  Eternal  Light  is  put  to  open 
 Shame  and  Torture,  till  it  gives  up  its  Spirit  to  God.  All  that  in- 
 habit this  Land  are  ftruck  with  Blindaefs.:  The  Morning-Sun-. rifeth 
 fweetly  upon  them,  but  they  receive  it  not}  Angels  are  m  the 
 inidft  of  them,  but  they  receive  them  not:  Make  hafte  out  of  her, 
 ye  Kinfmen  of  Abraham?  of  the  Race  of  the  Eternal  Father :  Make 
 hafte  out  of  her,  left  ye  partake  of  her  Darknefs  firft,  and  then  of 
 her  Fire.  .Follow  thofe  Angels,  who,  with  their  Hands  laid  on  your 
 Haads,  would  draw  you  forth ;  ye  fliall  not  be  gon  far  from  her, 
 when  you  (hall  fee  her  afcendingin  a  Flame  towards  Heaven:  But  ye 
 ifhall  efcape  to  the  Mountains  of  the  Godhead  j  there  your  Sleep  (hall 
 be  fweet  to  you.     This  is  the  firft  Caution. 
 
 2.  Caut.  Take  heed  of  thinking  to  work  out  your  Delight  by  a  Religious 
 Diligence;?  for  then  you  are  ftill  hovering  about  Mount  Sinai?  ftiH 
 you  abide  under  the  Law,  and  fo  in  Darknefs.  He  that  waftes  him- 
 felf  moll  carefully  Day  and  Night  in  Holy  Duties :  He  that  drefTeth 
 liimfelf  moft  exaftly  in  Heavenly  Tempers,  and  thinks  by  thefe  to 
 (beget  a  Sweetnefs  between  his  God  and  his  Spirit,  he  comes  to  God 
 by  a  Mediator,  in  that  Senfe  in  which  St.  Paul  fpeaks  to  the  Calatians^ 
 Gal.  3.  i£,  20.  Then  tho'  thy  Mediator  be  Angels,  thine  Excellen- 
 cies Angelical,  there  will  be  a  Diftance  between  thy  God  and  thee. 
 This  Diftance  will  beget  Fear,  DeftrufHon  and  Darknefs, 
 
 But  alas!  If  Jofeph  be  no  more,  and  Benjamin  be  not,  what  (hall 
 sged  Jacob  do  ?  If  our  Ordinances,  Sermoas,  Prayers,  Retirements 
 4iaV£  bo  help  in  them  s  If  our  Humble,  Heavenly^  AiFe&ionate 
 Breathings,  melting  fweet  Imprefiiogs  and  Expreffions  have,  no  .help 
 
(  ?3  ) 
 
 in  them,  what  fhall  our  fainting  Spirits  do  ?  Do  this.  §faac  traYelfd 
 up  the  Hill  with,  his  Father  Abraham,  with  the  Burden  of  Wood  up- 
 on his  Back.  As  he  goes,  he  enquires  *,  Father,  Here  is  Wood,  but 
 where  is  the  Sacrifice  ?  My  Son ,  rep>ks  he,  Go i  will  provide;  fo  he 
 goes  on  ftill.  Thus  do  you,  in  the  Hand  of  your  God,  as  the  Fa- 
 ther, with  your  Performances  and  Obfervanc^s,  as  the  Wood  upon 
 your  Shoulders,  go  panting  up  towards  the  Too  of  the  Mountain^ 
 the  Spiritual  Appearance  of  God.  ^  As  you  go,  figbi  and  fay;  O 
 my  God,  here  is  Wood,  but  where  is  the  Sacrifice,  that  fhould  bring 
 down  a  Flame  of  Divine  Li^ht  and  Heat  upon  thefe  dark  and  dead 
 Things?  Hear  thy  Father  anfwering,  and  reft  waiting  for  the  Ac- 
 compiifhment  of  this  Anfwer  \  Thy  God  will  provide,  thy  Jefus 
 will  appear  on  the  Mount.     Thefe  are  the  two  Cautions. 
 
 I.  Confolation.  The  Evangelical  R eyre fentation  of  Things  is  the  Truthl 
 Then  we  fee  Things  as  they  are,  when  we  fee  them  as  God  feeth. 
 them.  God  feeth  Things  at  all  times,  before  time,  as  he  feeth  them 
 at  any  time.  The  Appearance  of  Things  to  God  in  Eternity,  is, 
 as  Brightness  of  his  own  Wifdom,  Frnitfulnefles  of  his  own  Will* 
 Images  of  himfelf. 
 
 This  is  the  View  of  Things  in  the  Light ;  Pf.  36".  6.  U  thy  Light 
 fhall  we  fee  Light.  This  is  the  awakea'd  Sight  of  Things;  Pf  17,  15. 
 When  I  awake  into  thy  Image  I  fhall  be  fatisfied.  Every  other  Repre- 
 fentation  of  Things  is  Darkae.fi,  a  Dream.  Leap  at  this,  ye  little 
 Hills,  ye  low  Hearts  cover'd  with  perpetna*  Mills  of  Doubt :  The 
 Truth  of  Things  round  about  you  is  a  Divinity  of  Love  and  Glory 
 in  an  Eternity,  Each  affiightful  Face  of  Things,  at  which  you  trem« 
 ble,  is  a  Difguife. 
 
 When  you  feel  yourfelves  finking  into  the  fmoaky.Pit  of  Fear  and 
 Melancholy,  rouze  your  Spirits  with  fuch  Language  as  this :  Awaken 
 thyfelf,  O  my  Soul,  awaken  tfryfelf  into  the  Truth  of  Things ;  fee 
 the  Image  of  the  Godhead,  from  each  Ob}e£,every  where  come  forth 
 in  Dances  to  receive  thee.  The  Lord  Jefus  itfletch'd  his  Hand  to- 
 wards the  Multitude,  and  faid,  Behold  my  Mother  and  Brothers !  Open 
 thine  Eyes  to  the  true  Light,  fee  the  wJjole  Croud  of  Things,  and 
 lay,  Behold  my  Brothers  and  Sifters!  Images  of  the  fame  Glory,  iflVd 
 forth*  from  the  fame  -God.  Depart  from  me  all  the  Mtftakes  of 
 Serrfe  and  P.eafoa,  Mothers  of  Woe  and  Defpair:  The  Lord  has 
 open'd  mine  Eyes. 
 
 2.  Confolation.  The  Evangelical  Appearance  is  the  Lift  State  of  ■' 
 5Tis  a  fweet  Place,  that  Efai.  1 1.  9,  nothing  (hall  hart  in  toy  holy  M<     - 
 Uiin  :  As  the  Waters  cover  the  Se^,  ths  Knowledge  ~of  God  Jhafl  cove*'  th>e 
 
 .£artb.   Jf  the  Ajp  of  iiny  Grief, :  gr  .Cockatrice  of. any  Lull,  Ptiflg 
 
 -..ii»ee» 
 
C  H  ) 
 
 thee,  aflwageHhe  Venom  with  .the  Application  of  this  Comfort:  The 
 Time  will  be,  and  already  is,  in  the  Evangelical  State,  when  no  Evil 
 fliall  hurt  any  more,  but  all  Things  fliall  become  thy  Sport:  For  as 
 the  Waceis  coyer  the  Sea,  that  Dfae  Sea  is  only  a  Croud  of  Wa- 
 ters:  As  the  Waters  offiefhly  Appearances  cover  the  Creatures^ 
 that  the  whole  Creation  is  nothing  elfe  befldes  a  Throng  of  fiefbly 
 Forms:  fo  the  Immortal  Difcoveries  of  God  (hall  cover  this  Crea- 
 tion, till  all  Things  be  an  Infiaitenefs  of  Divine  Appearances,  a  Ful- 
 nefs  of  Divine  Images,  flowing  forth  fronuGod,  aad  playing  in  the 
 Bofom  of  God. 
 
 Take  the  Connlel  of  James  in  your  Sorrows :  Jam.  5.  r  r.  Cenfi- 
 der  the  Patience  of  Job,  and  the  End  of  the  Lord,  the  End  of  Things 
 in  the  Lord.  Let  Job  himfelf  teach  you,  what  the  End  of  the  Lord 
 was,  what  was  the  Ground  of  his  Patience:  Job.  19.  25,  26,  I  know 
 that  my  Redeemer  liveth^  and  Jhaii  ftand  at  the  latter  day  (or  the  laft) 
 upon  the  Earth :  And  tho*  after  my  Skin  Worms  defiroy  this  Body^  yet  in 
 <my  Bejhjhall  /fee  God.  My  Soul,  reft  thou  in  this  Expe&ation  -%  mf 
 Body,  rejoice  thou  in  fehis  Hope :  He  lives,  that  fball  raife  you  both 
 out  of  every  .inferior  State  into  his  GJory  •,  He  fliall  eftablijfh  himfelf 
 the  laft  Scene,  the  final  Appearance  of  Things  in  the  Earth,  in  the 
 loweft  Creatures.  Tho'  Corruption1  devour  this  Body,  yet  ihall  I  fee 
 God  in  my  Fleih,  and  myfelf  fliall  fee  itfeif  again  in  God.  I  have 
 finilh'd  the  firft  Ground  of  Confidence  and  Cheerfulnefs  in  the  Gof- 
 jpel  $  The  Difcovery  of  God  to  Man  in  it. 
 
 Reaf.  II.  The  Difcovery  of  the  Spiritual  Man  in  m  by  the  GofpcL  This 
 Reafbn  divides  itfeif  into  two  Parts. 
 
 Part  an.  The  Defcription  of  the  Spiritual  Man  in  itfeif. 
 
 Part  2.  The  Difcovery  of  the  Spiritual  Man  in  us. 
 
 Part  I.  The  Defcription,  &c    This  Difcription  is  Four* fold. 
 
 i.  The  Nature.      3;  The  Birth-place, 
 
 2.  The  Birfctf        4*  The  Perfon  of  the  Spiritual  Mao. 
 
 1  i  The  Nature  of  the  Spiritual  Mao.  This  is  briefly  Unfolded  by  St* 
 Paul :  I.  Cor.  £.  17.  He  that  is  joyned  to  the  Lord  is  one  Spirit.  Tjie 
 Apoftle  fpeaks  cot  here  of  the  Natural  Man  5  for  he  had  faid  of 
 that,  V.  13.  Meat's  for  tht  Belly,  and  the  Belly  for  Meat  ;  but  GodfimU 
 defiroy  both.  The  Natural  Man  is  as  a  River  ever  flowing,  which  fuc- 
 ceffively  preferves  itfeif  from  without,  fucceffively  propagates  itfeif 
 outwards.  This  Natural  Man  is  joyn'd  to  the  Principles  and  Powers 
 of  Nature,  which  are  fubjeft  to  Change  and  Corruption;  foby 
 Change  they  both  Yaaifli  ifito  porruptiojp,  gnd  both  periih*    'Tis 
 
 jtheo 
 
(  i5  ) 
 
 .then  the  Spiritual  Man,  which  is  joyn'd  to  the  Lord.    This  has  #ree 
 Things  in  its  Defcription. 
 
 i.  A  Spirit. 
 
 a.  One  Spirit 
 
 3.  One  with  the  Lord. 
 
 1.  A  Spirit.  The  Spiritual  Man  is  a  Spirit  It  is  not  any  vifible 
 orftefhly  Thing:'  It  is  not  any  Thing  like  the  Natural  Man,  or  ac- 
 cording to  the  Figure  of  this  Creation.  For  the  Lord  jefus  reafons 
 thus:  Luk.  24.  39;  A  Spirit  hath  not  flefli  and  Bancs,  as  yon  fee  me  te 
 have.    The  Spiritual  Man  is  a  Spirit,  and  therefore  hath  neither  Bone 
 
 nor  Flelh. 
 
 Object.  But  you  may  fay,  Doth  not  the  Lord  fpeak  of  the  Spiritual 
 Man  in  this  place,  and  oppofe  that  to  a  Spirit?  Doth  not  he  fpeak 
 of  himfelf,  as  he  was  rifen  from  the  Dead  ? 
 
 An  fro.  1.  Our  Saviour  Speaks  not  of  his  Spiritual,  but  of  his  Na- 
 tural Man,  as  it  was  comprehended  in  the  Spiritual  Man,  raifed, 
 brought  forth  again  into  the  Light  of  Nature  by  it,  and  by  its  Light 
 reprefented  in  Nature  •,  for  the  Spiritual  Man  is  Supernatural,  above 
 the  Appearance  and  Views  of  Nature.  This  is  rnanifeft  by  the  Op- 
 pofition*  1  Cor.  1 5.  46.  That  which  is  Natural  is  firfc  and  therrthm 
 which  is  Spiritual: 
 
 This  is  the  firft  Thing :  A  Spirit. 
 
 2.  One  Spirit.    The  Spiritual  Man  is  one,  as  God' is  one  :    Gal.  «. 
 10.  God  is  one.    This  is  the  Principle  and  Pattern  of  the  Gofpel,    ss 
 our  Saviour  teacherh  us:   Mat.  5.48.  Be  per  feci,  as  your  Heavenly 
 father  is  perfell.    The  Spiritual  Man  is  One,  as  God  is  One,  by  be- 
 ing All  within  himfelf. 
 
 The  Spiritual  Man  is  One,  by  the  Unity  of  the  Spirit,  Epb.  4.  3. 
 heping  the  Vnity  of  the  Spirit.  The  Spirit  is  one  in  all:  Pf  104. 
 30.  David  fpeaks  to  God  of  all  the  Creatures,  Thou  fendeft  forth  thy 
 Spirit,  and  they  are  created.  As  he  is  in  this  World,  Hfith  St.  John  (that 
 is,  by  his  SpiritJ  fo  are  we  in  this  World,  (that  is,  by  our  Spiritual 
 Man)  1  Jch.  4.  17. 
 
 The  Spit  it  is  One,  containing  All  in  ir.felf  *,  God,  Chrifl-,  Saints^ 
 iAflgels,  all  Things  at?  m  the  Spirit;  T^s  i*  the  grcar Congrega- 
 tion: Thu$,  the  Spiritual  Man  hOir-  *  ^rnprehcndkg  All:  Luk.  17^ 
 2f.  The  Kinc  j  titd.v  within  son  -,  chat  is,  in  tht  Spiritual *Mao; 
 for  that  is  t  uc  Inward  tferi,  and  irur  -i  is  Natural  is 'Outward. 
 The  Kingdptn  ot  God  is  Univerial :  Pi.  $03.19.  His- Kingdom  rules 
 over  all.  The  Kingdom  o<  God  is  Eternal.  Dan,  4.  3.  His  Oomi- 
 .nion  is  pom  Everhjnng  to  Everlafthg.  Ail  within  the  Coas.  q£ 
 the  Godhead,  or  tiie  Command  of  God3   ll#s  wif  bin  the  Comprehen- 
 
(  i6  ) 
 
 Hon  of  the  Spiritual  Man.  He  is  a  King  and  Kingdom  in  hiffcfelf,  the 
 greateft  King  for  Power,  the  greateft  Kingdom  for  Extent.  This  is 
 the  fecond  Thing. 
 
 3.  One  with  the  Lord.  As  Two  in  Marriage  are  made  One  Fleft, 
 fo  he  that  is  jo>  ned  to  the  Lord  is  One  Spirit,  that  is,  with  the  Lord. 
 
 The  Lord  is  a  Qaickniog  Spirit :  1  Cor.  15.  45.  The  lafi  Adam  is 
 made  a  Qulokrilng  Spim.  The  Spiritual  Man  is  a  Fountain  :  Joh.  4. 
 14*  The  Water  that  I  fhall  oive  him,  Jhall  be  a  Well  of  Waters  [fringing 
 up  to  Eternal  Life.  As  Caleb  gave  hi;  Daughter,  notonly  fair  Fields, 
 bat  the  upper  and  lower  Springs  y  fo  Jefus  Chrift  gives  to  his  Daugh- 
 ter, and  Spoufe,  the  Spiritual  Man,  not  only  the  Beauties,  Pleafures, 
 Fruits  of  Glory }  but  theSpringSj  the  Springs  of  Time  and  Eternity,, 
 the  Godhead  and  the  Creature.  The  Water  which  Chrift  gives  is 
 the  Spirit*,  The  Well  fpringingup  to  Eternity,  is  the  Spiritual  Man. 
 This  Man  hatha  Perfeftion,  and  Perpetuity }  a  conftant  Fulncfs,  and 
 Frefhnefs  of  Life  •,  for  he  is  One  Spring  with  the  Spring  itfelf,  One 
 Spirit  with  the  Lord, 
 
 The  Lord  is  without  Spot:  Heb.  9. 14.  He  offered  up  him/elf  with* 
 out  Spot.  As  the  Son,  fo  the  Spiritual  Man  is  an  unftained  Beauty, 
 She  Brightnefs  of  Glory  :  1  Job.  3.  9.  He  that  is  born  of Cod  fins  not , 
 nor  cannot  fm,  becaufe  the  Seed  of  God  abideth  in  him.  As  Fountains 
 purifie  and  cleanfe  therafdves,  fo  the  Spiritual  Man,  being  made  a 
 Quickning  Spirit,^  pours  forth  unceflant  Streams  of  Glory  through 
 every  Part  of  itfelf.  It  cannot  have  a  Gloud,  or  Spot,  becaufe  the 
 Seed  of  Divinity)  which  is  an  Eternal  Geeeration,  is  ever  growing 
 up  in  it. 
 
 The  Lord  is  an  Eternal  Spirit:  Joh.  8.  58.  Before  Abraham  wasr 
 I  am.  Mofes  witnefleth  of  the  Spiritual  Man:  Pf.  90.  i.  Thou,  O 
 God,  haft  been  our  Habitation  in  all  Generations.  The  Spiritual  Man 
 inhabits  Eternity,  for  God  is  his  Dwelling-place  \  he  is Teated  ia 
 him  above  the  Cojrfes  of  Time,  above  the  Succeffion  of  Ages  and 
 Generations :  Thefe  all,  as  a  River,  run  along  making  hafte  to  end 
 where  they  began:  But  before  all  thefe,  from  Everlafting  to  Ever* 
 lafting,  thon  art -with  God. 
 
 The  Lord  is  llnchangable:  Heb.  13.  8.  The  fame  yesterday^  to  dayr 
 And  for  ever.  If  the  Spiritual  Man  were  not  fo,  he  were  neither  One, 
 nor  Spirit  ;  for  all  Changes  have  their  Birth  from  a  Flefhly,  that  is, 
 a  fading  Principle.  2  Cor.  5.  1.  If  our  Earthly  Houfe  of  this  Ta- 
 bernacle be  defrofd,  we  have  a  building  with  God,  a  ho wfe wot -made 
 with  hands.  Eternal  in  the  Heavens.  The  Earthly  Houfe,  the  Taber- 
 nacle is. the  Natural  Man  :  The  Heavenly  Houfe,  the  Spiritual  Man. 
 This  is  fiot  made  with  Hands,  not  rais'd  from  Principles  of  this  Crea- 
 tion ; 
 
( i7 ; 
 
 tion:    It  is  a  Building  of  God,   a  God-like  Frame  rear'd  in  God, 
 fprung  forth  from  the  Root  of  the  Godhead.     This  is  Eternal  in  the 
 Heavens,    unchangable  in  the  higheft  ftate  of  Divinity  aud  Gl<r 
 Thus  the  Spiritual  Man  is  One  with  the  Lord.     I  have  now  fpoken 
 of  the  Nature,  and  pafs  to  the  Birth  of  this  Divine  Great  ore. 
 
 2.  Birth.  This  isthefecond  Defcription  which  I  promis'd,  and  h 
 is  recorded  :  i  Joh.  3.  9.  He  is  born  of  God,  the  Seed  of  God  alidetbm 
 him.  The  Spiritual  Man  is  born  of  God,  not  in  an  Earthly  Image, 
 fhadowy  and  fading  j  but  in  the  Heavenly  Image,  wnich  is  True, 
 Subftantial,  Eternal*,  not  as  a  meer  Image,  but  having  the  Divine 
 Nature,  the  very  Root  and  Seed  of  the  Godhead  in  itfelf. 
 
 God  brings  forth  the  Spirit  Hal  Man  eternally ',  internally,  immediately. 
 Trov.  8.  31.  The  Wifdom  of  God  tells  us,  That  before  the  World 
 was  made,  he  rejoyced  In  the  habitable  farts  of  his  Earth  \  and  his  Delight* 
 were  with  the  Sons  of  Men.  His,  God's  Earth,  is  that  which  David 
 calls  the  Land  of  the  Living  :  Pf.  27.  13.  I  had  faint ed^  unUfs  I  had 
 hoped  to  fee  the  goodnefs  of  the  Lord  in  the  land  of  the  living.  The  habi- 
 table Parts  of  this  Earth  are  thofe  Things  which  Mofes  calls  the  Spirits 
 ofallflefh:  Numb.  27.  16.  Thou  God,  the  God  of  the  Spirits  of  all flefo. 
 The  Sons  of  Men,  arc  the  Spiritual  Men  *,  for  our  Saviour  is  in  a  pe- 
 culiar manner  fly  I'd  The  Son  of  Man.  Our  Saviour,  as  he  is  in  Glo- 
 ry, in  the  Spirit,  is  call'd  the  Man  :  1  Tim.  2.  5.  There  is  one  Medi- 
 ator between  God  and  Man,  the  Man  Chrlft  Jefus.  The  Spiritual  Man 
 is  properly  the  Son  of  Man  ;  the  Natural  Man  is  the  Shadow.  Thefe 
 Sons  of  Men  were  our  Saviour's  Companions,  and  Contents  from 
 Exernity. 
 
 Such  is  the  Birth  of  this  Man. 
 
 3.  Defcrip.  The  Birth-place.  This  is  Heaven,  the  higheft  Heaven, 
 the  Heaven  of  the  Godhead,  out  of  which  the  Lord  Jefus  came  :  1 
 Cor.  1  5.  47,  48.  The  fecond  Man  Is  the  Lord  from  Heaven.  As  Is  the 
 Earthly  Man,  fo  are  they  that  are  Earthly ;  as  is  the  Heavenly  Man,  fo 
 are  they  that  are  Heavenly.  The  Spiritual  Man  is  call'd  Oar  Houfc 
 from  Heaven,  .2  Cor.  5.  3.  The  Sun,  and  all  Things  bring  forth 
 their  firft  Light,  and  Image  of  themfelves,  in  themfelves.  Immedi- 
 ately next  to  the  Godhead,  this  is  that  firft  Birth  and  Image  of  the 
 Godhead*,  fo  it  is  born  in  the  Bofom  of  God. 
 
 4.  The  Perfon.  Of  that  I  fhall  only  fay  this :  The  Spiritual  Man  is 
 one  Perfon  with  the  Natural  Man,  as  the  Divine  and  Human  Nature 
 of  Chrift.  Therefore  as  in  him,  To  in  this  Man  there  is  no  Confufion 
 of  Natures,  yet  there  is  a  Communication  of  Properties,  He  commits 
 not  fin.  The  Purity  of  the  Spiritual  is  attributed  to  the  Perfon  of  the 
 Natural  Man.    So  it's  Immortality :   Joh.  11.2$.  He  that  lives,  and 
 
 D  bslisves 
 
%  is ) 
 
 believes  in  me,  flsall never  die.  That  Perfon,  whidi  while  it  is  yet  ia 
 the  Natural  Man,  is  brought  forth  into  the  Life  and  clear  Difcove- 
 ries-of  the  Spiritual  Man,  (hall  never  die.  His  Natural  Man  fhall 
 die  ;. but  his  Perfon,  as  it  liv'd  in  the  Natural  Man,  (hall  live  ftill  ia 
 the  Light  and  Glory  of  the  Spiritual  Man.  Thus  there  is  a  Commu- 
 nication of  Properties,  becaufe  both  are  one  Perfon. 
 
 Nay,  The  Spiritual  Man  is  the  Perfon,  the  Natural  Man  a  Cloth- 
 ing only.  As  in  Jefus  Chrift  the  Divinity  is  the  Perfon,  the  Huma- 
 nity in  Nature,is  but  a  Garment  upon  the  Perfon  :  Heb.  2. 14.  Seeing 
 
 <tt  Children  were  made  partakers  of  FUJI}  and  Blood,  he  alfo  took  fart  of 
 
 'the  fame.    I  have finilh'd  the  Four-fold  Defcription:   The  Difcovery 
 remains. 
 
 Part.  II.  The  Difcovery  of  the  Spiritual  Man  in  us.  There.areTw© 
 Things  to  beconfider'd  in  this  Difcovery. 
 
 1.  TheSeafon. 
 
 2.  The  Subjed  of  this  Difcovery. 
 
 1.  The  Seafon  of  the  Difcovery.  The  Gofpel  is  the  Spring-time,  in 
 which  this  Invifible  Glory  puts  forth  itfelf,  like  a  Flower,  in  our 
 Earth  :  Gal.  3.  22.  Till  the  Faith  came,  they  were  jhut  up  under  the*Law, 
 nnto  the  Faith  which  was  to  be  reveafd.  Faith  is  our  Union  with  Chrifl:. 
 As  then  our  Lard  Jefus  is  the  fole  Objed,  fo  the  Spiritual  Man  is  the 
 proper -State  and  Life  of  Faith.     This  Faith  comes  by  th&Gofpel. 
 
 Object.  But^giay  one  fay,  Was  not  Faith  in  the  World  before  the 
 Times  of  the  Golpel  ?  Do  not  the  Scriptures  teftifie,  Heb.  1 1 .  That 
 all  good  Men  of  old,  from  the  beginning  of  the  World,  liv'd,  wrought 
 their  Works,  died  by  Faith  ? 
 
 Anfw.  Faith  was  then  in  the  Hearts  of  Men,  as  a  Plant,  when  16 
 is  firft  fown,  and  yet  lies  hid  in  the  Earth,  in  the  Seed,  which  fe- 
 eretly  incorporated  itfelf  with  the  Soil,  the  Soul,  and  infus'd  its 
 quickning  Virtue  through  it.  But  it  was  not  yet  come  forth  into  a 
 Body,  Flower,  and  ripe  Fruits,  into  an  open  Appearance,  into  its 
 own  Shape.     This  was  referv'dfor  the  Gofpel. 
 
 Therefore  in  this  Verfe,  which  I  have  quoted,  the  Coming  of  the 
 Faith  is  expounded  by  the  Revelation  of  the  Faith.  And  v.  19.  the 
 fame  Thing  is  calFd  the  Coming  of  the  Seed,  that  is,  the  Coming  up 
 of  the  Seed. 
 
 The  Gofpel  is  Glad-Tidings,  a  joyous  Difcovery,  the  opening  of 
 the  Heavens,  that  Righteoufhefs  and  Peace  may  fpring  forth  from  the 
 Earth.  Asfeminal  Powers  in  the  Ground,  fo  the  Godhead,  by  the 
 Gofpel,  opens  itfelf  within  the  Natural  Man,  and  brings  forth  into 
 Light,  the  Spiritual,  the  Immortal  Man,  to  the  Natural.  So  Paul 
 calls  the  Commg  *  of  the:  Gofpel  to  him,    the  ^Revelation  cf  the  Son  by 
 
 the 
 
(  *9  ) 
 
 the  Father  in  him,  Gal.  i.  15.  The  Spiritual  Man  is  the  Son,  as  wcli 
 as'Jefi13  Chrift  ;  for  both  are  of  one ,  Heb.  2.  1 1.  The  Spiricuai  Mar* 
 is  one  Spirit  with  Jefus  Cbfift  :,  fo  neither  appears  alone  at  any  time, 
 but  both  at  once  infeparably  undivided  :  When  he  appears,  we  appear 
 with  him  in  Glory,  Col.  3.  3.  Every  Difcovery.  of.  Chriit  difcovers 
 our  Spiritual  and  Glorious  Humanity  to  us  in  a  Conjun&ion  with  the 
 Divinity. 
 
 The  Gofpel  is  the  unveiling  of  the  Face  of  Chrift,  and  of  our  true 
 Face.     This  is  the  Seafon  of  Difcovery. 
 
 2.  The  Subject.     I  will  exprefs  this, 
 
 1.  Negatively. 
 
 2.  Affirmatively, 
 
 1.  Negatively.  By  a  Two-fold  Proportion. 
 
 1.  The  Spiritual  Man  is  not  difccver'd  to,  tho*  in  the  Nat strat 
 Man,  St;  Fad  teacheth  us,  1  Cor.  2.  9.  It  hath  not  entred  into 
 the  Heart  of  Man,  what  God  hath  prepared  for  thofe  that  love  him. 
 The  chief  Thing  which  he  hath  prepar'd  for  thofe  that  love  him,  is 
 the  Spiritual  Man  -,  all  Things  are  in  it.  The  Powers  and  Principles 
 of  Nature  are  too  narrow  to  receive  the  Majefly  of  this  Perfon. 
 
 2.  The  Spiritual  Man  in  the  Gofpel  is  not  firft  dif covered  to  ths 
 naked  Perfon,  unclothed ',  fo  we  learn  by  St.  Paul,  chat  we  have  a 
 View  of  our  Houfe  from  Heaven,  and  the  Earneft,  the  firft  Fruits, 
 the  firft  Sight  of  it,  while  we  are  in  this  Tabernacler^But  we  are  not 
 nakedly  clothed  with  it,  till  this  Tabernacle  be  diffolv^d,  and  Mortality 
 fwaliow'd  up  of  Life,  2  Cor.  5.  1, 2,  3,  &c. 
 
 Whiie  we  are  in  this  Earthly  Houfe  we  fee  our  Spiritual  Man,  and 
 enjoy  the  Pkafures  of  it,  as  a  Profpect  far  off}  but  when  we  quite 
 putoffFlefti,  then  it  takes  us  abfolntely  into  itfelf,  and  is  no  more 
 a  Profped  remov'd,  butaprefent  Habitation,  our  Place,  what  was 
 our  Profped.     Thus  Negatively. 
 
 2.  Affirmatively.  The  Spiritual  Man  is  firft  difcovefd  by  the  Light 
 of  the  Gofpel  to  the  Perfon,  as  it  lives  in  the  Natural  Alan.  This  is 
 that  which  St. Faul  calls  the  having  of  an  Heavenly  Treafure  in  an  Earthc?: 
 Veffel,  2.  Cor.  4.  7.  This  is  a  Difcovery,  as  in  the  D..  c,  of  a  clear 
 and  perfefr  Light  *,  a  Difcovery,  as  at  a  Diftar.ce,  of  a  prefent 
 Glory. 
 
 Thus  the  Faith  of  the  Gofpel  is  Defined  :  V  :.  The  n.bfance 
 
 of  things  hoped  for ',  the  evidence  of  things  nab  fen:  The  real  Peefence, 
 the  plain  Subfiftency  in  us  of  Things  at  a  great  Diitance  : 
 Difcovery  of  Things  in  the  Dark.  The  Natural  Man^  in  whom  fa 
 are,  and  are  feen,   makes  them,   tho'  prefent,    far  a 
 Lights,  yet  cloudy.    So  much  for  the  Subject  of  this  Difcovc. 
 
 D  2  '  Thi 
 
(  *d  5 
 
 This  is  the  fecond  Ground  of  a  Cheerfulnefs  and  Confidence  in  the 
 Gofpel.  This  Spiritual  Man,  the  Favourite  and  firfi  Fruits  of  the 
 Godhead,  is  difcover'd  in  us,  as  one  Perfon  with  us,  nay,  as  our 
 true  and  proper  Perfon ;  the  Natural  Man  having  been  all  this  while 
 a  Deceit,  a  Difguife.  But  now  the  Myftery  is  unfolded,  the  Spiri- 
 tual Man  is  brought  to  Light ;  in  this  now  we  have.Communion,  in 
 which  we  have  Fellow-fhip  with  God. 
 
 Vfe  i.  Conviction.  We  take  to  ourfelves  the  Name  of -Spiritual 
 Perfons,  yet  we  too  generally  li\Tc  to  the  Natural  Man:  Our  Shame 
 and  Mifery  in  this  is  great.  For,  i.  We  ftain  the  Glory  of  the  Gof- 
 pel. 2.  We  oppofe  the  Lord  Jefus.  3.  We  rob.  4.  We  ruin 
 ourfelves. 
 
 1.  We  ftain  the  Glory  of  the  Gofpel.  The  Glory  of  the  Gofpel  is 
 the  Spiritual  Man.  The  Gofpel  is  the  day  faring  from  on  high,  Luk. 
 7.  78.  a  Light  which  fhines  from  above,  dnclofing  the  native  Inhabi- 
 tant of  Heaven,  as  defcending  into  us,  to  be  the  Spring  of  our 
 Life. 
 
 If  the  Gofpel  is  a  Heavenly  Call  :  Heb.  3.  1.  Brethren  partakers  of 
 the  Heavenly  Call.  It  is  the  Voice  of  the  Spiritual  Man  from  the  Bo- 
 fom  of  Jefus  Chr id,  calling  u?  to  come  up  thither,  where  we  our- 
 felves, in  our  Perfons,  fhall  have  change  of  Rayment,  change  of 
 Glory,  and  our  Sacks  (hall  be  filfd,  our  Aifes  laden  with  Corn,  the 
 Capacity  of  our  Natural  Man,  Soul  and  Body,  (hall  have  their  Fill 
 of  Strength  and  Delight. 
 
 But  alas!  We  live,  as  Earthly  and  SenfuaL  Our  Principles  are 
 low,  and  from  below  :  But  our  Lulls  are  many,  our  Paflions  mighty; 
 With  Care  and  Soliicitude  we  purfue  the  Wealth  or  Vanities  of  this 
 World  Day  and  Night}  our  Souls  are  almoft  even  lick  with  a  Fe- 
 ver of  Fear  and  Defire,  almoft  even  in  a  Fit}  if  our  Hearts  be 
 not  dead  within  us  by  -Grief,  or  Melancholy,  concerning  Fleftily 
 Things. 
 
 Yet  we  call  ourfelves  Spiritual,  and  Evangelical.  But  where  is 
 that  Divine  Truth,  the  Light  of  the  Spiritual  Man,  which  mould 
 ihine  through  our  Thoughts  and  Words?  Where  is  that  Divine 
 Beauty,  the  Form  of  the  Spiritual  Man,  which  mould  flow  through 
 our  Affections  and  Actions?  Where  is  that  Divine  Peace,  Joy,  the 
 fweet  Smile  of  the  Spiritual  Man,  which  fhould  dwell  upon  ail  our 
 Tempers?  Are  not  we  rather  Wells  without  Water?  Not  Gueffs,  but 
 Spots  at  the  Feaft  of  Glory  in  the  Gofpel  ?  acording  to  St.  Jade's  Lan- 
 guage, Jude  12, 
 
 The 
 
The  Moon  interpofing  itfelf  between  the  Sun  and  IVten,  makes  an 
 'Eclipfe.  Thus  we  Eclipfe  the  SpiritualMan,  Stain  the  Glory  of  the 
 Goipel,  while  we  advance  the  Natural  Man,  and  love  to  live  un- 
 der the  Shadow  of  that.  Thus  we  make  the  Spiritual  Man  to  be 
 mmbred  among  Tranfgrejfors  and  Licentious  Perfons ;  thus  we  make 
 our  Plefh  its  Oois,  while  we  fuffer  it  not  to  be  its  Tabernacle. 
 
 But  have  we  made  a  League  with  Woe  and  Death?  Will  not  this 
 be  Bitternefs  in  the  end  «*  St.  Pad  tells  the  Corinthians ,  i  Cor.  i  r.  39. 
 Some  of  them  were  Sick)  fome  Dead, .  becaufe  they  difcerned  not  the  Lord's 
 Body.  We  make  ourfelves  in  the  fame  manner  Guilty,  while  we 
 difcern  not  the  Spiritual  Man,  nor  receive  it  worthily  into  our  Soul, 
 according  to  its  Divine  Purity  and  Sweetnefs.  Will  not  Sorrows, 
 Sicknefles  and  Death  find  out  us  alio? 
 
 Lamech  tells  his  Wives  \  //Cain  were  avenged  feven  fold,  he  JIjohU  b-e 
 feventy [evenjvho  had fiain  a  Man^ayoung  Man.  If  God  avenge  Man  un- 
 der the  Law,  upon  thofe  Principles  of  Nature,  which  had  made  him  a 
 Murtherer  of  the  natural  Image  of  God,  and  then  had  Murthered 
 him  :  How  much  more  feverely  will  he  avenge  himfelf  of  thofe  fen- 
 fual  Principles  which  carry  us  on  to  ruin  the  Life  of  the  Spiritual 
 Man  in  us,  and  then  themfelves  ruin  us  ? 
 
 2.  Wt  oppofe  Jefas  Chrijl.  Be  came  down  from  Heaven,  that 
 he  might  bring  down  the  Spiritual  Man  from  Heaven  to  Earth  \  for 
 he  came  as  a  Seed,  he  Died,  that  he  might  rend  the  Veil,  and  dis- 
 cover the  Glory  of  the  Spiritual  Man  to  Men  \  for  he  made  the  way 
 through  the  Veil*  that  is,  his  Flejh.  His  Kingdom  is  in  the  Spiritual 
 Man,  the  Riches  of  his  Inheritance  is  in  the  Saints. 
 
 Do  we  believe  this,  That  God  hath  lived  in  Fleffr,  and  made  him- 
 felf a  particular  Body  of  it,  that  he  might  live  in  our  Flefii  ?  Do  we 
 believe  that  he  deftroyed  the  Life  of  Nature  in  himfelf,  that  he 
 might  break  down  the  fame  Partition-Wall  of  Nature  in  our  Per- 
 fons ?  No,  We  deny  this  Miftery  of  God,  while  we  difcern  not 
 this  Spiritual  Man  j  we  make  ourfelves  Guilty  of  the  Life  and  Death 
 of  our  Lordjefus,  while  we  walk  according  to  the  Flefh,  for  we 
 make  his  Life  and  Death  a  vain  Thing  *,  we  trample  upon  the  pre- 
 cious Blood  of  our  dear  Saviour,  for  wre  fet  the  Feet  of  our  Flefaly 
 Affections  upon  the  Life  and  Beauty  of  our  Spiritual  Mm. 
 
 Thus  we  raife  a  Babel  in  our  Earthly  Parts  to  defie  Heaven,  that 
 the  Flood  of  Spiritual  Glory  may  not  overtake  us,  when  the  Fountain 
 of  the  great  Deep  of  the  God*  head,  and  the  Windows  of  Heaven  are 
 opened  }  but  fure  it  will  prove. a  Confufion. 
 
 What  will  the  End  be  of  this  Ufage  of  the  Lord  ?  Can  we  Live  in 
 Peace,  Sleep  in  Quiet,  while  we  thus  treat  our  Heavenly  King  and 
 
 Spoufe? 
 
(  m  ) 
 
 &ufe  ?  Will  not  Ms  Father.and  ours,require  his  Blood  at  our  Hands? 
 
 ire  we  fhall  have  time  enough  to  Weep  over  him,  whom  we  now 
 defpife  and  defpite. 
 
 2.    Live  in  the  and  Beauty  of  the  Spiritual  Man:     But  we 
 
 may  here  flay  and  lament  a  while,  to  think  many  of  us  have  wandred 
 fo  far  in  the  Labyrinths  and  Confufions  of  Fielhiy  Lufts,  that  they 
 cannot  find  the  Way  that  leads  out  of  them.  Many  have  funk  them- 
 ielves  fo  far  iuto  the  dark  Depths  of  Guilt  and  Filth,  that  they  are 
 afhamed  to  look  towards  the  Glory  of  the  Spirit.  I  will  propound  to 
 thefe  a  threefold  Encouragement,  and  then  a  twofold  Direction. 
 
 i.  Encouragement.  The  Heavenly  Man  from  above,  Governs  the 
 Earthly  Man  here  below.  As  the  fir  ft  Adam  was  the  Figure  of  the 
 Second,  fo  is  your  Natural  Man  the  Type  of  your  Spiritual  Man, 
 and  fubject  to  it,  though  not  willingly.  Thou,  faith  David,  hafi  num- 
 bredaUmyWandrings,  Pf  56.  8.  This  Spiritual  Man  contains,  Com- 
 mands, Bounds,  and  bends  to  itfelf  thy  Natural  Man,  when  the 
 Waves  of  it  are  tnoft  diforderly  and  outrageous. 
 
 Thou  Govemefi  me  by  thine  Eye,  Pf.  32.  8.  When  the  Flefhly  Man 
 is  gon  fartheft,  and  in  the  molt  loft  Condition  ;  yet  then  it  is  under 
 the  Eye  of  the  Spiritual  Man,  wkhin  the  reach  of  his  Will  and 
 Workings.  As  the  Spiritual  Man  -defigns  and  marks  out  the  way 
 in  Heaven,  fo  the  Natural  walks,  though  he  thinks  not  fo.  As  eafl- 
 Iy  as  the  Sun  calls  in  its  Shadow,  fo  ealily  doth  thy  Spiritual  Man 
 reclaim  thy  Earthly  Part  in  its  higheft  Diftra&ions,  and  utmoft  Di* 
 fiances. 
 
 2.  Encouragement.  Thy  Spiritual  Man  is  ever  ready  prepard  for 
 thee  in  Heaven  :  Our  Life  is  hid  with  Chrifi  in  God,  Col.  3.  3.  Thou 
 art  caft  down  as  Buried  in  Shame,  all  wrap'd  up  in  the  Image  of  a 
 Beaft,  a  Devil,  no  more  worthy  to  be  called  a  Man  ;  but  thou  haft 
 a  Glory.  Thou  art  almoft  fwallowed  up  in  Defpair,  becaufe  thou 
 canft  not  feel  any  one  Spark  of  Divine  Life  warming  thy  Heart  -,  but 
 thou  hall  Life.  Thou  canft  efpy  nothing  in  thyfelf  but  the  Natural 
 Man,  nothing  in  the  Natural  Man  but  a  Hell  and  Devil  -,  yet  thou 
 haft  a  Spiritual  Man.  This  Spiritual  Man,  this  Man  of  Life  and 
 Glory  is  already  corapleat,  already  thine,  only  it  is  hid  above  in 
 God.  Comfort  thyfelf  then  with  the  Expectations  of  it ,  wait  calm- 
 ly and  cheerfully,  look  upward  (till,  till  it  come  down  upon  thee; 
 for  this  Vifion  will  come  in  its  appointed  Seafon,  and  will  not  tarry. 
 
 3.  Encouragement.  This  Spiritual  Man  is  nigh  thee.  It  is  in  the 
 fame  Perfon  with  thy  Natural  Man  ;  it  is  one  Perfon  with •  thyfelf  j 
 it  ft  thy  trueft  felf.  Let  thy  felf. then  awaken  it  felf  wkhin  thee  : 
 Let  thy  fdf  raife  thee  into  thy  felf7  and  thou  arc  happy  in  a  Mo 
 
 ment  % 
 
(  *5  ) 
 
 through  our  Lord  Jefus  Chrift,  Rom.  5.  1.  By  him  the  Affairs  of  the 
 whole  World,  all  Things  of  the  Creature  are  adminiftrcd.  There- 
 fore he  is  called,  the  Lord.  There  are  many  Administrations,  but 
 one  Lord. 
 
 3.  Spirit.  This  Perfon  is  the  Godhead,  as  it  puts  forth,  and 
 manifefts  itfelf  in  Flefh,  as  it  is  the  Life  of  Flefh.  This  Spirit,  as 
 it  is  the  Godhead,  manifefting  or  breathing  forth  itfelf,  fo  it  is 
 one  with  God*,  as  it  is  the  Manifeftation  of  the  Godhead  in  Flefh, 
 fbit  is  one  with  the  Lord  Jefus  :  as  it  is  the  Manifeftation  derived 
 from  the  Lord,  as  the  Head,  into  the  reft  of  the  Members,  as  it  is 
 difpenfed  difpofed  of,  by  him  *,  fo  it  is  Inferior  to  Jefus  Chrift, 
 and  is  faid  to  befent  by  him.  Thefe  various  Manifestations  of  the 
 Godhead,  in  and  through  the  Flefh  of  the  Creature,  are  the  divers 
 Gifts,  but  the  fame  Spirit. 
 
 The  firft  Trinity  makes  the  Kingdom  of  the  Father.  The  fecond 
 the  Kingdom  of  Chrift.  The  firft  Kingdom  is  the  Godhead,  com- 
 plete in  its  own  Circle.  The  fecond  Trinity  is  the  Godhead,  as; 
 it  is  defcending  into  the  Creature,  and  drawing  up  the  Creature  into 
 itfelf.  The  Head  of  the  Woman  is  the  Man,  the  Head  of  Man,  is  Chrift, 
 the  Head  of  Chrift,  is  God.  1  Cor.  1 1.  15.  God  in  the  firft  Trinity,  is 
 the  Head  of  the  fecond:  Chrift  in  the  fecond,  is  the  Head  of  the 
 Creation  \  as  Angels  inthis  Creation,  are  a  Head  to  the  Nature  of 
 Man.  This  is  the  Myftery  of  the  Father  and  of  Chrift.  Colojf.  2.  2. 
 
 3;  Diftindt.  Between  the  three  States  of  Chrift. 
 
 1.  Chrift  in  his  Sufferings. 
 
 2.  Chrift  in  his  Kingdom. 
 
 3.  Chrift  in  his  Godhead. 
 
 ^  1  State.  Chrift  in  his  Sufferings.  This  is  the  Godhead,  in  the  Flefh 
 of  the  firft  Adam,  which  is  Natural,  which  is  the  Veil,  Gal.  4.  4. 
 Made  of  a  Woman,  made  under  the  Law.  The  Man  is  the  Glory  of  God, 
 the  Woman  the  Glory  of  the  Man,  faith  St.  Paul.  The  higher  and 
 more  Primitive  Glory,  is  ftill  the  Man:  The  Inferior,  and  Image 
 Glory,  is  the  Woman  to  the  Man  '■>  So  the  Man  is  the  Heavenly 
 Image  of  God,  the  Woman  is  the  Earthly  Image. 
 
 The  Godhead  caft  itfelf  into  adeep  Sleep,  when  it  brought  forth 
 itfelf  in,  and  by  the  Woman  ;  for  the  Life  of  the  Godhead,  in  this 
 Natural  Flefh,  is  a  double  Death.  1.  'Tis  a  Death  to  the  Life  of 
 God,  imprifoning,  barring  that.  2.  *Tis  a  Death  to  the  fleftly  Life 
 itfelf,  for  the  Godhead  is  in  it  as  Fire,  fnppreft,  and  ftriving 
 to  break  forth,  which  deft roys,  and  devours  a  1J*  to  make  way  for 
 its  own  Delivery,  and   Difcovery. 
 
 2.  State 
 
2.  State.  Chrift- in  his  Kingdom.  This  is  that  which  is  called  the 
 Reign  on  Earth,  Rev.  5.  10.  Bat  it  is  a  new  Earth.  Beheld,  faith 
 Chrift,  /  make  nil  things  New.  Rev.  21.  5.  This  is  not  all  Spirit, 
 for  God  is  not  all,  while  Ghrift  Reigns  -,  1  Cor.  15  28:  This  is  a 
 Creation,  but  anew  one.  This  is  Spirit  and  Flefh  in  Amity,  not 
 Enmity 
 
 This  is  the  Godhead  in  the  Flefn  of  the  fecond  Adam,  in  Spiritual 
 Flefh.  1  his  is  that  Flefh,  which  was  raention'd  by  the  Prophet  : 
 J  will  take  away  the  Heart   of  Stone,  and  give  them  a  Heart  of  Fit /£ 
 
 Ezek.  11.  19. 
 
 Natural  Flefn  is  the  Stone,  for  its  Hardnefs  and  Unfenfiblenefs  to 
 Divine  Things :  Spiritual  Flefh,  is  the  Flefh,  for  the  Lik  of  the  Spi- 
 rit, warming,  and  foftening  it. 
 
 This  is  the  Flefh,  of  which  our  Saviour  fpeaks,   Jch.  6.  55.    My 
 
 FUJI]  is  Meat  indeed,  My  Blood  is  Drink  indeed.  He  fpeaks  not  of 
 his  Natural,  but  Spiritual  Flefh  ;  for  he  faith  afterwards,  The  Flejh 
 -profits  not,  but  the  Spirit  quickeneth.  The  Words  that  I  fpeak,  arc  Spi- 
 rit, and  they  are  Life.  So  then  the  Lord  fpeaks  of  the  Flefh,  which 
 hath  the  quickning  Spirit  in  it,  as  a  Principle  of  Divine  Life  to  it  ; 
 that  Flefh,  which  is  not  Natural,  and  a  Veil}  but  Spiritual,  and 
 living  one  with  the  Spirit  of  Life  and  Truth. 
 
 This  is  that  which  our  Saviour  calls  my  Fleflo.  The  Natural  Flefh 
 is  of  the  firft  Ai*tn\  that  which  is  primitively,  and  properly  the 
 Flejl)  of  Christ,  is  Spiritual:  Therefore  he  faith  of  it,  7Tis  Meat  in- 
 deed. That  Flefh  of  the  firft  Adam,  was  a  Shadow,  a  vain  Show. 
 This  of  the  fecond  Adam,  is  a  true  fubftantial  Nourishment.  The 
 Blood  that funs  in  the  Veins  of  this  Flefh,  is  the  Godhead,  bringing 
 forth    itfelf  into  it,   working,  and  living  in  it,   conveying  itfelf 
 
 through  it :    This  is  Drink  indeed. 
 
 This  makes  our  Saviour  fay ,  in  the  next  Verfe,  He  that  eats  me 
 dwells  in  me,  and  I  in  him.    He  that  feeds  on  the  Flefh  of  the  firft 
 
 .Adam,  dwells  in  the  firft  Adam,  and  the  firft  Adam  in  him  :  Yet 
 as  by  a  Death  5  for  the  Natural  Flefh  isconfum'd,  when  it  is  eaten: 
 But  the  Spiritual  Flefh,  is  a  kind  of  Spirit,  feeding,  and  fed,  after 
 
 ~the  manner  of  Spirits,  by  a  mutual  Comprehenflon. 
 
 Our  Saviour  goes  on,  in.  another  Verfe,    As  the  living  Father  hath 
 
 fent  me,  and  I  live  by  the  Father  ',  f    he  that  eateth  me,  (hall  live  by 
 
 me.     As  the  Father  is  the  Food,  which  Ghrift  eats,  and  on  which 
 
 he  lives  \  fo  the  Spiritual  Flefh  of  Chrift,  is  the  Food  of  a  Chrifti- 
 
 .an,  which  he  eats,  and  on  which  he  lives.  This  Flefh  is  to  a  Saint, 
 as  the  Father  is  to  Chrift,  his  Fountain,  and  his  Food  j  a  Divine 
 Food,  as  the  Beams  of  the  Sun  to  the  Flowers,  as  Angel-beams 
 to  the  Soul.  I 
 
 This, 
 
(  *7  ) 
 
 This,  faith  Chrift,  in  the  next  Verfe,  Is  that  Food  which  came  down 
 from  Heaven.  He  had  faid  before  chat  it  was  better  then  Manna  -,  it 
 conies  not  down  ac  all,  it  comes  up  from  below,  from  the  Woman, 
 from  the  Earth.  The  Spiritual  Flefli  is  firlt  above,  above  the  An- 
 gels, with  God  in  the  Kingdom  of  Chrift  \  from  thence  it  comes 
 down  into  this  World  to  be  our  hidden  Manna,  our  fecret,  invifible 
 Nounfhment,  within  this  outward  Flefli  *,  by  which  we  grow  up  to 
 that  Kingdom :  And  fo  the  Spiritual  Flelh  returns  into  its  own 
 Place. 
 
 If  you  yet  ask,  What  Spiritual  Flefh  is?  I  Anfwer,  from  the 
 Words  of  St.  Peter,  cited  out  of  the  Prophet  Joel,  Ads.  2.  17.  / 
 rpill  pour  out  my  Spirit,  faith  the  Lord,  upon  all  Flejh  ;  yonr  Sons  and  your 
 Daughters  foall  Prophefa,  your  ytrkng  Men  Jhall  fee  Vifions  7  your  old  Men 
 {ball  dream  Dreams. 
 
 This  is  Spiritual  Flefli,  Flefli  with  the  Spirit  poured  forth  upon 
 it:  Flefli  no  more  in  Enmity  ;  not  yet  in  a  perfect  Unity,  yet  in  Ami- 
 ty with  the  Spirit. 
 
 Pouring  forth  the  Spirit  upon  Flefli,  is  an  Alluflon  to  die  Oyl  pour- 
 ed forth  upon  the  Heads  of  Kings  and  Priefts, 
 
 Flefli,  in  a  created  Form,  as  'tis  Natural,  it  is  Darknefs  to  the  Spi- 
 rit, and  upon  it  \  as  'tis  not  yet  taken  quite  out  of  kfelf  into  the  un- 
 created Form,  but  only  united  to  it,  retaining  the  Inferiority  of 
 Flelh  to  Spirit ;  it  is  Light  in  the  Light  of  the  Spirit :  as  it  is  entirely 
 gathered  up  into  the  uncreated  Glory  :jt  is  Light,  as  the  Light  of  the 
 Spirit,  one  Light  with  it. 
 
 The  created  Form  in  the  middle  State  is  Spiritual  Flefli,  in  which. 
 Cod  fills  all,  as  Eph.  1  23.   Though  yet  he  be  not  all,   1  Cor.  15.  2$. 
 
 The  Spirit  poured  forth  upon  this  Flefh,  is, 
 
 1.  The  Life  of  the  Godhead  infufed  into  it,  clearly  appearing  in, 
 compleatly  afting  of  it. 
 
 %.  The  Glory  of  the  Godhead  eflufed  upon  it,  calling  it  into  the  fame 
 Form,  asks  own  Image  ;  Clothing  it  with  the  fame  Beauty,  as  its 
 own  Brightnefs-,  Comprehending  it  in  itfelf,  as  the  proper  Habita- 
 tion of  it. 
 
 Prophecyings  are  the  Boilings,  or  Bublings  up  of  the  Godhead 
 from  its  own  Depth  into  this  Flefli,  to  overflow  it,  and  flow  forth 
 through  it. 
 
 The  Toitng  Men  fee  Vifions.  The  Young  Mao  is  the  New  Man, 
 the  Second  Man,  who  is  cloth'd  with  Spiritual  Flefli,  in  which  he 
 enjoys  the  clear  Vifions  of  God  -,  holding  the  Godhead  in  his  own 
 Flelh,  holding  forth  the  Godhead  through  it. 
 
 E  * 
 
 The 
 
(*8) 
 
 The  Old  Men  dream  Dreams.  The  firft,  the  Natural  Man,  is  the 
 Old  Man;  His  Flefli  is  a  Cloud  of  Darknefs  ;  his  Life  in  the  Flefh, 
 a  Sleep.  While  a  Saint  is  on  Earth,  he  hath  the  Vifions  of  God,  his 
 immediate  Appearances  in  his  Spiritual  Flefh:  But  in  that  which  is 
 Natural,  he  hath  only  the  Imprefiions  of  the  Godhead,  and  its  Re- 
 flexions from  the  Spiritual,  upon  the  Cloud  of  the  Natural  Flefh m, 
 in  which  the  Appearances  of  God  are,  not  as  a  Vifion,  but  a  Dream. 
 
 Compare  thefe  two  Places,  Col.  3.  10.  The  New  Man  is  created 
 after  the  Image  of  him  that  created  him  :  1  Cor.  3.  6.  Te  are  the  Temple 
 of  the  living  God.  Not  in  the  Old,  but  New  Man.  The  Spirit  is  God : 
 Spiritual  Flefh  is  both  the  Temple  and  the  image  of  this  God,  hold- 
 ing him  in  itfelf,  holding  him  forth  through  itfelf.  The  Natural 
 Flefh  is  his  Prifon,  his  Grave. 
 
 Spiritual  and  Natural  Flejlj  differ,  as  a  Clod  of  Earth,  and  a  pure 
 Cryftal  to  the  Light ;  or  as  a  Cloud  and  the  Air  to  the  Sun.  As 
 the  Air  and  the  Light  make  one  Beam  \  fo  the  Spirit  and  Spiritual 
 Flefh  make  one  Beauty. 
 
 If  we  may  defcend  to  fo  low  Companions  in  fuch  high  Myfteries ; 
 imagine  a  clear  piece  of  Cryftal  without  a  Spot,  this  Cryftal  fa- 
 ftiioned  into  die  Image  of  the  Sun,  then  form'd  as  a  Cafe  for  it,  and 
 fo  enclofing  the  Sun  ',  fuppofe  this  Sun  to  be  God,  and  this  Cryftal 
 will  be  the  Image  of  Spiritual  Flefh.  In  this  State  Chrifl  is  the  Lord- 
 
 3.  State.  Ckrifi  in  the  Godhead.  In  this  State,  Flefh  altogether 
 puts  ofFits  flefhly  Being,  and  is  only  Spirit :  The  created  Form  is 
 totally  taken  up  of  the  uncreated  Glory,  that  God  may  be  all  in 
 all,    1  Cor.  15,  28, 
 
 Forty  Days  Jefus  Chrift  was  in  his  own  Kingdom, -in  one  parti- 
 cular Perfon,  living  and  reigning  in  Spiritual  Flefh  ;  fometimes  ap- 
 pearing to  Men  ^  fometimes  converting  only  with  Angels  and  Spi- 
 rits. At  the  end  of  forty  Days  he  refign'd  the  Kingdom  in  his  own 
 Perfon  to  God^  then  he  went  up  out  of  all  Fleih  to  the  Father, 
 aad  fo  abides  hid  in  God. 
 
 Since  theq,  he  ftill  lives  in  Spiritual  Flefh,  among  Angels  and  Spi- 
 rits -,  who  are  yet  in  the  Kingdom  of  Chrift  :  1  Tim.  3. 16.  God  ma- 
 nifefted  in  the  Flefh,  juftified  in  Spirit,  feen  of  Angels,  believed  on  in  tJie 
 World.  The  Flefh,  which -hath  the  Manifeftation  of  the  Godhead  in 
 it,  as  it's  Life  *,  the  Spiritual  Glory  of  the  Godhead  upon  it,  as  it's 
 Juftifeation  -,  that  is  Spiritual  Flefh.  JefusChrlft  lives  as  God,  ha- 
 ving only  this  pure  and  white  Rayment  of  Flefh  upon  him,  which  Js 
 Tranfparent,  Clear,  White  through  among  the  Angels,  fo  he  is  feen 
 by  them.  Among  Men  on  Earth,  he  hath  over  this  White  Garment, 
 a  Black  Robe  of  Natural  Flefh  ,*,  fo  he  is  believed  on  in  the  World  } 
 :partly  feen,  as  toSpiritual  Flefh  -7  partly  obfcure,  as  in  Natural  Flefh. 
 
 The 
 
(  *9) 
 
 The  Angels  are  all  young  Men^  the  Saints  on  Earth  are  partly 
 young,  partly  old  Men,  not  yet  quite  renew'd. 
 
 Chrift  continues  this  Kingdom  of  his  among  the  Creatures,  until 
 the  End  of  all  Things,  till  Death  be  wholly  fubdu'd,  and  God  be  the 
 
 llniverfal  All. 
 
 This  i  the  Lord  in  the  G  off  el.  fHe,  whofe  Glory  we  behold  -,  the 
 .  "Godhead,  as  it  is  cloth'd,  not  clouded  with  the  Flefh  of  the  Crea- 
 ture, wafh'd  to  a  Cleannefs  and  Clearnefs  by  the  Effufion,  or  pour- 
 ing forth  of  the  Spirit  upon  it,  and  fo  made  Spiritual.  The  God- 
 head living,  -and  reigning  in  this  Flefh,  with  Freedom  and  Glory, 
 through  it  manifefting  itfelf,  and  adminiftring  all  Things :  This  is 
 the  Lord. 
 
 Cherijh  not  over  much  your  Natural  Man.  The  Natural  Man  of 
 Jefus  Chrift  was  a  Cloud  upon  the  Godhead  •,  and  had  the  Godhead  as 
 a  Fire  in  it.  Carry  then  a  fevere  Hand  over  it  in  yourfelves,  for 
 two  Reafons. 
 
 i.  The  Natural  Flefh  is  a  Cloud  upon  the  Godhead. 
 2.  The  Natural  Flefh  is  Fuel  to  the  Godhead. 
 I.  The  Natural  Flefl)  is  a  Cloud  ufon  the  Godhead.  St.  Paul  fa i til, 
 no  Man  ever  hated  his  own  Flejh.  But  this  Natural  Flefh  is  not  our 
 own  ;  it  is  a  Stranger,  a  Strumfet  %,  the  Seat,  the  Spring  of  all  Eftrange- 
 ments  and  Whoredoms ;  'tis  a  deep  Bitch,  into  which  we  are  fallen, 
 and  cannot  get  out  -,  a  Prifon,  a  Grave,  a  Hell  j  a  Prifon,  binding  us 
 up  from  all  true  Liberty  and  Light  •,  a  Grave,  in  which  we  lie  dead 
 to  the  Life  of  God  and  Eternity,  a  Hell,  where  we  eonverfe  with 
 Devils,  Defilements,    Defolations. 
 
 The  Spiritual  Flefh,  that  which  is  Chrift' s  Flefh,  is  our  own  Flejlj, 
 and  not' another's,  not  a  Stranger's  with  us.  This  is  our  proper  Spoufe, 
 and  true  Wife  -,  the  undefil'd  Image  of  God  in  ourfeives,  of  ourfeives 
 in  God  ,  yet  this  we  hate,  and  that  we  love  -,  that  Flejh  which  is  So- 
 lomon'j  Whore,  Adulterefs,  and  ftrange  Woman  •  which  cafts  a  Mift 
 before  our  Eyes,  that  we  cannot  fee  the  Divine  Beauty  of  the  Heaven- 
 ly Image. 
 
 God  complains  in  the  Prophet,  Wine  and  Women  have  taken  away 
 their  Hearts,  Hof.  4.  n.  This  Flefh  is  the  Woman ;  the  Wine  is 
 the  Heigth  and  Joviality  of  this  Woman.  Thefe  take  away  from 
 Man  all  right  Senfe  of  Love  to  his  God  or  himfelf. 
 
 St.  James  faith,  The  Friendjhip  of  the  World  is  Enmity  with  God,  Jam. 
 4.  4.  Yet  how  near,  ftraignt  and  dear  is  that  Eriendfhip  which  we, 
 every  one  of  us,  maintain  with  the  Worldly  part  in  ourfeives.  We 
 fufFer  with  itj  we  ftudy  the  Strength,  Greatnefs,  Glory,  Pleafure, 
 long  Life  of  it.    If  this  be  afflicted,  we  Burn.     If  this  be  caft  down, 
 
 Wha: 
 
(  3° 
 
 What  can  Comfort  us  ?    When  this  is  ruined,   we  fay,   We  are  Un- 
 done,    When  this  drops  into  the  Daft,  we  fay,  We  Die. 
 
 Hut  how  ill  doth  this  become  Chriitians,  Members  of  Chrift,  to 
 account  that  their  own  Fkfh,  nay  themfelves,  which  is  but  a  Sha- 
 dow, in  which  Devils  dwell,  together  with  themfelves? 
 
 But  by  this  Friendship  we  are  Enfmies  twice  over. 
 
 i.  Enemies  to  God*  We  fufFer  noj.  him  to  appear  in  us.  We 
 ftretch  the  Curtain  of  Flefh  before  his  Beauties,  to  take  offfrom  him  * 
 our  own  Eyes,  and  the  Eyes  of  others.  We  fuffer  him  not  to  live 
 in  us.  We  make  the  Glorious  Buildings  of  oar  Fleflily  GreatnefFes, 
 as  Monuments  and  Tombs  rais'd  upon  the  Life  of  God,  to  fhew  the 
 Death  of  Chrift  in  us.  We  enlarge  our  Tents,  but  ftraighten  him. 
 We  heighten  Mirth  and  Pleafures,  under  which  he  lies  opprefs'cf, 
 and  groaning  as  a  dying  Man. 
 
 2.  Enemies  to  Ourfelves*  The  Spiritual  Flefh  is  all,  as  Windows 
 of  Cryftal  towards  Heaven:  We  build  up  the  Wall  of  Natural 
 Flelh  againft  thefe  Windows;  and  fo  fufFer  not  the  fweet  Light 
 of  the  Godhead  to  ftiine  in  upon  us.  The  Spiritual  Flelh  is  a  Channel: 
 We  flop  up  this  Channel  by  theMud  and  Rubbifh  of  ourNatural  Flefh. 
 So  the  Rivers  of  Pleafures  from  the  Eight-hand  of  God  no  more  flow  in 
 apon  us. 
 
 We  drown  the  Sweetnefs  of  Divine  Peace,  the  Peace  of  God, 
 which  is  in  the  Flefh  of  the  Second  Adam,  by  the  Strifes  and  Wars  in 
 the  Flefh  of  the  Firft  Adam,  which  we  cherifh.  In  a  Word,  *The 
 Spiritual  Flefh  is  the  Image  of  God :  The  Natural  is  the  Image  of  De- 
 vils. We  bury  the  Image  of  God,  and  draw  before  it  on  ourfelves 
 the  Image  of  Devils;  while  we  place  our  Cares  and  Contents  on  the 
 
 Outward  Man. 
 
 He  that  wilt  fave  his  Life  Jhal!  tofe  it,  faith  our  Saviour  :  He  that 
 Will  hfe  his  Life  for  my  Name's  fake,  and  the  GofpeVs,  frail  fave  it,  Mat. 
 16.  25.  He  that  faves  the  Life  of  his  Natural  Flefh,  fo  as  to  abide  la 
 it,  lofeth  the  Life  of  his  Spiritual  Flefh;  foas  that  difappears  in  him* 
 He  thattan  let  go  the  Outward  and  Earthly  Life,  prefer ves  the  Hea- 
 venly Life  in  himfelf. 
 
 If  we  were  as  careful  to  keep  down  this  worldly  Life  in  us,  as  we 
 are  to  keep  is  up  ;  how  much  better  would  our  Requital  be  ?  If  St. 
 Paul's  Care  were  ours,  to  keep  under  the.  Body,  the  Body  of  this  Natu- 
 ral Life :  If  we  made  it  our  Foot-ftool  only,  then  fliould  we  be  lif- 
 ted up  into  the  Body  of  Chrift-,  then  fhould  we  be  baptiz'd  into 
 Strengths,  Beauties,  Joys  of  that  Body,  by  the  Spirit  of  Chrift;  then 
 would  one  Minute  be  far  fweeter  to  us,  than  many  Years  are  now ; 
 then  would  each  Mihute  have  a  Glory  in  it,  fending  forth  Rays  and 
 
 Refreffi- 
 
■(  3i ; 
 
 Refrelhings,  to  cheer  us  wirtuhe  remembrance  of  it,  for  a  long  time 
 
 after. 
 
 Why  do  we  wrap  ourfelves  up  with  the  Cloud  of  Flefh,  as  if  it 
 were  a  Garment  of  Wartmh  and  Glory  ?  Why  do  we  fink  into  it,  as 
 a  Bed  of  Pleafure?  Let  us  break  forth  from  it,  rear  our  Heads  above 
 it,  and  out  of  it  *,  fo  we  mail  be  in  the  Light  of  God.  There  the 
 Blood  of  Chrift  mail  be  poured  forth  on  us,  cleanfing  us  from  every 
 Spot  of  Sin,  or  Grief.  There  we  (hall  have  Fellowfliip  with  the  Fa- 
 ther and  Son,  with  ail  the  Mifteries  of  Truth  and  Joys,  with  every 
 Spirit  of  Beauty  and  BlefTednefs. 
 
 But,  Alas !  We  banifh  ourfelves  to  a  vaft  diftance  from  •,  we  bury 
 ourfelves  to  a  great  Incapacity  to  thefe  SweetnefTes,  while  we  make 
 flefhly  Contents  our  Care.  Who  dares  call  himfelf  off  from  the 
 Strength  of  his  Natural  Principles,  to  venture  himfelf  upon  thofe  Spi- 
 ritual Powers,  which  are  ready  to  difclofe  themfelves  to  him? 
 
 This  is  the  fir  ft  Reafon  for  the  Exhortation. 
 
 2.  The  Natural  Flejh  is  Fuel  to  the  Godhead.  Who  would  fct  Stubble 
 before  me^  faith  God,  Ijhall  pafs  through  it  and  confume,  Ifa.  27.  4.  While 
 we  multiply  flefhly  Contents,  or  Strengths,  we  heap  Stubble  round 
 about  us,  we  lay  Mountains  of  dry  Straw  upon  our  own  Breads,  that 
 the  Fire  of  the  Godhead,  as  a  fpark  in  the  midft  of  this,  may  kindle 
 itfelf  to  a  Flame  upon  it  ^  and  fo  we  miferably  Burn. 
 
 Every  Man  Jhall  be  faked  with  Fire,  faith  Chrift,  Mar.  9.  49.  The 
 combuftible  Part  in  us  is  Flefh,  Natural  Flefh }  the  more  there  is  of 
 that,  the  greater  will  the  Fire  be.  Soloman  tells  us,  He  that  com- 
 mits Adultery,  takes  burning  Coals  into  his  Boforn,  Prov.  6.  27,  28.  The 
 Flefh  is  the  great  Adulterefs. .  He  that  for  fakes  the  Covenant  ofhis.God? 
 and  embraces  her,  takes  the  Jealoufie  and  Rage  of  the  Godhead  into  his 
 JBofom  as  a  Fire.  The  more  he  adds  of  Beauty,  and  Strength  to  this 
 Flefh,  the  more  Nourishment  he  brings  in  to  feed  and  encreafe  this 
 Fire.  By  every  Pang  of  Affedtions,  each  Breathing  of  Deflre,  or  De- 
 light, he  blows  it  up  to  a  higher  Flame,  which  as  it  openeth  itfelf, 
 fwallows  him  up  in  the  midft  of  all  his  Joys. 
 
 How  hard  is  it,  faith  Chrift,  for  a  Rich  Man  to  enter  hito  the  King- 
 dom of  Heaven,  Mar.  10.  23.  If  you  make  your  Riches  to  be  in  this 
 Flefh ',  if  you  cherilh  your  Outward  Man,  as  a  Spoufe,  not  a  Servant 
 only  \  though  you  go  not  to  Hell,  yet  you  will  be  fav'd  with  much 
 Difficulty,  as  a  Man  efcapes  out  of  a  City  all  on  Fire  j  out  of  which, 
 with  Lofs  of  all,  through  many  Confufious,  Affrights,  Amazes,  he 
 very  hardly  delivers  his  naked  Perfon. 
 
 How  fwiftly,  how  fweetly  do  they  run  the  Race  {Qt  before  them, 
 to' the  Mark  of  Glory  \  who  have  Jhod  their  Feet  with  the  preparation  of 
 
 "1. 
 
(3*) 
 
 the  Gofpel,  Ephef.  6.  15.  The  Preparation  of  the  Gofpel,  is  the  Mi* 
 niftry  of  John  the  Baptift,  which  is  the  Ax  cutting  down  every  flefh- 
 ly  Tree  by  the  Root.  The  Feet  are  the  Ways  of  a  Saint  below  on 
 Earth. 
 
 This  is  the  firft  Exhortation 
 
 Comfort  your  fdves  in  the'Crofs  of  Chrift.  What  was  the  Crofs  to 
 Chrift;  ?  It  was  the  Eternal  Spirit,  Sacrificing  the  outward  Fle[h  to  itfelf 
 Heb.  9.  14.  Such  are  all  our  CrofTes;  the  Spirit's  felf  bearing  us  upon 
 itfelf,  holding  us  fix'd  on  itfelf }  while  by  its  Glory,  as  a  Flame,  it 
 feeds  upon  our  frail  and  fading  Part. 
 
 If  ye  be  not  Chasiifed,  then  are  ye  Baftards,  and  not  Sons,  faith  the 
 Author  of  the  Hebrews,  Heb.  12.  8.  If  the  Tree  of  Nature  flourifh 
 in  us,  without  any  Ax  or  Storm,  then  is  not  the  Seed  of  the  God- 
 head yet  put  forth  in  us,  nor  the  Heavenly  Image  made  manifefl}  for 
 this  would  be  a  flaming  Ax  at  the  Root  of  the  earthly  Plant,  and  a 
 Storm  of  Fire  upon  its  Branches. 
 
 When  then  you  are  (tartled  with  the  Tumults  fore-running  any 
 Calamity,  fay,  This  is  not  the  Fury  of  the  Oppreffor,  but  of  my  own 
 Royal  Husband,  come  to  deliver  me  from  the  Bed  of  Filth  and 
 Affliction,  into  which  a  cruel  Adulterer  hath  drawn  me. 
 
 We  read  of  a  Cherubin  with  a  flaming  Sword,  keeping  the  Entrance 
 into  Paradife,  Gen.  3.  24.  We  read  of  a  Two-edged  Sword,  coming 
 forth  from  the  Mouth  of  the  Lordjefus,  Rev.  1.  16.  Doft  thou  feel  this 
 Flaming,  or  Two-edged  Sword  Burning,  and  Cutting  in  thy  Bowels  ? 
 Then  fay,  this  is  no  other  than  the  Entrance  into  Paradife.  This  is  a 
 Sword,  but  in  an  Angel's  Hand,  to  cut  the  Veil,  that  keeps  me  out 
 of  an  Angel's  Glory.  This  is  a  Sword,  breath'd  forth  from  the  Mouth 
 of  my  Jefus,  to  cut  me  off  from  my  flefhly  Root.  And  now  are  not 
 theKiffes  of  his  Lips  far  from  my  Spirit? 
 
 2.  Part.  Glory.  This  is  the  fecond  Part  of  the  Dp&rin,  the  Glory. 
 Glory  hath  in  the  Scripture  a  two-fold  Senfe. 
 
 1.  Excellency  in  its  felf. 
 
 2.  Excellency  in  its  Image. 
 
 Our  Saviour  is  caWd,  the  Brightnefs^  of  Glory,  the  exprefs  Image  of 
 hisPerfon,  Heb.  1.3.  Here  Glory  is  the  Excellency  in  itfelf,  the 
 -higheft  Excellency }  the  Father  in  his  own  Perfon  and  Subftance. 
 
 Mm  is  the  Image  and  Glory  of  Chrift  -?  the  Woman  is  the  Glory  of  the 
 Man,  1  Cor.  1 1.  7.  Here  the  Glory  is  the  Image.  Man  is  the  Glo- 
 ry, that  is,  the  Image  of  Chrift:  Woman  is  the  Glory,  that  is,  the 
 Image  of  Man.  Three  Things  are  to  make  up  the  Glory  of  the 
 Gofpel. 
 
 1.  The 
 
(  33  ) 
 
 r.  The  Divine  Nature  in  its  Excellency. 
 
 2.  The  Divine  Nature  in  its  Image. 
 
 3.  The  Union  of  both:  Excellency  and  Image  in  one. 
 
 1 .  Glory.  The  Di  vine  Nature  in  its  Excellency.  This  is  the  firft  Glo- 
 ry in  the  Gofpel  \  Our  Fellowship  is  with  the  Father ,  1  Joh.  1.3.  The  Fa- 
 ther is  the  Godhead  in  its  firil  Fulnefs.  The  Gofpel  is  a  Commu- 
 nion, or  Fellowfhip  with  this  God  the  Father. 
 
 .  We  have  feen,  teftiffd,  and  declared  Eternal  Life,  1  Joh.  I.  2.  God 
 is  Eternal  Life,  This  is  the  true  God,  and  Eternal  Life,  1  Joh.  5.  20. 
 That  is,  this  Perfon  of  whom  we  fpeak  in  the  Gofpel.  The  Gofpel 
 gives  us  a  fight  of  the  Godhead  in  its  Life,  as  it  is  Eternal  Life  j  in 
 its  Truth,  as  he  is  no  Shadow,  or  Image.  This  God  is  the  Glory  of 
 the  Gofpel. 
 
 2.  Glory.'  The  Divine  Nature  in  its  Image.  The  Law  had  a  fliadow 
 of  good  Things  to  come,  not  the  very  Image  of  the  Things.  Heb.  10.  1. 
 Thefe  Words  have  thefe  Parts. 
 
 i.  The  Things.  The  good  Things,  the  Riches  and  Treafures  of  the 
 Godhead,  which  are  in  God. 
 
 2.  The  Image  of  the  Things,  in  the  Gofpel. 
 
 3.  The  Shadow  of  the  Things,  in  the  Law  and  Nature. 
 
 The  Shadow  is  the  Law  -,  the  Image  is  the  Gofpel.  Thefe  have 
 their  Agreements,  and  their  Differences. 
 
 i.  The  agreement  between  the  Shadow  and  the  Image  are  two. 
 
 1.  Agreement.  Both  the  Shadow  in  the  Law,  and  the  Image  in  the 
 Gofpel,  are  created  Forms-,  neither  of  them  is  the  uncreated  one  •,  they 
 are  the  Creator,  not  in  himfelf,  but  in  his  Creature. 
 
 2.  Agreement.  Both  are  a  Manifeftation  of  God.  Both  are  in  this 
 Senfe  a  Glory,  and  have  their  Glory  -,  becaufe  they  are  Refemhlances 
 of  the  Divine  Majefty,  and  have  been  accompanied  with  the  Divine 
 Prefence. 
 
 Thefe  are  the  Agreements. 
 
 2.  The  Differences  between  the  Shadow  and  the  Image  are  five. 
 
 1.  Difference.  The  Shadow  in  the  Law,  is  a  Manifestation  of  God  in 
 the  Old  Creature  -,  in  Flefh  as  it  remains  Natural,  as  it  is  Darknefs: 
 and  fo  can  yield  only  a  confufed,  uncertain  Appearance  of  God. 
 
 The  Image  in  the  Gofpel  is  a  Manifeftation  of  God  in  the  New  Creature ; 
 in  Flefh  made  Spiritual}  as  it  is  Light,  tho?  not  in  itfelf,  yet  in  the 
 Lord  -,  and  fo  gives  a  clear  exprefs  Difcovery  of  God.  For  k  is  calfd 
 the  very  Image ;  the  moft  abfolute  and  accurate  Image. 
 
 The  Difference  between  the  feveral  Subjects,  or  Stuffs,  on  which 
 this  Shadow  and  Image  are  wrought  -,  the  Flefh  of  the  Creature,  as 
 it  is  old,  or  new  \  as  it  is  Natural  or  Spiritual,  is  reprefented  in  a 
 
 F  very 
 
r  34 ) 
 
 Very  lively  manner,  by  Ezek.  n.  19.  /  will  give  them  one  Heart:  1 
 xoill  put  a  new  Spirit  into  them  :  1  will  take  the  ftony  Heart  out  of  their 
 Fief):  I  will  give  them  a  Heart  of  Fie fc.  We  have,  in  thefe  Words,  a 
 two  fold  Heart,  a  Heart  of  Stone,  a  Heart  that  is  one  ;  a  two-fold 
 Flefh;  one,  which  is  fir  ft  of  old,  in  which,  and  of  which,  the  ftony 
 Heart  is:  the  Principle  of  Divifion,  Darknefs,  and  Deadnefs  towards 
 Spiritual  Things.  Another,  new  Flefh,  newly  given  by  the  Gofpel; 
 that  of  which  the  new  Heart,  the  one  Heait  is,  Spiritual  Flelh.  For 
 thefe  three  are  joy n'd,  all  going  and  given  together  in  the  Gofpel,' 
 one  Heart,    new  Spirit,  a  Heart  of  Flefh. 
 
 The  Shadow  in  the  Law  is  exprefVd  by  Writing  on  Tables  of 
 Stone  :  The  Image  in  the  Gofpel,  by  Spirit  and  Flefh,  living  one 
 in  another  5  a  quickning  Spirit,  or  Spiritual  Flefh  5  as  that  part  of 
 a  Torch,  which  is  not  yet  lighted  ;  fo  is  the  Shadow,  Natural  Flefh  : 
 as  the  Flaming  part,  fo  is  Spiritual  Flefh.  This  is  the  firft  Diffe- 
 rence. 
 
 2.  Difference.  The  Shadow  may  be  feparated  from  the  Substance: 
 God  withdrew  his  Prefence  from  all  the  Shadows  of  the  Law,  leav- 
 ing them  to  vanifh  in  their  own  Darknefs.  The  Image  is  never  fepa- 
 rated from  the  Life.  The  Image  in  the  Gofpel  always  lives  in  the 
 Godhead,  and  hath  the  Godhead  living  in  it.  It  is  in  this  Senfe 
 call'd  the  very  Image  \  becaufe  it  carries  the  Life  and  Subftance  ever 
 along  with  it. 
 
 As  the  Fire  and  Fuel  is  one  Flame  j  fo  is  the  Godhead -apd  this 
 Image  inseparable. 
 
 3.  Difference.  The  Shadow  is  formed,  and  acted  from  without.  It  is 
 fuftain'd,  and  ftamp'd  by  an  outward  Light,  Life  and  Subftance,  as 
 all  Shadows  are.  The  Image  is  fown,  fent-  forth,  fatisfy'd  from  with- 
 in, by  an  inward  Light,  and  Life,  from  which  it  flows,  and  is  fill'd. 
 Chrift  faith  ;  He  that  drinks  the  Waters,  which  I  jlwll  give  him,  foall 
 never  thirst  more.  They  Jhall  be  in  him  a  Well  of  Waters  Jfri&ging  up  to 
 Eternal  Life,  Joh.  4.  14.  He  that  drinks  the  Waters,  and  feeds  up- 
 on the  Natural  Forms  of  Things,  muft  be  ever  drawing  from  a  Well, 
 deriving  frefh  Supplies  from  a  Principle  without  hirafelf.  But  he 
 that  drinks  the  Waters  in  the  Gofpel,  that  lives  upon  fthe  Spiritual 
 Forms  of  Things,  fhall  have  them,  as  Fountains  within  him,  freely 
 flowing  forth. 
 
 4.  Difference.  The  Shadow  is  altogether  under  the  Tower  of  Change, 
 and  I m perfection.  Therefore  we  read,  Heb.  10  1.  That  it  could 
 not  make  Men  perfect,  but  was  to  be  renewed  every  Tear  :  And  St.  Paul 
 faith,  The  Law  was  weal,  Rom.  8.  3.  The  Image  m  the  Gofpel, 
 iiat-h  an  Unchangablencfs,  in  Changes  \  a  Perfection,  ii\  its  Imper- 
 fections; 
 
(  35) 
 
 feclions.  It  hath  Degrees,  but  no  Defilements  \  Changes,  but  no 
 Clouds^  Steps,  but  no  Stops,  or  Spots  .-For  though  it  be  not  yet 
 co?npleat,  in  the  form  of  God,  but  hath  its  Latitude  Gf  Growth  \ 
 yet  it  hath  in  each  degree  of  its  Growth,  the  compleat  form  of  God 
 in  itfelf,  as  in  Union,  and  Communion  with  it  j  as  a  Life,  and  Glory 
 
 to  it. 
 
 5.  Difference.  The  Shadow  in  the  Law,  is  the  fir  ft  Man  heigthned. 
 The  Image  in  the  Gofpel  is  the  Second  Man,  2  Cor,  4.  4.  that  The 
 Light  of  the  Glorious  G  off  el  of  Chrift,  fliould  not  (June  into  their  Hearts, 
 
 -who  is  the  Imtge  of  God.     Thus  it  runs  in  Greek that  There  fiatld 
 
 not  fliine  the  light  of  the  Gofpel  of  the  Glory  of  Chrift,  who  is  the 
 Image  of  the  invifible  God.  The  Gofpel  is  the  Glory  of  Chrift  -, 
 Chrift  is  the  Image  of  God,  as  he  is  the  Head  of  the  New  Creature  ; 
 as  he  is  the  Head  of  the  Heavenly  Man,  fo  he  is  the  Invifible  God, 
 making  himfelf  Vifible  in  the  Flefh  of  the  Creature  ;  making  that 
 Vifible  in  hirnferf,  fo  making  the  Flefh  Spiritual. 
 
 So  much  for  the  fecond  Glory  in  the  Gofpel:  The  Image. 
 
 3.  Glory.  The  Vnion.  This  is  the  Godhead,  and  its  Image  pof- 
 fefling  each  other  in  one  *,  prefenting  themfelves  each  in  other,  at 
 once.  This  is  the  Uncreated  Image,  and  the  Created,  United  in 
 one  Principle,  Life,  Light,  Image.  This  is  the  Eternal  Spirit,  as 
 it  were,  Embodying  itfelf  in  Flefh,  and  Spiritualizing  the  Flefh  in 
 its  felf  y  till  both  become  one  Spirit,  and  one  Fleih  -,  a  New  Spirit, 
 a  New  Flefh}  according  to  that  oiE^ek.  n.  19.  One  Heart,  a  New 
 Spirit,  a  Heart  of  Flefh. 
 
 Thus  Jefus  Chrift  ever  joyns  the  Father,  and  himfelf.  Joh. 
 17.  3.  This  is  Eternal  Life,  to  know  thee,  the  only  true  God  ',  avd  him, 
 whom  thou  haft  fent,  Jefus  Chrift. 
 
 So  St.  Paul  brings  them  in,  always  together.  The  Myftery  of 
 God,  even  the  Father,  and  the  Son.  Grace  and  Peace  from  God,  our 
 Father,  and  from  our  Lord  Jefus  Chrift.  So  St.  John.  0&r  Fellowflup 
 is  with  the  Father,  and  with  his  Son,  Jefus  Christ.   1.  Joh.  I.  3. 
 
 The  Father  is  the  Uncreated  Image,  yet  as  Living  in  the  Cre- 
 ated. The  Son  is  the  Created  Image,  yet  as  Comprehended  in,  and 
 containing  the  Uncreated. 
 
 St.  John  in  the  Revel,  ftill  in  thehigheft  Glory,  which  he  prefents, 
 prefents  to  us,  God  and  the  Lamb,  ftill  together.  God  is  the  Eter- 
 nal Spirit,  which  is  not  alone,  but  with  the  Lamb:  The  Lamb  is 
 Flefli  made  New,  and  Toung  in  this  Spirit, 
 
 1.  Information.  How  great  is  the  My  fiery  ?  How  fuM  is  the  Glo- 
 ry ?  How  manifold  the  Wifdom  of  God  ?  St.  Paul  makes  it  the  Skill 
 of  a  Workman,  in  the  Gofpel,   To  divide  the    Word  of  God  aright . 
 
 F  2  The 
 
(36) 
 
 The  Word  is  the  Manifeflation  of  God,  The  right  dividing  is  the 
 accurate  diftinguifhing  of  this  Manifeftation  into  its  feveral  Sta- 
 ges, States,  and  Shapes •,  into  its  feveral  Growths,  Degrees,  and 
 Discoveries. 
 
 The  Glory  of  God  lies  before  us,  folded  up  into  many  Plicatures, 
 or  Plaits  -,  every  one  is  to  have  its  proper  Seafon  for  its  diftinft 
 Opening,  and  its  due  flay  for  its  particular  Appearing.  There  is  a 
 time  for  'every  thing  above,  as  well  as  under  the  Sun. 
 
 This  is  Wifdom,  not  to  lofe,  and  flat  many  Folds  in  one lFace  \ 
 but  to  give  each  its  peculiar  Place,  and  Face  of  Appearance, 
 •  God  hath  been  pleafed  to  put  himfelf  into  a  threefold  general 
 Appearance. 
 
 i.  General  Appearance.  The  Image  fmgle,  without  the  Stib&ance_7 
 the  Godhead,     This  is  the  Glory  of  Nature. 
 
 fd-  General  Appearance.  The  Image,  and  the  Substance.  The 
 Creator,  and  the  Creature,  United.  God  appears  Immediately, 
 Nakedly*,  but  not  Alone.  The  Image  of  God  appears  DiftincUy, 
 but  not  Dividedly  ;  Immediately,  but  not  Apart.  God  in  the 
 Image,  fo  not  Singly :  God  in  the  Image,  fo  not  Simply  *,  neither 
 Immediate,  nor  Naked.  God  comprehending  the  Image,  and 
 Shewing  it  in  himfelf,  fo  Singly,  Simply,  Immediate,  and  Naked. 
 This  is  the  Glory  of  the  Gofpel :  The  Marriage  of  the  Lamb. 
 
 3.  General  Appearance.  God  alone,  without  any  Image,  foveas 
 himfelf,  is  the  Image,  and  All.  This  is  the  Glory  ot  the  Godhead. 
 
 The  Glory  of  the  Gofpel  is  now  my  Subjed.  I  will  give  you  three 
 Obfervations  concerning  this. 
 
 1.  Obfervation.  ThisVnion  between  the  Godhead  and  its  Image,  is 
 the  proper  Glory  of  the  GofpeL  2.  Cor.  4.  6,  To  give  the  knowledge  of 
 the  Glory  of  God,  in  the  Face  (ox  Perfon)  ofJefas^Chrift.  The  Per- 
 fon is  the  Spiritual  Man,  a  mixt  Perfon,  which  hath  in  its  felf,  both 
 Natures,  as  they  comprehend,  and  livein  each  other.  This  is  the 
 fmage,  in  the  Glory  of  the  GofpeL 
 
 2,.  Obfervation.  This  Image  is  the  Power,  the  Pattern,  which  is  held 
 firth  inthe  Gofpel,  in,  by,  to  which  a  Chriftian  is  form'd ;  as  in  my 
 Text,  changed  into  (or  according  to)  the  fame  Image;  to  after  the 
 Image  of  him,  who  hath  created  him. 
 
 3*  Obfervation.  This  Image  is  the  ProfpeB  which  we  have  df  God  in 
 the  GofpeL  There  are  three  Things  concurrent  -,  The  Kingdom  of 
 -Chrift,  This  Image,  The  Gofpel.  Thefe  three  run  along  together  to 
 the  lafl  End  of  all  Things.  Then  they  give  all  Three  their  Glories  as 
 «nce  to  a  higher  Glory,  which  is  that  of  the  Godhead,  in  its  fingte 
 and  uaiverial  .Appearance, 
 
 -2.  Confa- 
 
(37) 
 
 2.  Confutation.  Of  all  Hopes  of Happinefs  from  the  Creature.  Nature 
 can  bring  forth,  or  receive  Shadows  only.  The  Law  is  Nature 
 heighthen'd.  The  Law  is  the  Glory  of  God  ;  yet  the  Law  is  but  a 
 Shadow.  Take  Nature  at  its  Bell,  in  its  Beauty  •,  yet  the  greateffc 
 Light,  or  Life  can  beget  no  more  than  a  Shadow  upon  it. 
 
 Expeft  then  nothing  Subftantial,  or  Satisfa&ory  from,  or  in  Na- 
 ture. Affure  yourfelves,  that  all  Pleafures  or  Purfuits  of  Natural 
 Things,  or  on  Natural  Principles,  will  prove  a  fruitlefs  Vanity. 
 
 I  prefent  to  you,  for  the  enforcing  this,  a  threefold  Confideration 
 
 of  the, 
 
 i.  Principles. 
 
 2.  Powers. 
 
 3.  Progrefs  of  Nature. 
 
 ii  Confid.  The  Principles  of  Nature.  Nature  hath  a  twofold  Prin- 
 ciple •,  one  of  Darkuefs,  another  of  Dreams. 
 
 1.  Principle  of  Darknefs,  Gen.  1.  2.  Darknefs  was  upon  the  Face  of 
 the  Deep.  This  is  at  the  Bottom  of  Nature.  This  is  its  Depth,  a 
 Deep  of  Darknefs.  All  the  GreatneiTes,  Glories,  Goodnefles  of  Na- 
 ture, have  this  dark  Deep  lying  under  them,  bringing  them  forth, 
 bearing. them  up,  boiling  up  into  them.  This  is  at  firft  the  Womb, 
 ever  the  Nourifhment,  at  laft  the  Grave,  of  all  Nature's  Joys. 
 
 Solomon  tells  us,  That  all  Rivers  flow  forth  from  the  Sea,  and  return 
 Again  into  the  Sea,  Ecclef.  1.7.  By  this  he  teaches  us,  That  every 
 'Thing  ends  in  the  Principle  in  which  it  began. 
 
 There  is  a  threefold  Sea  of  Things;  each  Thing  rolls  itfelf  into 
 its  own  Sea,  out  of  which  it  fprung.  Thefe  three  Seas  iflue  one  out 
 of  another,  and  fo  end.  The  firft  is  a  Sea  of  Pleafures,  which  is  die 
 Godhead.  The  fecond  is  a  Sea  of  Glafs  and  Fire,  Rev.  1 5.  1 .  The 
 Glafs  is  the  Flefli  of  the  Creature,  rais'd  to  a  more  Angelical,  Spirit- 
 Jike  Temper.  The  Fire  is  the  Divine  Glory,  partly  mining  through 
 this  Glafs,  with  afweet  Light  and  Warmth  ;  fo  making  it  Spiritual 
 Tlefli,  and  Divine;  partly  burning  in  the  Glafs,  with  a  Fury;  fb 
 making  it  Hellifh  Flefh,  a  Clothing  for  Devils.  This'is  The  King- 
 dom of  Chrilr. 
 
 The  third  is ^  Sea  of  Darknefs,  which  is  Nature's  firft  Principle. 
 
 2^. . Principle  of  Dreams.  Empty  Appearances  in  the  Dark.*  Our  Sa- 
 viour oftens  proclaims  himfelf  to  be  the  Truth-,  and  his  Flefh  to  be 
 Meat  indeed.  By  this  he  clearly  declares  .all  other  Flefh,  the  Ful- 
 nefles  of  Natuie,  to  be.no  more  than  Shadows.  The  railing  of  the 
 :Soul  into  Chrift,is  frequently  call'd  theA wakening  of  it.  This  teaches 
 ..us,  that  our  Life  in  Nature  is  a  Sleep.  David  fpeaks  plainly,  When 
 J  am  awakened  into  thy  hikenefs  err  Image,  'Ifhall  befatisfy^d,  Pf.  17.  15. 
 
 While 
 
While  we  abide  in  the  Natural  Image  of  Things,  we  fleep-,   all  our 
 Entertainments  and  Delights  are  Dreams,    Uafatisfaftory,  Empty, 
 
 Behold  what  the  Roots  are,  on  which  all  your  Worldly  Strength 
 and  Pleafures  grow?  The  Jwciieft,  the  lightfomeft  Principle  in  Na- 
 ture, is  a  dreaming,  deluding  Principle  5  but  below  that,  is  a  dark, 
 devouring  Principle. 
 
 2.  Coniid.  The  Powers  of  Nature.  All  that  Nature  can  do,  is  con- 
 tain'd  in  this  threefold  Power. 
 
 i.  Power.  To  move  Defires. 
 
 2.  Power.  To  deceive  Expectations. 
 
 3.  Power.  To  beget  Melancholy. 
 
 1.  Power.  To  move  Defires.  St.  Paul  faith,  The  whole  Creation 
 groans.  Each  Abearance  in  Nature  is  an  Imitation  of  fomethiw  in  God, 
 Kom.8.22.  So  theDefires  of  Nature  are  all  aim'd  at  God,and  find  their 
 End  only  there.  But  as  Nature  prefents  the  Shadows  only,  not  the 
 Subftances ;  fo  it  begets  imperfect  Defires,  which  are  only  Groans, 
 Defires  with  Pain,  never  growing  up  to  ripe  Delights*,  Defires  like 
 Smoak,  fmother'd  in  themfelves,  never  breaking  out  into  a  clear 
 Flame;  Defires  always  in  Pangs,  but  never  coming  to  the  Birth,  till 
 a  greater  Beauty,  than  that  of  Nature,  mine  upon  them. 
 
 2.  Power.  To  deceive  Expectation.  St.  Paul  tells  us,  The  Law  is 
 weak  through  the  Flefo,  Rom.  8.  3.  that  is  Nature.  Nature  ftrength- 
 ned,  enlightned,  giorify'd  by  the  Law,  raifeth  an  Expectation  of 
 Life  and  Righteoufnefs  •,  but  deceives  the  Expectation :  It  can  give 
 neither.  No  true  Beauty,  to  make  us  Lovely  before  God,  or  in 
 our  own  Eyes:  No  true  Life,  to  make  us  Lively  to  God,  or  onr 
 felves. 
 
 Solomon  faith,  Hope  defend  makes  the  Heart  ftck^  Prov.  13.  12. 
 Our  Life  in  Nature  will  be  a  perpetual  Sicknefs  •,  the  more  we  are 
 enwrapt  in  the  Contents  of  Nature,  the  Sicker  we  arey  for  the 
 Showes  of  Things  move  Longings,  which  are  maintain'd  by  Hope. 
 We  meet  with  no  Subftance,  no  Satisfaction  ever  ;  fo  our  Longings 
 turn  into  Languifhings,  and  our  Hope  is  a  continu'd  Sicknefs. 
 
 3.  Power.  To  beget  Melancholy.  Encompafs  yourfelves^  faith  God, 
 with  the.  Sparks  which  you  have  kindled.  But  this  foall  you  have  from 
 mine  hand^  to  lie  down  in  Sorrow.  The  Firft  Adam  is  the  Root  of 
 Nature;  all  the  Lights  and  Comforts  of  this  World,  are  but  Sparks 
 of  Min's  Life,  kindled  in  him. 
 
 They  are  all  faint,  fraall  Sparks,  in  a  black,  tempeftuous  Night. 
 Their  Light  is  Melancholy,  and  hath  fomething  difmal  in  it.  God 
 hath  made  fuch  a  Darknefs  their  Principle,    fuch  a  Darknefs  their 
 
 Shadow, 
 
....    (^ 
 
 ■Shadow,  that  hs  that  k  lighted  by  them,  or  lies  down  among  them, 
 can  have  no  Reft;  but  is  haunted  by  a  conftant  Unquietnefs  to  his 
 Grave.    Thefe  are  the  Powers  of  Nature. 
 
 3.  The  Progrefs  of  Nature.  Natnre  goes  far ;  Eye  hath  not  feen, 
 Ear  hath  not  heard,  neither  hath  entred  into  the  Heart  of  Man,  the  things 
 which  God  hath  provided  for  them  that  love  him.  iCor.  1.  p.  (hath  entred 
 into  wifji,  hath  afcended  or  gon  up  iuto)  All  that  Senfe,Fancy,Reafon 
 can  take  in, is  but  Natural :  For  the  noblefl,  and  mofl  capable  Senfes, 
 the  Eye  and  Ear,  the  Heart,  the  deepeft  Principle  of  Reafon,  can  re- 
 ceive nothing  Spiritual. 
 
 Nay,  all  our  Contemplations  of  God,  Communion  with  him,  Con- 
 folations  in  him,  in  thofe  Forms,  in  which  they  communicate  them- 
 felves  to  our  Hearts,  are  ftill  within  the  Compafs  of  Nature,  and  be- 
 come Natural;  for  Spiritual  Things  lie  deeper;  they  come  not  up 
 lb  high  to  outward  Appearance,  as  into  the  Heart. 
 
 The  Natural  Man,  faith  St.  Paul,  cannot  receive  the  things  of  God  \ 
 Wuxikqs  Av&soirot,  the  Soulifli  Man,  or  Man  with  a  Soul.  The  Soul 
 with  all  its  Capacity  is  Natural.  Whatever  we  can  fee,  feel,  de- 
 clare in,  or  from  our  Souls,  of  the  Enjoyment  of  God,  is  but  the 
 Shadow  of  the  true  Enjoyment;  it  hath  Nature  for  its  Seat,  if  not 
 for  its  Root. 
 
 Let  all  this  awaken  us  out  of  any  Repofe  in  Nature,  where  all  Things,, 
 thehigheft  Strengths  and  Joys?  even  our  Enjoyments  of  God,  are 
 fhadowy,  changeable,  and  will  vanifli. 
 
 Let  hs  retire  our f elves  beyond  Nature,  into  the  Spiritual  Image  of 
 Things;  there  we  fhall  polTefs  Subftance,  we  (hall  fee  the  true  Light; 
 every  Appearance  hath  the  Reality  in  it ;  every  Enjoyment  the  Ex- 
 cellency itfelf,  wichout  any  Stain  of  Guilt  or  Melancholy.  Where 
 the  loweft  Joys  never  Die,  but  are  changed,  ever  afcending,  loling 
 themfelves,  only  by  greater  Joys  defending  upon  them,  and  drawing 
 their  lefler  Sweetnelles. 
 
 Let  us  rejoyce  at  the  fall  of  Nature,  which  is  the  painted  Lid  before 
 the  Cabinet.  When  this  is  let  down  or  drawn  alide  ;  then  we. en- 
 ter into  the  Secrets  and  Depths  of  the  Spiritual  Man ;  where  are 
 the  true,  living,  endlefs  Treafures.  This  Life  is  Death  formed  into  a 
 Shadow  of  Life.  That  which  we  call  Death,  is  the  opening  a  Trap 
 Door,  to  let  us  fall  into  the  Abyfs,  the  great  Depths  of  Immortality^ 
 and  a  Glorious  Infinitenefs. 
 
 With  this  life  I  dole  the  fecond  Part  of  the  DoSrin,  which  is  the 
 Glory. 
 
 3.  .Part.  The  Glafs.  The  Word  fig nines  a  Looking- Glafs.  Jam.  1. 
 2.3.  You  read  of  a  Man  that  beholds  his  Natural  hi:e  in  a  Glafs.     St, 
 
(4o) 
 
 tml  applies  the  fame  Word  to  a  Man  beholding  his  Spiritual  Face 
 in  a  Glafs:  Now  we  fee  thro*  a  Glafs,  i  Cor.  13.  12.  (<ft  ^ot??*  by  a 
 JLooking-glafs)  The  Words  in  my  Text  QiAToir^i^'o^voi )  are  very 
 near  of  Kin  to  the  (^ot7?w)7  and  is  an  Expreffion  from  a  Man  fee- 
 ing his  Face  by  the  Reflection,  which  it  makes  of  itfelf  in  a  Looking- 
 Glafs.  The  Word  figoifies  firft,  the  calling  of  the  Reflection,  or 
 Image  of  ones  felf  upon  the  Glafs  \  then  the  beholding  of  ones  felf 
 in  the  Imrige. 
 
 There  is  a  Concurrency  of  five  Things,  in  the  making  up  offuch 
 a  Sight  of  ones  felf  in  a  Glafs. 
 
 r:  Perfon.        3.  Glafs,  ~.  , 
 
 2.  Prefence.     4.  Image.     **    *».  ■' 
 
 t.  Perfon,  This  k  the  Spiritual  Man,  or  a  Man  in  his  Spiritual 
 part.  This  is  the  Heavenly  Image,  the  Glory  of  Chrift  •,  for  St. 
 Paul  faith,  We  were  predeftinated  to  be  conform  d  to  the  Image  of  his 
 Son,  Rom.  8.  29.  This  is  the  Glory  of  the  Lord,  which  fees,  and  i9 
 feen  j  which  feeth  itfelf  in  the  Glafs. 
 
 2.  Prefence.  The  Prefence  of  the  Perfon,  is  the  Spiritual  Man, 
 difcovering  himfelf,  and  living  in  the  Natural  Man.  We  have  this  Trea- 
 sure, faith  St.  Paul,  in  an  Earthen  Vejfel.  As  the  Body  is  the  Veilel  of 
 the  Soul;  fo  the  Natural  Life,both  of  Soul  and  Body,  is  that  Earthen 
 Veilel,  which  holds  the  Spiritual  Life.  The  Soul  dwells  in  every 
 part  of  the  Body,  within  and  without ;  though  it  do  not  appear 
 alike  in  every  part,  nor  prefentfy  change  all  into  itfelf.  So  is  the 
 Spiritual  Man  diffused,  and  fpread  thro'  the  Natural  Man :  Tour  Bo- 
 dies are  the  Temples  of  the  Holy  Ghosl,  which  is  in  you,  1  Cor.  6.  9 
 
 3.  Glafs.  The  Looking-Glafs  here,  is  the  Natural  Man,  or  the 
 Earthly  part  in  Man.  1.  Cor.  13.  12.  We  fee  now  through  a  Gl'afsr 
 darMyC^*lv'iyt-:ATt)  i*l  a  Riddle.  What  darkens  the  Appearance  of  the 
 Spiritual  Man  in  us?  What  makes  it  fhew  itfelf  Riddlingly  ?  The 
 Natural  Man,  in  which  it  is  feen,  as  in  a  diverfe  Element,  or  Me- 
 dium, from  that,  m  which  itfelf  fubfifts  ',  as  a  Tree  growing  upon 
 the  Bank  of  a  River,  is  feen  in  the  Water. 
 
 A  Looking-Glafs  hath  two  Sides  -7  a  Bright  Side,  which  receives 
 the  Image,  a  Black  Side,  which  fhades  it:  So  hath  Man  itfelf,  a 
 Light  Part,  which  makes  it  capable  of  takingthe  Image,  or  Reflecti- 
 on of  the  Spiritual  Man;  a  Dark  Part,  which  Shades,  Troubles, 
 Confounds  the  Reflection,  and  makes  it  a  Riddle, 
 
 St.  Peter  fpeaks  of  a  Light  Jhining  in  a  Dark  Place.  2  Pet.  1.  19. 
 This  is  the  Spiritual  Man,  ihining  in  the  Natural,  as  in  a  Glafs.   A 
 
 Look- 
 
(  4*  ) 
 
 Eooking-Glafs,  is  a  Dark  thing,  without  any  Reprefentation,  ex- 
 cept the  Sun  fhine  upon  it,  and  fome  Image  appear  before  it  j  fois 
 the  Natural  Man  a  Dark,  and  Dead  Glafs.  The.  Glory  of  God  or 
 Chrift,  in  the  Spiritual  Man,  is  both  the  Sun  and  Image,  which 
 fhines  upon  it,  and  fhews  itfelf  in  it. 
 
 4.  Image.  There  is  a  twofold  Image  in  a  fight,  by  a  Glafs.  1.  The 
 Face  itfelf  before  the  Glafs.  2.  The  Image  of  the  Face,  intheGlafs. 
 Here  are  both  thefe.  1.  The  Spiritual  Man  is  the  Face  itfelf, 
 the  Face  of  Divine  Glory,  the  Open  Face.  2.  The  Impreflion  made 
 by  it,  upon  the  Natural  Man,  is  the  Image  of  the  Face.  TheFaco 
 of  Glory  fhews  itfelf  in  the  Natural  Man  :  The  Image  of  the  Face 
 is  ftampt  upon  the  Natural  Man. 
 
 The  Face  itfelf  before  the  Glafs,  is,  The  Man,  the  Glory  of  God. 
 The  Image  in  the  Glafs  is,  The  Woman,  the  Glory  of 'the  Man  }  a 
 Weak,  Shadowy,  Faint  Image. 
 
 St.  Paul  teaches  plainly,  this  Diftinction.  Now  we  fee  through  a 
 Glafs,  Darkly  :  But  then  Face  to  Face,  i.Cor.  13.  12.  As  it  is  ia 
 Nature,  no  Man  on  Earth  ever  faw  himfelf,  as  the  Angels  fee  them- 
 feives,  Face  to  Face  \  but  only  by  their  Image,  or  Reflection  made 
 ofthemfelves  in  a  Glafs:  So  a  Chriftian,  while  he  is  yet  in  the  Bo- 
 dy, never  can  fee  the  Glory  of  his  Spiritual  part.  The  Spiritual 
 Man,  while  it  lives,  and  contains  himfelf  within  this  VeiTel  of  Earth, 
 can  never  fee  himfelf,  Face  to  Face}  but  by  reflecting  its  Image 
 from  the  Natural  Man  *,  and  beholding  itfelf  in  that,  as  in  a  Glafs. 
 
 5.  Sight.  This  Sight  by  a  Glafs,  unites  three  Things  in  itfelf m,  the 
 Face,  the  Glafs,  the  Image:  So  in  this  Sight,  thefe  three  are  Uni- 
 ted, and  meet  in  one.  The  Spiritual  Man,  the  Natural  Man,  the 
 fhadowy  Image  of  the  Natural,  impreft  upon  the  Natural,  and  re- 
 flected, from  it, 
 
 Thus,  as  when  the  Eyefees  itfelf  by  its  Image  in  a  Glafs,  it  unites 
 the  Image,  and  the  Life  enjoys  itfelf  in  a  lively  immediate  manner, 
 by  that  immediate  Reprefentation  :  So  while  the  Natural  Man  fees 
 not  the  Spiritual  at  all  }  while  the  Spiritual  Man  fees  itfelf,  by  a 
 fhadowy  Reprefentation  made  from  the  Natural  Man  \  yet  in  the 
 reprefentative  Sight,  he  pofTefTeth,  and  enjoys  himfelf  really,  fub- 
 ftantialJy,  livingly,  immediately  :  For  the  Spiritual  Man  is  the  Eye, 
 which  fends  forth  the  Image,  receives  it,  fubfifts  under  it,  gives  it 
 Subfiflence  in  itfelf. 
 
 St.  Paul  affirms  fo  much,  We  have  this  Treafure  in  an  Earthen  Fef- 
 fel,  1.  Cor.  4.  7.  Though  the  Repefentation  be  fhadowy,  yet  we 
 have  a  fubftantial,  and  real  Treafure  in  the  Veflel  of  that  Repre- 
 fentation.   The  Apoftle  hadfaid  in  the  former  Verfe*,   God,  who 
 
 G  finned 
 
(  4*  ) 
 
 finned  m   Darhefs,  hath  finned  in  our  Hearts,  to  give  the  light  of 
 the  knowledge  of  the  Glory  of  God,  in  the  Face  ofjefus  Chrifl. 
 
 Our  Hearts  are  our  Natural  Principles,  which  are  to  the  Light 
 or  God,  astheDarknefs  in  the  Creation, 'to  the  Light  of  Nature. 
 God  fhinesin  upon  thefe,  a  Light,  not  as  a  Fancy,  or  Dream  ;  but 
 ■of  Knowledge,  the  Knowledge  of  God,  not  in  the  Shadow,  the  Earth- 
 ly Image,  but  in  his  Glory  \  the  Knowledge  of  the  Glory  of  God. 
 All  this  is  in  the  Face  ofjefus  Chrifl.  Jefus  Chrifl,  and  the  Spiritual 
 Man,  are  both  one  Spirit,  have  both  one  Face,  and  Appeirance. 
 God  from  this  Face  makes  an  Image  of  his  Glory,  upon  the  Natu- 
 ral Man  -,  m  this  Face  receives  back  this  Image,  from  the  Natural 
 Man  rSothis  Face  of  Glory,  by  this  Image  in  the  Heart,  the  Natu- 
 ral Principle  fees,  enjoys  its  own  Beauties,  and  is  really,  immedi- 
 ately united  to  them  in  the  Natural  Man.  This  is  the  Treafure  in 
 the  Earthen  Veflel,  the  Reality  of  Divine  Life  and  Glory,  in  a  flefti- 
 £y?  and  human  Reprefentation :  That  is,  a  Reprefentation  made 
 by  itfelf,  to  itfelf,  in  Flefh,  on  Flefh,  of  Flefh  j  itfelf  being  immedi- 
 ately prefent  in  the  Flefh,  and  Reprefentation. 
 \  Thus  the  Reprefentation,  or  Image  is  but  Shadowy ;  yet  the 
 .  Sight,  and  Enjoyment  is  Subftantial. 
 
 So  much  for  the  third  :  The  Glafs. 
 
 4;  Part.  Beholders.  He  that  fees  this  fight,  is  not  a  Saint  in  Hea- 
 ven, in  the  Kingdom  of  Chrifl :  For  he  beholds  the  Glory  of  the  Lord, 
 which  is  himfelf,  Face  to  Face.  The  Form  of  the  Creature  in  him, 
 is  Spiritualiz'd,  and  Glorify'd ',  fothat  it  is  no  more  a  Looking-Glafs, 
 Steel'd  with  a  Dark  Back ',  but  a  tranfparent  Cryttal,  clear  quite 
 through.  Then  Face  to  Face,  when  that  which  isperfetl  is  come.  There  is  a 
 double  Perfection  :  1.  For  Kind.  2.  For  Degrees.  The  State  of  the 
 Creature  in  the  Kingdom  of  Chrifl,  is  perfect  for  Kind^  without 
 any  Spot,  or  Wrinkle,  though  not  perfect  for  Degree  :  becaufe  it 
 Jhatha  higher  Glory,  to  which  it  afpires. 
 
 He  that  fees  this  fight  is  not  a  Saint  under  the  Law.  For  the  Seed  is 
 not  come  up,  the  Faith  is  not  reveal'd,  Gal.  3.  19,23.  the  Spiritual 
 Man  is  not  grown  up,  or  difcovered  in  him.  Therefore  it  cannot 
 make  the  Natural,  a  Glafs,  by  calling  its  Light  upon  it ',  nor  form 
 its  Image  in  it.  Now  the  Earthly  Image  in  the  Law,  is  the  School- 
 . .Matter,  the  Natural,  is  the  Primmer,  or  Spelling-Book  ;  in  which 
 the  Law  teaches  us,  the  Elements  of  Nature  to  learn  the  Knowledge 
 of  God,  and  put  together  an  Expreflion,  or  Type  of  Jefus  Chrifl. 
 Thefir.ft  Man  was  a  Figure  of  him  that  was  to  come,  Rom.  5.  1.4.  The 
 -Law  was  a  SchooUMafler,  Gal.  3 .  24.  We  were  in  Bondage  to  the 
 -Rudiments  (c«x«*)  the  Elements  of  this  World7   Gal.  4.  3. 
 
(43  ) 
 
 He  then,  that  fees  this  Sight,  is  a  Chriftian  on  Earth  flill  ;  hot  in 
 an  Evangelical  State  ;  a  Saint  who  hath  the  Spiritual  Man  made  ma- 
 nifest in  him,  but  not  yet  unclouded,  unclothed  of  the  Natutal  Man : 
 he  hath  that  Glory  of  the  Lord  in  himfelf,  which  he  imprints  upon 
 the  Natural  Man,  as  the  Sun  doth  fometimes  make  the  Image  of  a- 
 nother  Sun  upon  a  Cloud  j  and  in  this  Image  in  the  Fleih,  as  in  a 
 Glafs,  he  fees  the  Glory  of  his  own  Face. 
 
 Thus  I  hare  finifh'd  the  four  Parts  of  my  Doclrin  j  the  Lord,  the 
 Glory,  the  Glafs,  the  Beholders. 
 
 Thus  we  all  with  of  en  face  behold  the  Glory  of  the  Lord  \  that  is,  a 
 Saint  under  the  Gofpel,  but  in  the  Body  of  Darknefs,  with  open 
 Face,  with  the  Glory  of  the  Spiritual  Man  revealed  within  him,  fees 
 the  Glory  of  the  Lord,  which  is  himfelf,  as  in  a  Glafs,  making  an 
 Impreffion  or  Figure  of  itfelf  in  the  Earthly  Pare,  as  in  a  Glafs,  and 
 then  contemplating  itfelf  in  that  Figure. 
 
 The  Man  mix'd  and  compounded  of  a  Spiritual  and  Natural  Man, 
 is  the  Perfon  beholding. 
 
 The  Spiritual  Man,  is  the  Eye,  that  part  by  which  he  takes  in 
 this  Sight :  The  Natural  Man  is  as  the  Organ,  receives  only  the  Im- 
 preffion, or  Image,  like  the  Humours  of  the  Eye,  but  beholds  noE 
 the  Glory. 
 
 I.  Direction.  You  that  are  Chriflians,  fee  what  a  Treafure yon  carry 
 about  with  you,  in  the  Ear  then  Vejfel  of  your  flefo  :  You  have  Chrift  ana 
 God  fojourning  with  you,  under  the  fame  Roof  of  this  Tabernacle  ; 
 for  God,  is  in  Chrift,  Chrift  is  the  Spiritual  Man  •,  the  Spiritual 
 Man  lives  in  the  Natural:  God  is  one  with  Chrift;  Chrift  and  the 
 Spiritual  Man  are  one  Spirit :  i  Cor.  6.  17.  The  Spiritual,  and  the 
 Natural  Man,  are  one  Perfon. 
 
 You  that  call  your  felves,  that  judge  your  felves  Chriflians,  and 
 no  Reprobates,  know  you  not  that  Chrift  is  in  you,  if  you  be  no  Repro* 
 bates}  2  Cor.  13.  5. 
 
 If  then  you  be  Chriflians,  live  as  thofe,  that  have  Jefus  Chrift  of 
 a  truth  in  them. 
 
 I  will  break  this  General  into  five  Particular  Directions. 
 
 I,  Direction.  Give  up  the  Government  of  your  felves  to  this  Jefus , 
 who  is  in  you.  What  Man  will  undertake  to  govern  a  Ship  in,  a 
 Storm,  among  Rocks?  You  are,  in  this  Life,  as  on  a  ftormy  Sea ; 
 every  thing  which  you  meet  with,  is  a  Rock  :  Will  you  undertake 
 to  fleer  by  the  Compafs  of  your  Natural  Wit,  by  the  ftrength  of  your 
 Hand,  when  Jefus  Chrift  ftands  by,  Embarked  in  tie  fame  Veflel 
 with  you,  living  in  the  fame  Body  ? 
 
 G  2  St, 
 
St.  Paul  fpeedily  declares  himfeif  in  this  Point:  7  live  not v  bit 
 Chrift  lives  in  me :  The  Life  that  I  now  live  in  theflefh,  is  by  the  faith  of 
 the  Son  of  God,  who  loved  me,  and  gave  himfeif  for  me  x  Gal.  2.  20* 
 If  the  Lord  Jefus  be  in  thee,  let  thy  Life  be  thy  Saviour's,  and  not 
 thine:  Let  the  Life  which  thou  liveft,  be  by  the  Faith  of  the  Son  of 
 God  \  by  an  Union  or  Incorporation  with  him.  Let  thy  Life  be  a 
 Refignation  of  thyfelf,  to  thy  Saviour,  a  Derivation  of  his  Life  into 
 thee:  He  hath  loved  thee  above  all  Things ;  kt  him  poflefs  thee  en- 
 tirely :  Be  thou  his,  and  not  another's  ^  not  thine  together  with  his. 
 He  hath  given  himfeif  in  Exchange  for  thee,  to  be  in  thee,  inftead 
 of  thee  :  Let  him  alone  Form  and  Aft  thee. 
 
 The  Apoftle  tells  the  Saints,  That  they  are  light  in  the  Lord:  Eph. 
 §.  8.  Do  Men  ufe  the  lightof  Candles,  or  do  the  Stars  fhine  when 
 the  Sun  is  rifen  ?  If  the  Lord  Jefus  be  rifen  in  thy  Spirit,  it  is  good 
 for  thee  to  fay  to  the  Lord,  While  I  lived  by  mine  own  Guidance, 
 I  Sinned;  but  now,  fince  thou  haft  been  pleafed  to  difcover  thyfelf 
 to  me,  and  in  me,  1  will  do  fo  no  more :  What  I  know  not,  do  thon 
 teach  me  •,  what  I  cannot  do,  do  thou  in  me. 
 
 2.  Direction.  ^Gonverfe  much -with  Jefus  Chrifl  in  thine  own  Spirit. 
 Can  there  need  Perfuafions,  or  Directions  to  a  Man,  when  he  hath 
 Beauty,  when  Light  in  his  Eyes,  to  fee  it  ?  When  he  hath  Sweetnefs, 
 ^and  Delight  in  hisSenfe,  to  take  delight  in  it?  Or  are  Beaudes  in 
 the  Spirit,  lefs  beautiful ;  Delights  in  the  Spirits,  lefs  delightful 
 than  thofe  of  theSenfe?  Jefus  Chrifl:  is  Life,  Beauty,  Delight,  in 
 both,  in  your  Spirits  and  Senfcs,  if  he  be  at  all  in  you  :  For  he  is  the 
 'Light  that  enlightens  ev^ry  Man  that  comes  into  the  World,  Joh.  i.  o. 
 <He  is  every  Light ;  that  before  this  World ,  that  in  this  World ;  that 
 of  every  Shape,  for  Beauty  ;  of  every  Virtue,  for  Sweetnefs.  He  is 
 the  Light  that  enlightens  every  Man}  the  Inward  and  the  Outward  j 
 the  Spiritual,  Rational,  Senfual  Man. 
 
 If  you  have  this  Light  in  you,  can  your  Eyes,  or  Hearts  fhut  them- 
 selves againft  it  ? 
 
 I  will  break  this  General,  into  three  Particular  Directions. 
 
 i.  Particular  Direction.  Behold  the  Glory  of  Chrifl.  Hath  God  dif. 
 covered  the  amiable  Face  of  the  Lord  Jefus  in  thy  Soul,  to  this  End, 
 that  he  may  give  thee  a  Sight  of  it-,  and  wilt  not  thou  give  now  and 
 then  a  Look?  Efpecially  feeing,  that  at  each:  Look  thou  niay'ft  fetch 
 from  thence  an  Eye-full,  a  Heart-full  of  Glory.  What  Folly  ?  Whal 
 Negleft?  What  Stupidity  is  this  ?  What  Devil  caufeth  this  Blind- 
 *iefs,  that  the  Eye <j  of  Man's  Soul  fhould  not  regard  the  moll  Excel- 
 lent Glory  flrining  ia  his  Heart  ? . 
 
 Pray 
 
""pray  always,  as  David  did  once;  Lord  turn  away  mine  eyes  from 
 beholding  vanity,  without  me,  PfaL  119.  37.  Turn  mine  Eyes  in- 
 ward, to  behold  my  Jefus  in  my  Spirit. 
 
 2.  Particular  Drce&ion.  Bath  thy  [elf  often  in  the  Loves  of  the  Lord 
 fyfits.  Let  not  thy  Spiritual  Husband  in  thy  Breaft  complain  of 
 thee,  as  he  did  once  of  the  Jews,  Matt.  23.  37.  1  appeared  in  the 
 Spirit  of  that  Man^  I  (hewed  myfelf  to  him^  I  would  have  gathered 
 him  up  into  mine  Arms,  but  he  would  not.  I  would  have  given 
 him  of  my  Loves,  but  he  would  not. 
 
 Soloman  gives  a  Young  Man  this  Gounfel,  concerning  a  Wife  of 
 his  Youth  :  Let  her  be  as  the  loving  Hind,  and  fleafant  Roe  ',  let  her 
 breafts  fatisfie  thee  at  all  times  ;  and  be  thou  ravtjhed  fErre,  lofe  thy 
 felf)  always  in  her  love,  Prov.  5.  19.     If  Soloman  fpeaks  here  of  a  Wife 
 in  the  outward  and  literal  Senfe  only,  he  may  feem  to  fay  too  much  : 
 but  fure  he  aims  at  a  further  Mark,  and  therefore  draws  his  Arrow- 
 to  the  Head,  by  fo  full  an  Expreffion.     The  Wife  was  intended  for 
 ^  Reprefentation  of  the  firfl:  Image  of  Divine  Beauty,  fpringing  up 
 in  the  Bofom  of  the  Man,  at  the  firft  Creation.    Then  was  the  Maa 
 in  bis  Innocency,  the  BlefTed  Fountain  of  Divinity  to  the  Creatures^ 
 which  preferved  itfelf  pure,  while  it.abode  in  itfelf :  Prov.  5.  17,18. 
 .and  fent  forth  its  own  Streams  only :  Then  was  the  Image  of  _DU 
 vine  Beauty  in  himfelf,  the  Wife  of  his  Youth,  the  true  Eve9  tte 
 Mother  of  all  Living. 
 
 Now  under  the  Gofpel,  inftead  of  that  Earthly  Image,  the  Hea« 
 venlyone,  Jefus  Chrift,  who  is  both  Husband,  and  Wife;  Strength, 
 and  Sweetnefs:  He  now  is  the  Wife  of  our  Youth,  lying  in  .our 
 Bofom,  that  Image  of  Beauty,  fpringing  up  in  our  Spirits,  fetting 
 itfelf  in  our  Eye,  by  which  we  flourifh,  and  are  fruitful  ii>  Living 
 Plants. 
 
 Then  let  thy  Jefus  be  to  thee,  as  the  loving  Hind,  and  pleafenfc 
 Roe,  skipping  upon  the  Mountains  of  thy  Spirit,  playing  before 
 thee  in  his  Loves,  as  thy  Joy. 
 
 Let  his  Beauty  always  fatisfie  thee }  be  thou  always  ravifhed  with 
 Iris  Loves.  The  fame  Words,  in  the  Hebrew  Tongue,  (Ignifies  Ereafts^ 
 and  Loves. 
 
 The  Lord  Jefus,  is  boiling  up,  and  breaking  forth,  as  a  Sea  of 
 Love  breaking  into  thine  Heart,  from  the  deeps  of  Eternity  beneath 
 thee,  if  thou  wilt  give  way  to  him.  O  !  give  way  to  fo  fweet,  and 
 mighty  Floods;  fuffer  them  to  overflow  thee,  to  fwallow  thee. 
 
 Satisjie,  fill,  fill  tbyfelf  abundantly  from  the  Breafts  of  this  Spoufe^ 
 the  Immortal  Image  of  the  InyifibieGod,  thy  Jefus:  djfcover'd  with- 
 
 thee»    Erre,  lofe  thy  felf  for  ever  in  his  Love. 
 
C  4*  » 
 
 3.  Particular  Diredion.  S^rd;  our  the  Secrets  of  the  Spirii  of 
 Chrifl,  in  thy  Soul.  St.  Pad  teaches  us,  That  there  are  many  Giftsr 
 but  one  Spirit,  1  Cor.  12.  4.  The  Spirit  of  Chrift  is  the  Matter  of 
 all  Gifts,  Wifdom,  Knowledge,  Faith,'  Joy,  Utterance.  This  Spi- 
 rit teaches  a  fenfeof  Things,  and  Words  to  exprefs  that  Senfe,  be- 
 yond the  reach  of  Man. 
 
 Haft  thou  any  Doubts,  Difficulties,  Wants,  in  the  Myftery  of 
 Heavenly  Light  and  Life?  Thou  haft  a  Matter  in  thy  own  Breatt. 
 None  teaches  like  him  :  Propound  thy  Dark'nefs,  thy  Deflres,  to  the 
 Spirit  of  the  Lord  Jefus,  in  thine  own  Soul  ;  there  hearken  to  the 
 private  Whifpers }  there  receive  the  inward  Anfwers,  Replies,  Re- 
 prefentations  of  that  Spirit,  which  will  pour  forth  itfeif  into  a  Stream 
 of  fweet  and  deep  AppreherJians,.  in  a  Flood  of  powerful,  and  glo- 
 rious Manifestation's,  if  thou  wik  upon  it.  It  will  give  thee-  Life, 
 Light,  and  Language,  in  Heavenly  Things. 
 
 The  Spirit  of  Chrift  fearcheth  out  the  deep  Things  of  God,  r  Cor.  2. 
 10.  Let  thy  Spirit  then  maintain  a  perpetual  Traffick  with  this  Spi- 
 rit in  thy  Bread}  he  will  bring  his  Merchandise  from  far '}  the  Difco- 
 veriesofGod,  which  are  remoteft  from  Fleih,  which  are  higheft, 
 and  fartheft  off  in  the  Divine  Nature. 
 
 Go  then,  give  all  that  thou  haft  to  this  Spirit  %  carry  all  thy  Vef- 
 fels,  all  thy  Faculties  thither  ;  this  Spirit  will  Jade  them,  and  enrich 
 thee  with  the  Wares  of  the  Godhead  \  with  precious-  Truths, 
 Strengths,  Comforts,  from  the  moft  retired  fundamental  Glories  and 
 
 Joys  of  God  himfelf. 
 
 I  will  conclude  this  whole  Direction  with  two  Places  of  Scripture" 
 This  is  the  condemnation,  that  Light  is  come  into  the  World,  and  Men 
 love  Darknefs  rather  than  Light,  Joh.  3.  19.  If  Jefus  Chrift,  whofe 
 Day  Abraham  faw,  and  rejoyced  to  fee  it  \  whofe  Day  the  Angels 
 fee,  and  it  is  their  Heaven  \  whofe  Face  the  Father  continually  fees  \ 
 and  fees  alone  without  any  other  ObjecT:,  and  makes  it  the  Refting- 
 place  of  his  Eye,  and  Heart.  If  this  Jefus  be  comeinto  your  Sou!, 
 and  you  love  much  more  to  look  on  Worldly  Vanities  than  on  him, 
 How  great  is  your  Condemnation  ? 
 
 The  other  Place  is  this:  If  toe  fay,  that  we  have  Fellowjhip  withhimr 
 and  walk  in  Darknefs,  we  Lie,and  do  not  the  Truth,  1  John.  1.  6.  If  we 
 fay,  that  Jefus  Chrift,  the  Light  of  God  dwells  in  us,  and  yet  delightt 
 •not  in  the  ways  of  his  Spirit-,  which  are  Life,  Beauty,  Pleafantnefs, 
 Liberty  ?  but  are  found  in  the  Paths  of  Flefh,  and  Walks  of  Senfuali- 
 ty  :  we  are  not  united  to  him,  who  is  Truth}  but  have  our  Hearts 
 ftill  lying  ia  the  Bofom  of  him,  who  is  the  Father  of  Lies. 
 
 3;  Direct- 
 
3.  Direction*  Have  your  Eye  ever  upon  your  Saviour,  to  pleafe  hint. 
 I  would  be  civil  to  my  Enemy,  if  he  were  my  Gueft;  I  would  ob- 
 ferve  a  Stranger,  if  he  were  under  my  Roof.  Thy  Saviour  is  thy 
 Gueft,  under  the  covert  of  the  fame  Body,  lodg'd  in  the  fame 
 Heart:  Obferve  him  then,  and  as  he  Governs  you  by  his  Eye  ;  fo 
 do  you  follow  him  continually  with  your  Eye,  to  markeall  the  Chan- 
 ges of  his  Countenance  in  you. 
 
 Job  faith  to  himfelf,  So  Man  would  cast  down  the  Light  of  his  Coun- 
 tenance, Job.  29.  24.  Take  heed,  be  tender  of  calling  down  the 
 Light  of  thy  Saviour's  Countenance. 
 
 It  is  the  Advice  of  St.  Paul-,  Quench  not  the  Spirit,  1  Thef.  5.  19- 
 JefusChrift  is  the  Spirit  of  Life,  Light  and  Love,  which  burns  in 
 thy  Spirit;  withdraw  not  any  thing  of  thy  felf  from  this  Fire,  which 
 may  feed  it ;  leaft  it  be  griev'd  and  go  out.  Be  watchful,  that  no 
 Earthly  Care,   or  Flefhly  Lull  lie  upon  it,  to  Damp,  or  Smother 
 
 Give  Fuel  to  it,  all  the  Forces  of  thine  own  Spirit;  give  vent  to  it ; 
 let  it  freely  Spread,  Work,  and  Afcend  in  thee :  Blow  it  up  with 
 thy  Delires  and  Sighs ;  Rejoyce  to  fee  the  Spirit  of  thy  Saviour,  as  a 
 full  open,  cheerful  Flame,  warming,  filling,  and  comprehending  thee. 
 
 As  the  Spoufe  prays  in  the  Canticles :  Awake,  O  North  Wind,  come 
 O  South,  blow  open  my  Garden,  that  the  Spices  thereof  may  flow  forth  , 
 let  my  Beloved  come  into  his  Garden,  and  eat  of  his  pie af ant  Fruits,  Cant, 
 4.  16.  So  do  thou  always  Pray:  Come  thou  North  Wind,  thou 
 Living  Power  of  my  Saviour's  Death,  blow  upon  me;  come  thou 
 South  Wind,  thou  Glorious  Power  of  my  Saviour's  Refurre&ion, 
 breath  upon  me  ;  let  my  Heart  be  a  Garden  ;  let  each  Thought  and 
 AfFe&ion  in  me  be  a  flower;  let  every  Grace,  as  a  Spice,  fend  forth 
 its  Sweetnefs :  That  my  Jefus  may  love  to  walk  abroad  in  my  Soul3 
 and  ever  fhine  out,  and  ever  fliew  forth  his  well  pleas'd  Face  in 
 me. 
 
 4.  Direction.  Wall  worthy  of  Jefus  in  thee.  J  have  fet  the  Lord 
 Always  before  me,  becaufe  he  is  at  my  Right  Hand ;  /  Jhall  not  be  mov'd, 
 Pf.  16.  81.  faith  David.  Our  Lord  hath  fet  himfelfnot  before  us3 
 but  in  us ;  let  us  take  heed  that  we  be  mov'd  by  no  Temptation^ 
 from  a  Converfation  worthy  of  fo  near  a  Prefence  of  fuch  3  Per- 
 
 ton. 
 
 I  will  divide  this  Direction  into  four  Parts. 
 
 1 .  Part.  Walk  worthy  of  your  Saviour,  who  is  as  a  Light  in  your  Spt*> 
 
 rits.    Chrift  is  a  Sun ;  the  Sun  of  Righteoufnefs  Jhall  rife  mth  healing  in 
 
 his  Wings,  Mai.  4.  2.    Chriftis  the  Day  fpring :  The  Day  fpring  from 
 
 ^n  high,  bath vijited hs,  Luk.  i.  18   Have  you  Jefus  Chrift  ?  Then  you 
 
 .have 
 
f  48) 
 
 have  a  Sun  fliining  in  your  Souls,  which  fpreads  his  Beams,  as  Wings 
 over  you.  Have  you  Jefus  Chrift?  Then  you  have  a  Heavenly  Day 
 fprung  forth  from  the  higheft  Spirit,  upon  your  low  Spirits, 
 as  they  are  here  hi  Flefh.  What  manner  of  Perfons  then  ought  ye 
 to  be?  How  Careful,  what  Thoughts,  what  Affections,  you  cherifh 
 with  you,  when  you  have  fuch  a  Light  in  your  Spirits  5  a  Light  be- 
 fore which  yotir  whole  Souls,  with  all  the  Secrets  of  it,  are  naked  and 
 bare :  Every  little  Spot  is  feen  •,  every  greater  Stain  hath  a  foul  and 
 ugly  Afpeft  in  a  clear  Light. 
 
 St.  Paul  urgeth  this  Argument :  Te  are  all  the  Children  of  the  Lights 
 and  of  the  Day  :  we  are  not  of  the  Nighty  nor  of  Darknefs.  Therefore 
 let  us  not  Sleep,  as  others  do  \  let  us  Watch  and  be  Sober,  For  they,  that 
 Sleep,  Sleep  in  the  Night ;  they  that  are  Drunk,  are  Drunk  in  the  Night, 
 1  TheiT  5.  5.  6, 7.  *  If  you  be  a  Chriftian,  you  are  a  Child  of  Light  -7 
 you  have  the  Root  of  Eternal  Light  fpringing  up  in  you,  and  open- 
 ing all  the  images,  Secrets,  Glories  of  Things  upon  you,  as  they 
 are  feen  in  the  Light.  What  then  becomes  you  ?  What  is  ek- 
 pe&ed  from  you  ?  Two  Things,  that  ye  Watch,  and  be  Sober. 
 
 1.  Then,  Watch.  Keep  the  Eye  of  your  Under  Handing,  continu- 
 ally open.  See  this  Light,  this  Jefus  \  fee  thofe  Eternal  Objedts, 
 which  appear  in  this  Eternal  Light  \  fee  the  Truth  of  all  Things,  as 
 it  is  in  Jefus  \  fee  with  a  ftedfaft  Eye,  that  Life  and  Immortality, 
 which  is  made  manifeft  by  this  Light  upon  every  Creature,  and  Con- 
 dition, to  the  fwaBowing  up  of  Death. 
 
 2.  Be  Sober.  Let  the  Heat  of  your  AfFeftions,  the  Life,  and  Or- 
 der of  your  A&ions,  be  fuitable  to  this  Light  in  your  Minds.  So- 
 briety is  the  preferving  the  Light  of  our  Rational  Part  clear,  thro* 
 our  whole  courfe,  ruftorvn.  Preferve  the  Light  of  Chrift:  entire, 
 undim'd,  unlhaken,  thro' your  Fears,  Hopv*,  Defkes,  Delights,  Pafli- 
 ons,  Purfuits.  Let  nothing  from  the  outward,  or  inferior  Part  of 
 you  ♦,  no  Motions  of  the  World,  or  Senfe,  be  as  Winds  puffing  at 
 this  Light,  to  make  it  unftable,  or  as  Clouds  coming  over  is.  Let 
 all  your  Senfe  of  Things,  and  Bufinefs  in  Things,  be  the  Warmth 
 and  Workings  of  this  Light.  Let  the  Brightnefs,  Sweetnefs,  Vigour 
 of  this  Light  fhine  fteadily,  and  run  cheerfully  through  your  whole 
 
 Man,  and  Way. 
 
 Let  them  Sleep,  that  be  in  the  Night.  A  fhining  Light,  and  a 
 flccpy  Eye  ill  agree.Let  him  clofe  his  Eye  to  a  Divine  Sight  of  Things, 
 who  hath  no  Divine  Light  in  him.  Such  a  Man,  as  hath  a  Spirit  of 
 Darknefs  growing  up  in  him }  like  a  Tree  in  its  Natural  Soil,  which 
 (hoots  its  ihady  Body,  and  Branches  thro'  all  its  Parts  •,  let  this  Man 
 
 be  Drunk. 
 
 Bui 
 
(  49  ) 
 
 But  if  Jefus  Chrifl  hath  but  dawned  in  thee,  giving  thee,  as  in  a 
 glimps,  thedifcovery  of  Immortal  Things,  thofe  glad  Tidings,  Di- 
 vne  Appearances  of  Things,  as  they  are  above:  If  thou  now  be 
 Drunk  ',  If  thou  deftracl  thyfelf  with  fond,  falfe,  broken  Imaginati- 
 ons ;  If  thou  defile  thyfelf  with  violent,  unruly  Paflions,  or  Lufts-, 
 as. with  thy  own  Vomits  j  If  thou  Reel  and  Stagger  in  thy  way,  fome- 
 times  Heavenward,  fometimes  Hellward  \  how  loachfome  a  Sight  is 
 this,  how  hateful?    This  is  the  firft  Part  of  this  Direction. 
 
 2.  Part.  Live  worthy  of  that  Jefus,  who  is  in  thee,  as  a  Beauty.  Thou 
 haft  the  Brightnefs  of  the  Godhead,  placing  itfelf  in  thy  Spirit,  as 
 a  Beauty  in  its  Glafs  -,  thou,  that  haft  thy  Jefus,  in  thy  Bofom.  It 
 is  a  great  Obligation  to  a  Perfon  of  Quality,  to  do  worthily,  to  tell 
 him  he  is  a  Man  of  Honour:  It  fhould  be  fo  much  more  to  thee,  to 
 know,  that  thou  haft  a  Spirit  of  Glory  in  thee. 
 
 Walk  honeftly,  faith  St.  Paul,  Rom.  13.  13.  The  Word  is  *4A"o 
 Beautifully.  Write  after  the  Copy  of  Divine  Beauty,  which 
 dwells  in  the  midft  of  thee,  aud  Alines  forth  from  the  Face  of  the 
 Lord  Jefus  in  thine  Heart:  Imitate,  difcover  this  in  all  thy  Con- 
 vention. 
 
 The  chief  Things  of  Beauty,    are  Light  and  Proportion.    Thy 
 Chrift  in  thee  is  both,  thefe;  the  Light,  and  theWifdom  of  God.Then  . 
 thoa   lived  Beautifully,    when   this    Light   runs    along  thro'  thy 
 Thoughts,  Affections,  Aftions,  ihining  in  all,and  making  every  thing 
 proportionable  to  itfelf. 
 
 Deformity  is  the  Difagreement  of  one  part  with  another,  or  with 
 the  whole:  Doft  thou  fay,  I  have  the  Glory  of  the  Godhead  unveil'd 
 '  in  my  Soul  j  the  Glory,  which  where  it  appears,  puts  a  Glory  upon 
 all  Things  \  the  Glory,  which  is  as  a  Miraculous  Glafs,  that  repre- 
 fents  every  thing  in  Glory,  as  a  Supream  Ravifhing  Beauty  ?  Thou 
 who  fayft  this,  art  thou  Unclean,  Miferable,  like  fome  fenfual, 
 wretched,  forlorn  Thing  ?  What  an*  Uglinefs  ?  What  Deformity  ? 
 What  Disagreement  is  there  in  fuch  a  Practice,  joyn'd  tafuch  a  Pro- 
 feffion  ? 
 
 3.  Part.  Walk  worthy  of  that  Jefus,  who  is  in  thee,  as  a  Husband, 
 It  is  Prophefy'd  of  the'times  of  the  Gofpel  \  Thoufljalt  no  more  call 
 me  Lord,  but  Husband,  Hof  2.  16.  Thy  Saviour  is  thy  Husband  ; 
 thy  Soul  is  his  Chamber,  thy  Underftanding  his  Table,  thy  Will 
 his  Bed.  Let  thy  Table  be  ever  furnifh'd  with  fuch  Meat,  as  his 
 Soul  loves,  Truth  •,  a  full  Difcovery  of  Divine  Things,  a  Divine  Dis- 
 covery of  all  Things,  right,  fweet,  Spiritual  Apprchenilons,  Holy, 
 Beautiful  Thoughts.  Let  thy  Saviour's  Bed,  thy  Will,  be  Unde- 
 fil'd  and  Honourable  -7  take  no  other  up  thither  into  thy  Husband's 
 
 H  Place, 
 
(  $*>  ) 
 
 Place:  Let  it  be  ever  Green,  flourifhiag  with  Love,  to  delight  thy- 
 felf  in,  by  the  Fruitfulnefs  of  Jefus  Chrift. 
 
 Take  heed,  that  you  caft  no  Whorifh  Glances  upon  any  thing  of 
 the  Adulterer,  the  World ;  while  your  own  Husband  is  in  your  Eye* 
 -Fly  far  from  flefhly  Dalliances  with  Vanity  ;  while  this  Spirit,  your 
 Lord  is  in  your  Arms. 
 
 Let  a  Woman  have  Power,  upon  her  Head  for  the  Angels  fake,  I  Cor. 
 -ii.  10.  'Tis  in-Greek  *|*<rkp  %%m  t/H iPk  iu»*rik\  a  Dignity,  an  Emi- 
 nency  over,  or  above  her  Head.  St.  Paul  gives  three  Reafons  for 
 this:  i.  From  Nature.  The  Man  is  the  Head  of  the  Woman.  As  a 
 King  wears  a  Crown,  a  Glory  upon,  or  above  his  Head ^  to  fhew 
 that,  there  is  a  Dignity  above  that  of  his  own  Perfon,  viz.  the 
 •Kingdom,  which  he  reprefents,  and  to  which  he  is,  as  a  ivife  to  a 
 Husband. 
 
 2.  From  a  Myftery  in  Nature :  For  the  Angels  fake.  The  Angeli- 
 cal Nature  is  the  (Man;  the  Human  Nature  is  the  Woman,  in 
 this  Creation.  Angels  are  here  the  immediate  Image,  and  Glory  of 
 God,  the  Head  of  the  reft  of  the  Creatures.  He  hath  not  put  the 
 World  to  come  in  Subjection  to  Angels,  Heb.  2.  5^  He  plainly  implies, 
 that  this  World  is  fuhjedt  to  them.  Man  is'the  Image,  and  Glory 
 of  Angels,  of  God  in  the  Angels .:  Thou  haft  made  him  a  little  lower 
 than  Angels.,  Pf.  8..  5.  The  fame  Image  is  lefs.  Women  therefore 
 Ihould  have  a  covering  of  Glory  upon  their  Heads,  to  exprefs  this 
 Myftery,  that  Man  is  the  Image  of  the  Angels,  and  Angels  the 
 Head  of  Man. 
 
 3.  From  a  My  fiery  in  Grace,  Man  is  a  Type  of  Chrift  ;  the 
 Woman  of  his  Spoufe.  When  the  Sun  and  Moon  are  both  feen  toge- 
 ther, the  Moon  is  drown'd  in  the  Sun-beams,  and  appears  by  his  Light 
 .alone.  Thy  Saviour  is  in  thy  Soul,  as  the  Sun,  the  Husband  •,  thou 
 art  the  lefler  Light,  the  Wife.#  Have  then  a  Power  upon  thy  Head  : 
 Let  thy  Lord  be  a  covering  of  Glory  upon  thy  Glory.  ■  Submit,  refign 
 thyfelf  to  him :  Let  him  entirely  pofTefs  thee,  fo  that  thou  may'ft 
 aft  only  by  him,  appear  only  in  him. 
 
 4*  Part.  Walk  worthy  of  that  Jefus,  who  is  as  a  God  in  thee,  1  Cor. 
 3.  id.  Te  are  the  Temple  of  God:  Beware  then,  of  Defiling,  or  Ido- 
 lizing this  Temple  •,  for  both  thefe  will  God  deftroy  it,  as  he 
 did  his  Temple  in  Jerufalem,  Holy  Things  only  are  to  be  brought 
 Into  a  Temple.  The  Temple  is  to  be  lov'd  and  horiourU,  for  the 
 ;God  only:  that  dwells  in  it.  Pollute  not  then  thy  Soul  or  Body,  with 
 any  thing  that  is  unclean.  Love  not,  value  not  thy  Being  any 
 •further,  than  as  the  Divine  Being  is  manifefted  in  it,  and  fills  it, 
 
 Xht>Glory  of  God  of  old ',  fWdibe  Ttmple  as  a  Smoke.  So  let  thy  Jefus 
 
 be 
 
(  5l  ) 
 
 be  in  thy  Nature,  as  a  Cloud  of  Smoke,  darkning  all  other  Appear- 
 ances, cherifhing  the  Heat  of  a  Divine  Life  and  Love. 
 
 None  but  Priefls  entered  into  the  Temple  \  what  Beafts  were  brought  in 
 thither ,  were  for  Sacrifice.  This  Temple  was  a  Type  of  thee,  who 
 haft  the  Lord  in  thee.  Be  thou  in  thine  own  Spirit,  Soul  and  Body1v 
 as  a  Prieft  in  the  Temple,  in  Purity,  Spirituality,.with  a  holy  Reve- 
 rence, and  a  facred  Awe  :  Let  all  thy  Senfes  and  inferior  Faculties,. 
 be  perpetually  offered  up,  as  a  Sacrifice  to  the  Life  of  Chrift.  Let 
 thy  Affections  and  Delights  be  Perfumes,  or  Incenfe,  (till  afcending 
 in  the  Noftrils  of  thy  Saviour. 
 
 David  fpeaks  to  God  $  One  thing  have  I  defired  of  the  Lord,  that 
 will  Ifeek  after7  that  I  may  dwell  in  the  houfe  of  the  Lord  all  the  days  of 
 my  Life^  to  behold  his  Beauty^  and  to  enquire  in  his  Temple ,  Pf.  27.  4. 
 So  do  thou  Pray  j  O  that  I  might  ever  be  in  this  earthly  Building,  as 
 in  a  Temple  !  that  in  this  Body  I  might  receive  the  Breathings  and 
 Breakings  forth  of  God,  as  Oracles  in  the  Temple  !  that  in  the  fecrec 
 of  my  Being,  I  may  'ftill  behold  further  Difcoveries  !  that  I 
 might  ever  abide  thus  in  this  Mortal  Frame,  while  it  fhall  ftand, 
 being  Day  and  Night  with  thee  in  it,  as  with  my  God  in  his  Holy 
 Place  }  never  to  go  forth  more  into  any  Power  of  my  Soul,  or  pare 
 of  my  Body,  as  into  a  Commoft,  or  Profane  Thing  !  As  I  refleft  up- 
 on any  thing  of  myfelf,in  myfelf,throughout  my  whole  Man  ;  lee  all 
 Things  be  as  in  a  Temple,  both  Types  and  GlafTes,  to  defcribe  and 
 difcover  thee,  my  Jefus! 
 
 Thefe  are  the  four  Parts  of  the  fourth  Direction. 
 
 5.  Direction.  Have  a  perpetual  Fellowflnp  with  thy  Saviour:  For  he 
 is  in  thee,  as  one  with  thee.  How  fweet  would  the  Life  of  a  Chri- 
 ftian  be,  if  he  knew  what  that  Life  is  ?  It  is  a  fingle  Life }  It  is  an 
 Affociation  of  Lives :  It  is  the  Life  of  two  in  one  j  of  a  Saint  and  his 
 Saviour  *.  It  is  a  Marriage  of  Lives  and  Spirits. 
 
 David  Sings  over  his  dead  Friends,  Saul  and  Jonathan  were  pleafant 
 and  lovely  in  their  Lives  ^  and  in  their  Deaths,  they  were  not  Divided^ 
 2  Sam. 3. 23.  Some  may  perhips  apply  this  to  the  Image  of  the  Crea- 
 ture, and  the  Image  of  God'.in  Nature  :  One  is  Sad,  the  other 
 Sweet:  One  too  Bad,  the  other  very  Good  *,  yet  both  Lovely  in. 
 their  Union.  But  it  is  a  Song  fweetly  proper  for  a  Holy  Soul,  and 
 her  Jefus.  How  lovely  and  pleafant  are  they  in  their  Union, 
 being  infeparable  through  the  whole  courfe  of  their  Lives  \  in  every 
 Accident  \  in  Death  itfelf  Undivided. 
 
 We  are  no  further  Ghriftians,  than  we  have  the  fame  Principles ; 
 tread  the  fame  Paths ;  make  the  fame  Purfuits,  and  Progrefs  •,  aim 
 at  the  fame  Perfections  with  Jefus  Chrift  :  For  Jefus  Chrift,  and  his 
 Spoufes,  have  all  the  fame  Intereft,   the  fame  Relations. 
 
 H  2  Both 
 
(  5a  )       K 
 
 Both  are  of  one:  Heb.  V  n.  He  that  fanclifies  (which  is  Chrift, 
 "Our  high  Prieft,  and  Husband )  they  that  are  fanttified*  are  of  one.  They 
 two,  the  Lord,  and  the  Saint,  have  one  Father,  who  is  God  *  one 
 Step-Mother,  the  Flefli. 
 
 Both  are  in  one  :  Joh.  15.4.  Abide  in  me,  and  I  in  yon,  I  in  vw,our 
 Saviour,  with  his  full  Senfe,  Life,  Glory,  abides  continual!)  onded 
 under  our  Fears,  Frailties,  Faintings,  Flefhj  his  Heavenly  Ptrfon  is 
 in  our  Earthly  Perfon.  YvuiHrm:  Our  Shame,  WeaknciTes,  Suffer- 
 ings, Confufions,  Mortality,  are  comprehended  in  his  deauty,Strength, 
 
 Divinity,  Eternity  \  our  Earthly  Perfons,  are  in  ins  Heavenly  Per- 
 fon. 
 
 Both  are  one  Spirit.  1  Cor.  6.  17.  One  Spirit  Overfliadows,  In- 
 spires, Ads,  Rules,  Contains  my  Spiritual  Husband  and  me.  We 
 have  all'  drunk  into  one  Spirit*   1  Cor.  12.  13. 
 
 Both  have  one  Life  to  live,  one  Race  to  run.  Run  the  race  [et  before 
 yon*  looking  to  Jefus*  &c   Heb.  1 2.  2. 
 
 Both  have  one  Joy,  that  they  might  have  my  Joy  fuifWd  in  themfelves* 
 Joh.  17.  13. 
 
 Both  one  Sorrow,  one  Suffering  :  I  fill  up  that  which  is  behind  of  the 
 Sufferings  ofChrifi  in-  my  Flefi*  CoL  I.  ^4. 
 
 Both  have  one  Death.     If  we  be  dead  together  wtih  Chrift*  Rom- 
 
 Both  have  one  Refurre&ion.  If  yon  be  rifen  together  with  Chrift* 
 Col.  3.  1. 
 
 Both  have  one  Subflance,  one  Image,  one  Form,  one  Appearance. 
 We  all  beholding  the  Glory  of  the  Lord*  as  in  a  Glajs*  2  Cor.  3.  18. 
 While  a  Saint  fets  bimfelf  before  the.GIafs,  to  fee  his  own  Face,  he 
 fees  both  in  one,  his  Saviour  and  bimfelf  ?  becaufe  both  have  one 
 Subftance,  one  Appearance. 
 
 Thus  St.  John  faith,  1  Joh.  13^  Our  Fellofhip  is  with  the  Father  and 
 -the  Son^Kotvovia.  We  have  a  Communion  in  all  things:,  a  Commu- 
 nity of  ali  things  with  Jefus  Chrift. 
 
 As  the  Eye  feeth  itfelf  in  the  Eye  of  a  Friend  -,  fo  the  Spirit  of 
 Chrift,  -and  the  Spirit  of  a  Saint,  are  each  of  them  both  the  Eye,  and 
 the  Looking-glafs-,  when  they  look  one  upon  another.  Neither  ever 
 fees  itfelf,  or  the  other  fingle.  Thou  feefl  not  thy  Jefus  aright*  if  thou 
 fee  ft  not  thyfelf'm  thy  Jefns.  Thou  feefl  not  thy f elf  aright*  if  thou  feefl 
 not  thy  Saviour  in  thy f elf. 
 
 He  that  hath  any  Interefc  or  ImpreiTion  apart  from  Chrift,  fo  far 
 
 .  hath  denied  the  Faith*  and  is  become  an  Infidel :  For  this  is  the  Faith, 
 
 the  Union.     If  thou  make  any  Joy  or  Grief  thine,  which  is  not  thy 
 
 Saviour's,  thou  refufeft  to  abide  in  Chrift,  and  fo  denieft  the  Union 
 
 on 
 
(  53  ) 
 
 on  that  part.  If  thou  haft  any  Joy,  or  Grief,  which  thou  makeft  not 
 thy  Saviour's,  as  mich  as  thine,  thou  fufFereft  not  Chrift  to  abide  in 
 thee,  and  fo  denieft  the  Union  on  this  pare. 
 
 Our  Saviour  joretels,  That  at  his  coming,  Two  jh all  he  grinding  at 
 one  Mill :  Twojljall  be  lying  in  one  Bed ;  one  Jh  all]  be  taken,  and  the  other 
 left)  Luke  17.  34.  But  thou  may'ft  fay,  My  Soul,  whenever  my 
 God  comes,  he  (hall  find  his  Son  and  me,  grinding  at  one  Mill  j 
 •working  and  fnffering  together  in  one  Labour,  or  Trouble.'  He 
 fliall  find  us  lying  together  in  one  Bed,  mutually  enfolding  each  other 
 in  the  fame  Reft,  or  Pleasures. 
 
 Go  thy  way  then,  my  Soul,  eat  thy  Bread,  drink  thy  Wine  with  a 
 cheerful  Heart,  Eccl  9.  7.  Feed  on  thy  Jefus  ^  cheer  thy felf  with  the 
 Joys  of  his  Spirit;  For,  as  the  Meat,  and  the  Man ;  the  Wine,  and 
 the  Spirits,  are  one  ;  fo  art  thou,  and  thy  Jefus. 
 
 Sing  then  this  New  Song,  the  Song  of  the  Lamb,  and  the  New 
 Jerufalem  :  My  beloved  is  mine,  and  I  am  his,  Cant.  2.  i<5.  My  Be- 
 loved's -Perfon,  Spirit,  Life  in  Glory,  are  mine  s  My  Perfon,  Spi-» 
 rit,  Life  in  Flefh,  are  my  Beloved's. 
 
 Wo  he  to  him  that  is  alone,  Eccl.  4.  10.  without  this  Beloved.     But 
 if  two  lie  together,  thefe  two,  my  Saviour,  and  my  Soul,  they  fhall 
 be  warm  in  the  coldeft  Winter,  in  the  Grave  ^   warm  with  Life, 
 Joy  -,  warm  to  an  ever-fpringing  Fruitfulnels. 
 The  Third  Gofpel  Appearance. 
 
 3.  A  Gofpel  Appearance.  V/e  are  changed  into  the  fame  Image*) 
 from  Glory,  to  Glory,  2  Cor.  3.  18. 
 
 This  part  of  the  Verfe  affords  us  this  Doclrin. 
 
 Dodr.  A  Gofpl  Change  in  the  Soul,  is  a  Glorious  Change.  St.  Paul 
 fpeaking  to  the  Romans,  hath  thefe  Words :  Receive  ye  one  another,  as 
 Chrifl  received  us  into  the  Glory  of  God,  Rom.  15.  7.  As  the  Sun, 
 when  it  rifeth,  takes  the  Air  into  one  Light  with  itfelf ',  fo  Jefus 
 Chriftrifeth  like  a  Sun  upon  the  Sou],  in  the  Gofpel,  and  takes  k 
 into  the  Glory  of  the  Father. 
 
 Our  Saviour  lays  the  Spirit  of  a  Saint,  under  the  Difcoveries  of 
 the  Glory  of  God,  until  he  have  changed,  and  died  both  into  one 
 Glory.     We  have,  by  Jefus   Chrift,  a  three-fold  Fellowfhip,  with 
 the  Glory  of  God  in  the  Gofpel.     1.  A  Union.     2.  A  Communion. 
 3.  A  Conformity  with  that  Glory. 
 
 1.  Vet.  2.  9.  We  Read,  True  God  hath  coiled  us  into  (his  own)  mar- 
 velous Light \  Light  and'  Glory  are  much  the  fame  thing.    Glory  is 
 .the  Fulnefs  of  Light,  or  the  Refk&ion  of  a  full  Light. 
 
 The  Gofpel  is  the  Voice  of  Chrift,  calling  us  into  this  Glory.  This 
 Call  is  a  threefold  Change. 
 
 1.  Change0 
 
(54) 
 
 1.  Change.     Out  of Darhefs  into  Light. 
 
 2.  Change.     Out  of  an  ordinary  and  common,  Into  an  extraordi- 
 nary ,  a  wonderful  Light. 
 
 3.  Change.     Out  of  the  Light  of  the  Creature,   into    Godrs  own 
 Light, 
 
 St.  Peter,  1  Pet.  1.  8.  tells  us  of  a  Glorious  {ox  Glorified)  Joy,  which 
 follows  upon  Believing.  The  Prophet  foretels  of  the  Times  of  the 
 Gofpel,  Efa.  4.  5.  That  upon  all,  the  Glory. {hall  be  a  defence.  Faith, 
 Hope,  Love,  joy;  every  Grace  and  Comfort  in  the  Gofpel,  hatha 
 Defence,  or  Covering  of  Glory  upon  it. 
 
 There  is  a  threefold  Reafon  of  this  Glory  in  a  Gofpel  Change. 
 
 1.  Reafon.  The  Pattern  to  this  Change,  which  is  Chrifl  in -Glory „ 
 We  beholding  the  Glory  of  the  Lord,  are  changed  into  the  famt  Image,  &C. 
 
 2.  Reaf.  The  Perfection  of  this  Change.  Every  Step  hath  a  Glory 
 in  it,  from  Glory.     It  is  Glory  from  the  fir  ft  Step. 
 
 3.  Reafon.  The  Progrefs  in  this  Change.  It  goes  on  endlefly,  from 
 Glory,  to  Glory:  There  is*  no  flop  at  any  Degree:  One  height  of 
 Glory  is  but  a  ftep  to  another  above  that :  The  Soul  goes  on  chang- 
 ing, afcending  to  Eternity. 
 
 1.  Reaf.  The  Pattern  to  a  Gofpel  Change,  Chrift  in  Glory: 
 There  are  two  Things  to  be  coniidered  in  this  Pattern. 
 
 -1.  The  Excellency.     2.  The  Efficacy  of  the  Gofpel  Pattern. 
 
 Both  thefe  lie  in  the  Text.  Beholding  the  Glory  of  the  Lord  fthere  is 
 the  Excellency.)  We  are  changed  into  the  fame  Image,  There  is  the 
 Efficacy  of  the  Gofpel  Pattern. 
 
 You  may  read  the  Words  thus  •,  We  are  changed  into ,  or  accord- 
 ing to  the  fame,   or  the  very  Image. 
 
 The  Lord  Jefus  in  Glory,  is  both,  the  Light,  and  Life,  of  the 
 Gofpel.  The  Life  of  the  Gofpel,  transforms  us  into  that  Image,  which  we 
 fee  by  the  Light  of  the  Gofpel.  TThis  alfo  is  Jefus  Chrift ;  for  St.  Paul  faith 
 of  him,being  now  in  Glory,  He  is  the  Image  o{  the  Invifible  God,  Col.  1 ; 
 .1 5.  and  he  changes  us  into  the  fame  Image.  But  I  muft  return  to  the. 
 firft  Thing  in  the  Gofpel,  Pattern. 
 
 1.  The  Excellency  of  the  Pattern,  Chrift  in  Glory.  I  (hall  ftt  forth 
 this  Excellency  by  two  Diftinftions,  which  being  well  opened  in 
 your  Underftanding,  will  very  much  enlighten  you  in  the  Myftery 
 of  the  Gofpel. 
 
 ,  DiftinUion.  TteGm*^^^^^?^ 
 
 fc  DifiinUic.  The  Gofpel  Pattern  is,{^  g$  £  §** 
 
 »'■'!  1.  Diftinft. 
 
(  55  ) 
 
 !.  Diftin<ftion.  The  Gofpel-Pattern  is,  not  Adam  in  Innottncy,  but 
 Chrift  in  Glory.  I  (hall  endeavour  to  unfold  this  firft  Diftin&ion  by 
 a  fevenfold  Difference  between  thefe  two  Perfons :  Adam  in  lnno- 
 cency,  Chrift  in  Glory. 
 
 i.  Difp.  In  their  Original.  Adam  fprung  forth  from  a  Womb  of 
 Darknefs  into  this  World  :  The  whole  Creation  was  a  dark  Deep  ; 
 a  Depth  of  Darknefs,  Gen.  i.  2.  The  fix  Day's  Work,  and  Adam 
 on  the  fixth  Day,  was  drawn  forth  from  this  Primitive  Darknefs, 
 by  the  Word  of  God. 
 
 Thus  the  firft  Man  could  be  but  a  Shadow  \  a  fhadowy  Image,  a 
 Pidlure,  whofe  Ground  was  Darknefs  5  an  Image  of  God,  made  out 
 of  the  Darknefs  of  the  Creature. 
 
 But  Jefns  came  forth  from  the  Bofom  of  the  Father  *,  No  Man 
 hath  feen  the  Father  at  any  time,  bat  the  Son,  who  is  in  the  Bofom  of  the 
 Father-,  He  declareth  him,  Joh.  1.  18.  The  Lord  Jefus  Hands  in  the 
 Bofom  of  theFather,  that  is,  in  the  inmoft,  the  Secreteft  Glory  of 
 the  Godhead,  as  his  Root.;  Out  of  this,  he  grows  up  into  the  World, 
 before  the  Eyes  of  Men. 
 
 He  therefore  is  alone,  the  true,  clear,  compleat  Image,  in  which 
 the  Father  gives  a  full  Declaration  of  himfelf. 
 
 2.  Difference.  In  the  Principle.  Our  Original  may  be  without 
 us  ;  our  Principel  is  in  us:  Adam  was  of  the  Earth,  Earthly  ^  u 
 Gor.  15.  47.  He  has  nothing  above  a  Created  Principle  in  him. 
 The  Principle  of  the  Creature  is  defcrib'd  *,  The  Earth  was  without- 
 ■Form,  and  Confufed,  Gen.  1.2.  Out  of  this  Principle,  was  Adam 
 made  *,  God  formed  Man  of  the  Duft  of  the  Gronnd,   Gen.  2.  7. 
 
 Our  Saviour  is  the  uncreated  Principle  itfelf,  in  Perfan  :,  The  fe<* 
 cond  Man,  is  the  Lord  from  Heaven,  1.  Cor.  15.  47. 
 
 Jefus  Chrift  is  always  in  Heaven  *,  Himfelf  is  Heaven  5  He  is  the 
 Lord  of  Heaven  :  He  is  the  Eternal  Principle  of  Divine  Glory  com- 
 ing forth  from  itfelf,  abiding  ever  in  itfelf}  {hewing  itfelf  as  fuch, 
 to  Angels,  and  Men. 
 
 Waters  have  all  the  Relifh  of  their  Fountain.  The  Perfections 
 of  the  firft  Adam  could  not  but  have  the  Emptinefs,  Darknefs, 
 and  Corruption  of  their  Principle  radically  in  them. 
 
 The  Perfon,  3nd  Excellencies  of  the  fecond  Man,  do,  in  like  man- 
 ner, partake  of  the  Heavenlinefs  of  their  Principle,  in  Light,  Fulnefs, 
 Immortality. 
 
 3.  Difference.  In  their  Form.     Adam  at  firft,  and  beft,  was  but 
 
 ^leih,  Gen.  2.  23.  He  faith  of  the  Woman,  This  is  FIcjh  of  my  Flejh. 
 
 The  firft  Man  in  his  Prime,  was  but  Grafs  of  the  Field,  and  a  Flow* 
 
 ,CY  bf  the  Garden.    He  ftood  in  his  Grave  j  his  Beauty  was  a  vanifh- 
 
 ing  Glance.  Chrili 
 
(5«) 
 
 Chrift  in  Glory  is  a  Spirit,  The  Lord  is  that  Spirit,  faith:  St. 
 Paul,       3.   16. 
 
 There  is  one  Glory  of  the  Sun,  Another  of  the  Moony  another  of  the 
 Stars,    faith  St.  Paid,  1  Cor.  15.  41. 
 
 There  was  one  Glory  of  Adam  in.  Innocency  j  there  isanother  Glo- 
 ry of  Chrift  ia  Heaven. 
 
 The  Glory  of  the  one,  is,  as  that  of  the  Sun  *,  the  Glory  of  the 
 other,  as  of  the  Moon. 
 
 As  the  Glory  of  an  Angel  is  far  different  from  that  of  Stars,  Moon, 
 or  Sua  *,  fo  is  the  Perfon  of  Chrift  in  Glory,  quite  another  thing 
 from  the  Perfon  of  Adam  in  Innocency  •,  both  for  Stuff  and  Make, 
 for  Matter,  and  Form ',  as  Flefh,  and  Spirit. 
 
 4.  Difference.  In  their  Paradife,  Adam's  Paradife  Was  Tempo- 
 rary: He  faw  it  Born  after  him.  Dying  before  him,  fet  by  the  Hand, 
 coming  up  by  degrees  ',  it  had  its  Root  below  5  God  Planted  a  Gar- 
 den  Eaft-ward,  and  out  of  the  Ground,  made  the  Lord  God  to  gr  oxo  all 
 manner  of  pleafant  Plants,  Gen.  2.  9. 
 
 All  the  Beauty  of  the  firft  Paradife,  were  of  a  Seed  grown,  and 
 fown  in  the  Creature.     They  had  no  Depth  beyond  that. 
 
 Befides  all  this,  it  was  an  outward  Paradife:  For  it  is  faid  in  the 
 fame  Text,  that  God  took  the  Alan,  and  Jet  him  in  the  Garden,  todrefs, 
 and  to  hep  it.  The  Garden,  and  the  Gardiner,  were  both  alike ;  In- 
 ferior, imaginary  Things.  Both  alike  flood  in  need  of  keeping,  and 
 •dreffing:  Neither  was  a  Spring,  which  Preferves,  and  Purifies 
 itfelf. 
 
 Jefus  Chrift  hath  his  Paradife  :  He  faith  to  the  Thief  ;  This  Day 
 thou  fiialt  be  with  me  in  Paradife^  Luk.  23.  43.  But  this  is  another 
 manner  of  Paradife.  You  may  Read  it  defcrib'd  }  and  now,  O  Fa- 
 ther, Glorify  me  with  thy fe If ;  with  that  Glory,  which  1  had  with  thee, 
 before  the  World  was,  Joh.  17.  5.  * 
 
 Behold  all  the  Springs  of  this  Paradife,  which  was,  when  Adam 
 himfelf  was  not,  nor  any  thing  of  this  Creation,  it  is  as  much  above 
 the  firft  Man's  Paradife,  as  it  was  before  it. 
 
 Adam's  Paradife  was  the  Glory  of  the  Ground  :  The  Paradife  of 
 Chrift  is  the  Glory  of  the  Godhead. 
 
 There  remain  three  Differences,  which  fhall  be  put  off",  until  I 
 have  made  fome  Application  of  thefe. 
 
 Vfe.  1.  Inftruftion,  To  teach  us  the  Difference  between  that  State, 
 which  we  had  in  Adam  ;  and  that,  to  which   we  are  called  in  Chrift. 
 
 How  much  would  it  enlighten  our  Underftandings  \  heighthen  our 
 AfFeftions  to  Spiritual  Things,  end  Difputes  about  the  Law,  and  the 
 
 GofpeJ, 
 
(  57  )    s 
 
 Gofpel,  if  this  Difference  were  rightly  ftated  in  the  minds  of  Chri- 
 
 llians  ? 
 
 As  Adam  faid  of  Eve ,  This  is  Bone  of  my  Bone,  Flcjh  of  my  Flejh  ; 
 Gen.  2.  23.  fo  may  a  Saint  under  the  Gofpel  fay  of  Jefus  Chrift,  I  am 
 
 Strength  of  thy  Strength.  Stand  faft  in  the  Lord,  and  in  the  Power  of 
 his  Might,  faith  St.  Paul,  Ephef:6.  10.  I  am  Glory  of  thy  Glory. 
 The  Man  is  the  Glory  of  Chrift,  in  the  Glory  of  God. 
 
 A  Saint  and  his  Saviour  are  one  Spirit,  1  Cor.  6.  17.  A  Saint  and 
 his  Saviour  are  one  Image,  2  Cor.  3.  18. 
 
 Such  then,  as  the  State  is,  in  which  our  Glorify  M  Saviour  now 
 liveth  j  fuch  is  that,  to  which  the  Gofpel  calleth  us. 
 
 The  Bleffings  of  the  Gofpel  are  above  thofe  of  Nature  in  her  Pa- 
 radife ;  as  much,  as  Chrift  in  Glory  is  above  Adam  in  Innocency. 
 
 He  that  makes  ohefe  two  the  lame,  fets  his  Heart  upon  a  Maho- 
 metan Paradife  *,  and  is  i'ri  this  Point  nearer  a  Turk,  than  a  Chrifti- 
 an.     I  will  enlarge  this  Inltruclion  by  two  Cautions. 
 
 1.  Catit.  Take  heed  of  meafuring  the  Appearances  of  Chrift  in  the 
 Gofpel,  by  the  Appearances  of  Things  in  Nature.  Henceforth  know  we 
 no  Man  after  the  Flejh  :  if  we  have  known  Chrift  fo,  yet  know  we  him 
 fo  no  more.  If  any  Man  be  in  Chrift,  he  is  a  new  Creature  (or  Creati- 
 on) Old  things  are  paft  away.  All  things  are  become  New,  2  Cor. 
 5.  16,  17. 
 
 A  Man  in  Chrift  is  in  another  World,  in  a  Frame  of  things  quite 
 New  :  He  fees  nothing  after  the  old  Fafhion.  As  the  Sea  coming 
 in,  drowns  the  Print  of  the  Footfteps  made  in  the  Sand  ;  fo  doth 
 the  Spirit  in  the  Gofpel  overflow  all  Flefh  ;  there  remains  no  more 
 any  Footfteps  of  any  Flefhly  Form  :  The  Fafhion  of  this  World  is  quite 
 gon,  paft  away  for  ever. 
 
 ReveL  21.2.  The  new  Jerufalem,  the  Lamb's  Bride,  is  faid  to  come 
 down,  out  of  Heavemy  prepared.  Spiritual  Truths  are  the  Beauties 
 of  the  New  Jerufalem;  Gofpel  Appearances  are  the  Company  and 
 Inhabitants  of  that  Heavenly  City :  Thefe  muft  come  down,  out  of 
 Heaven,  into  the  Heart,  prepar'd,  prefenting  themfelves  in  their 
 own  Way,  Form  and  Notion. 
 
 To  think  tolhape  out  the  Things  of  the  Gofpel  by  Natural  Fi- 
 gures, is  to  hope  to  meafure  Eternity  by  the  running  itfelf  out,  like 
 the  Sands,   in  an  Hour-glafs. 
 
 i  2.  Caut.  Attempt  not  to  reach  Gofpel  Glories  by  Natural  Principles. 
 Jefus  Chrift  was  in  Nature,  at  the  Beft  of  Nature  *,  but  as  the  Life 
 in  a  Shadow,  a  Seed  dying  in  the  Earth,  a  dead  Man  in  his 
 Grave. 
 
 I  When 
 
When  the  Gofpel  comes,  the  Shadow  flies  away,  the  Seed  is 
 
 grown  up  into  Fruit*,  Chrifl  is  rifen  out  of  the  Grave  :  He  is  not 
 here,  in  Natural  Principles,  according  to  his  Evangelical  State.  He 
 is  rifen  up  higher  above  the  Hand,  or  Eye  of  Nature :  He  is  gon 
 before  us  into  the  Spirit. 
 
 If  you  had  the  Underftanding  of  Addm'm  Paradife,  or  of  an  An- 
 gel in  the  Glory  of  Nature,  yet  you  could  not  receive  the  Myfteries 
 of  the  Gofpel:  They  are  of  another  kind,  they  are  Spirit.  All  of 
 Nature  is  Flefh,  and  no  more. 
 
 Chrift  is-'CalPd  in  the  Scriptures,  The  Root  and  Branch  of  Jefle,  Ifa* 
 -ii-  i .  David'/  Lord,  and  David 9s  Son. 
 
 Such  muft  your  Saviour  be  in  your  Heart.  Chrifl  muft  be  the  Root 
 and  Branch,  the  Lord  and  Son,  in  all  your  Evangelical  Growths.- 
 -Himfelf  mult  be  the  Power,  bringing  forth  Spiritual  Things  *,  and 
 the  Image,  in  which  they  are  brought  forth  within  you. 
 
 ObjetJ.  You  may  objeft  againft  this  whole  life,  that  Place  of  Scrip- 
 ture, Luke  1 2.  ro.  /  come  to  feek  and  to  fave  that  which  was  lofi^  faith 
 our  Saviour. 
 
 If  the  Work  of  Jefus  Chrift  be  this  only,  then  is  our  State  at  laffc 
 no  better  than  it  was  at  firft,  but  the  fame.  Jefus  Chrift  feeks  the 
 Paradife,  favestheMan,  which  was  loft. 
 
 The  firft  Adam,  with  his  Paradife,  are  the  loft  Jewels. 
 
 Anfw.  I  arifwer  this  Scripture  by  another,  which  expounds  it,  i 
 Pet.  3.  1 6.  Jefus  Chrifl  is  faid  there,  to  shave  died  according  to  the 
 Mefh,  to  be  quickned  in  the  Spirit. 
 
 It  is  f own  a  Natural  Body:,  it  is  raised  a  Spiritual  Body,  faith  St. 
 Paul.  Adam  and  his  Paradife  were  loft  in  the  Flefh  j  our  Saviour 
 ^hath  fought  and  found  them  in  the  Spirit. 
 
 The  Innocency  of  Adam  was  fought  and  found  in  the  RighteouC- 
 nefs  of  Chrift  j  the  Paradice  of  Adam,  in  the  Glory  of  God*,  the 
 Perfon  oiAdam^  in  the  Spiritual  and  Glorify'd  Perfon  of  our  Lord 
 jefus. 
 
 life  2.  A  Per  fuafion  to  Men  to  obey  the  Call  of  the  Lord  Jefus  iu 
 the  Gofpel.  Men  love  Change  naturally  ;  they  aim  at  an  Improve- 
 ment by  their  Change:  The  greater  the  Change  is,  the  more  ftrong- 
 ily  it  works  upon  their  AfFeftions.  The  Gofpel  will  make  a  great 
 and  glorious  Change  upon  you  5  Why  will  you  not  love  the  Gofpel, 
 and  receive  it  ? 
 
 cThe  Gofpel  coming  to  any  Man  in  Power,  makes  a  three-fold 
 "-Change. 
 
 1.  Change. 
 
C  59  ) 
 
 r.  Cliange.  The  Gofpel  will  change  thy  EvilThings  into  Good.  All 
 Evils  are  expreft  by  Darknefs  ia  the#  Scripture  :  Every  Evil  is  a 
 Chain  of  Darknefs  upon  the  Natural  Spirit,  or  the  Immortal  Spirit 
 of  Man. 
 
 Heark  !  Thy  Saviour  calls  thee  out  of  this  Darknefs  into  Light  -,  in- 
 to a  fweet,  calm,  and  happy  State.  If  thou  wilt  come  to  Jefus  Chi  ill, 
 thou  (halt  come  into  a  wonderful  Light  \  a  Light  which  (hall  make 
 thee  wonder,  that  there  is  futh  a  Light,  and  that  all  Men  do  not 
 hate  the  Light  of  this  World,  to  live  in  theLighc  of  Chrift.  Thou 
 wilt  wonder  to  fee  what  a  Change  of  all  Things  this  Light  makes 
 within  thee,  and  round  about  thee. 
 
 Receive  the  Lord  Jefus  into  thy  Spirit,  as  he  offers  himfelf  freely 
 in  the  Gofpel:  He  mall  bring  thee  Into  the  Light  of  God,  into  the 
 Light,  which  God  makes  by  theShinings  out  of  his  Peribn;  and  by 
 which  God  fees  himfelf,  and  all  Things. 
 
 God  fees  the  faded,  the  bloodieft  Tragedies,  that  are  Acted  by 
 Men  or  Devils :  Yet  he  fees  them  with  Pleafure,  becaufe  he  fees 
 them  in  his  own  Light.  By  this  Light  he  fees  his  Power,  Wifdom, 
 Goodnefs,,  Glory,  working  in  every  Object.  This  makes  the  dark- 
 ell:  Piece  of  Death  a  living  Spectacle  of  Glory  in  this  Light. 
 
 If  Jedis  Chrift  fhine  upon  your  Spirits  by  the  Gofpel,  you  (ball 
 fee  Things  after  the  fame  manner.  You  (hall  now  no  more  call 
 any  thing  by  thofe  affiifting  Names  of  Death,  Sorrow,  Lofs,  or 
 Pain  %,  you  will  fee  in  every  thing  a  joy  unutterable  \  you  will  be 
 able  to  give  no  Earthly  Name  to  any  thing,  becaufe  you  fee  it  a  Hea- 
 venly Excellency  in  a  Heavenly  Light.  O  that  Men  would  flow  in- 
 to this  Light  of  the  Gofpel!  So  fhould  their  Hearts  always  leap  in 
 them,  and  their  Faces  fhine. 
 
 2.  Change.  The  Gofpel  will  change  the  Good  Things  into  Better.  The 
 firft:  Miracle,  that  our  Saviour  wrought,  was  at  a  Marriage,  in  Cana 
 of  Galilee,  when  he  changed  Water  into  Wine  :  The  Lord  Jefus  works 
 the  fame  Miracle  at  the  firft  Moment  of  his  own  Marriage  to  any 
 Soul  by  Faith.  The  Beauties  of  this  Creation  are  a  Water,  the  Spirit  of 
 Cod  moved  upon  the  Face  of  the  Water  :  Gen.  I.  2.  The  Joys  of  the  Spi- 
 rit are  Wine.  I  will  drink  no  more  of  the  Fruit  of  the  Vine,  till  1  drink 
 it  new  with  you  in  the  Kingdom  of  Heaven,  faith  Jefus  Chrift  to  his 
 Difciples,  Matt.  26*  29. 
 
 Our  Saviour  changeth  all  thy  Watery,  FleQily  Joys  into  the  brisk 
 and  ftrong  Confolations  of  the  Spirit,  at  his  firft  appearance  in 
 thee. 
 
 God  complains  of  the  Jews  :  That  their  Silver  was  mingled  with 
 Drofs7  and  their  Wine  with  Water  ^    If.  1.  22.    But  it  is  faid  of  Sole- 
 
 I  2  men's 
 
(  6o  ) 
 
 mot?*  Reign,  that  Silver  was  as  Duft,  and  Gold  as  Stomi,  &  Chroa; 
 i.  15. 
 
 While  you  are  only  Natural,  your  Excellency  is  dim,  and  debafed 
 with  Darknefs,  Deformity,  Corruption  :  Your  beft  Joys  are  cooled 
 and  weakned  with  Allays.  Open  your  Hearts  to  the  Spirit  of  Grace, 
 and  you'll  find  a  contrary  Effed.  Your  Earth  will  be  changed  into 
 Iron,  your  Iron  into  Brafs,  your  Brafs  into  Silver,  your  Silver  will 
 be  confummated  into  Gold. 
 
 Your  outward  Contents  of  Senfe  will  grow  up  into  inward  Plants 
 of  Joy  in  the  Soul:  Your  inward  Joys  will  Flourifli  up  on  high,  till 
 they  be  Angelical :  Angelical  Beauties  will  increafe  to  Divine,  in 
 Jefus  Chrift :  The  Excellencies  of  Jefus  Chrilt  will  grow  brighter 
 (till,  to  the  perfect  Day  of  the  Father's  Glory. 
 
 3.  Change.  The  G  off  el  will  give  you  Immortality  with  your  Good 
 "Things.  What  would  you  give  to  be  delivered  from  the  Fear  of 
 Death  ?  Who  looks  not  often  upon  the  Soul  in  the  midft  of  her 
 Contents,  and  wiflieth  withbimfelf?  O  that.thefe  might  live  always 
 before  me  ! 
 
 Accept  the  Loves  of  the  Lord  Jefus  tender'd  to  thee  in  the  Gofpel, 
 and  thou  haft  thy  Wifh.  He  that  BelievMh  is  paffed  from  Death  to 
 Life,  faith  St.  John  in  his  Gofpel,  5.  24. 
 
 Thou  may'lt  now  fay  ♦,  How  Bleffed  am  I  ?  The  Bitternefs  of  Death, 
 and  the  Bondage  in  the  fear  of  Death  are  both  paft  to  me  :  I  and  all 
 my  Comforts  dwell  together  in  the  Bofom  of  my  Jefus,  that  is,  of 
 Eternal  Life.  Here  Parents  and  Children,  Husbands  and  Wives, 
 need  never  fear  being  Divorced  from  each  other  -,  Death  is  no  more, 
 aid  Things  are  pajfed  away.  Death,  as  an  old  Thing,  is  pafTed  away 
 'for  ever. 
 
 I  return  now  to  the  three  Differences  which  remain  between 
 ■  Adam  in  Innocency,  and  Chrift  in  Glory. 
 
 5.  Difference.     Jn  their  Ends.     The  firfl  Adam  had  a  Principle  of 
 "Death  in  him,  in  Paradife.     God  faith  to  him  ;  Daft  thou  art,  and 
 1 9  Daft  thou  Jhalt  return,  Gen.  3.  19. 
 
 Adam  was  Dull  by  Creation,  and  Conftitution  •,  he  was  Duft  by 
 Corruption,  and  the  Curfe  ;  for  fo  it  is  faid  of  him  ;  God  formed 
 Man  of  the  Duft  of  the  Ground,  Gen.  2. 7. 
 
 .  The  Ground,  out  of  which  the  Natural  Man  was  made,  was  the 
 Spiritual  Man  *,  but  it  was  the  Dull:  of  this  Ground ;  the  Darknefs, 
 Defcent,  and  Death  of  the  Spiritual  Man,  which  was  the  Life  of  the 
 Natural  Man.  This  Dearth  st  laft  draws  back  the  Natural  Man  into 
 hklt  again. 
 
 The 
 
 \V 
 
(6i) 
 
 The  Second  Adam  is  Life  in  the  Fountain,  where  Death  hath  no 
 Place  ^  buc  is  fwallowed  up  in  Vid^ry  :  A>  the  Father  hath  Life  in 
 himfdf,  fo  hath  he  given  to  the  Sony  to  have  Li  ?  in  h:mfelf,  Joh.  5. 
 16.  The  Father  and  the  Son  are  the  fame  Nature,  the  fame  Eternity 
 in  two  Peifons. 
 
 6. ,  Difference.  In  their  Nature.  Ad  m  was  made  a  living  Softly 
 but  Jefus  Cbrift  a  quicbnng  Spirit,  1  C01 .  15  45.  Oue  was  a  Blaft,  a 
 Breath  of  Life:  God  breathed  into  A4#n  the  Breath  of  .Life,  and  he  be- 
 came a  living  Soul,  .Gen.  27.    The  other  is  the  Spirit,    the  Sp.ing  of 
 
 Life. 
 
 A  Living  Soul,  in  a  narrow,  fhadowy,  fading  Imaee  j  a  Quickning 
 
 Spirit  is ,  Life  in  the  Truth,    SubiTance,  and  Pu^er  oHt.      This  is 
 
 unlimited,  becaufe  it  is  independent,  being  itfelf  the  Caufe  of  Life  ; 
 
 that  is  confined,  as  being  derived  and  at  the  Will  of  anotner. 
 
 As  a  lighted  Candle,  or  a  Glance  of  the  Sun-fhine  upon  a  Wall, 
 or  as  a  Drop  of  Water  fhed  on  a  Stone,  or  Clod  of  Earth  j  fo  was 
 the  firft  Man  in  his  Glory. 
 
 As  the  Sun  itfelf,  or   the  Sea,  fo  is  the  fecond  Adam. 
 
 Life  and. Excellency  in  Adam  were,  as  Whitenefs  upon  a  whited 
 Wall  }  Trimmings  and  Facings  only  of  Life  upon  Death  ;  hut  the 
 Lord  Jefus  is  as  the  Light. 
 
 7.  Difference.  In  their  State.  Adam  was  a  Type  of  Jefus  Chrift : 
 Who  (that  is,   Adam)  was  a  Figure  (or   Type)  of  him,   mho  was  to 
 
 come,  Rom.  5.  14. 
 
 As  Truths  are  above  Types,  Subftances  above  Shadows,  Life  above 
 Form,  Realities  above  Figures ^  fo  much  is  our  Glorified  Lord.above 
 the  Glory  oi.Adam^  while  he  yet  ilood. 
 
 He  who  is  to  come>  is  the  Name  of  Jefus  Chrifl  in  feveral  Places  of 
 Scripture,  as  Rev.  1.  8.  Matt.  n.  3.  John  the  Baptift  fends  two  Dif- 
 ciples  to  Jefus  Chrifl  with  this  Queftion  }  An  thou  he  who  is  to  come., 
 or  look  we  for  another  ? 
 
 The  Lord  Jefus  is  the  Beginning  of  Things :  When  he  therefore 
 is  come,  all  is  come,  there  is  an  end  j  all  the  Creatures  are  but  his 
 Fore  runners,  like  Shadows  call  before  the  Subftance,  when  the  Sun 
 is  behind  a  Man. 
 
 Chrifl:  is  the  Crown,  and  Clofe  of  all,  becaufe  he  is  the  Head  of 
 all.  When  he  comes,  difcovers  himfelf,  there  is  nothing  more,  to  be 
 espe&ed  \  you  fee  the  Bottom,  the  utmoft  of  Things. 
 
 ^Jidam,  with  the  whole  Train  of  this  Creation,  is  but  a  Shadow 
 toraife  Expectation  and  Delire  \  not  to  Satisfie  :  Jefus  only  is  ttje 
 Subftance,    in  which  w>e  reft,   befides  whoa,    we  look  for  jm  other. 
 
 • 
 
(  6*  ) 
 
 when  once  we  have  tufted  that  he  is  Precious  ;   the  Precious,   the 
 Pearly  corner  Stone. 
 
 Thefe  are  Differences  between  Adam  in  Innocency,  and  Chrift 
 in  Glory. 
 
 Vfe.     Exhortation  to  Holinefs.     Walk  anfwerabh  to  that  State   to 
 which  the  Gofpel  calls  you  \  Live  worthy  of  it.     Look  to  your  Pattern 
 Ghrift  in  Giory ,  ftrive  to  be  like  him.     Draw  Arguments,  and  Di- 
 rections for  Holinefs,    from    the  Perfon  of   your  Glorified  Savi- 
 our. 
 
 I  will  fet  before  you  three  Arguments  to  perfuade  you  to  be  Holy  • 
 and  two  Dire&ions  in  the  way  of  Holinefs.     Three  Arguments  are 
 your  Principle,  Objeft,  State. 
 
 i^  Argument.  Tour  Principle.  You  have  the  fame  Principle  of 
 Holinefs  in  you,  which  is  in  Chrift  in  Heaven  ;  the  Father,  the  Foun- 
 tain of  Holinefs  •,  the  Holy  God,  God  Almighty.  \ 
 
 Shall  any  Corruption  be  too  Strong  for  you  to  fubdue  ?  Shall  any 
 Temptation  be  too  great  for  you  to  overcome  ?  Shall  any  Grace,  or 
 Duty  be  too  difficult,  too  high  for  you  ?  Is  any  thing  too  hard' for 
 the  Lord  ? 
 
 ObjeEb.  But  you  may  fay  :  If  there  be  this  Principle  of  Holinefe 
 in  Chriftians,  how  comes  it  to  pafs  that  Corruption  is  generally  fo 
 ftrong  in  us  all,  and  the  Life  of  Grace  fo  weak  ? 
 
 Anfw.   i.  I  mall  give  two  Anfwers  to  this  Obje&ion.      Firft,  We 
 arefo  Weak,  because  we  Workfo  much.     We  may  learn  of  St.  Paul,  Rom. 
 8.  3*  That  the  Law  of  Holinefs  is  weak  through  the  Flefk :    The  Law 
 in  a  Flefhly  Principle,  is  a  barren  Principle,  and  yet  takes  the  Place 
 of  God  in  the  Spirit. 
 
 When  we  are  Attive,  God  withdraws  his  ABings.  The  Divine 
 Principle  is  a  Jealous  Principle.  It  is  a  Husband,  not  a  Companion, 
 or  an  Adulterer,  that  it  fhould  bear  a  Partnei  fhip  in  the  Life,  and 
 Bed  of  our  Spirits.  It  is  the  true  Parent ;  it  will  not  bear  the  Divid- 
 ing of  the  Child.  It  muft  be  all,  or  not  at  aU.  It  muft  be  alone,  or 
 none; 
 
 Rule :  Take  therefore  this  Rule.  If  yen  would  be  Holy,  make  not 
 hxfte.  Compare  tbofe  two  Places,  Job.  8.  38.  c.  14.  .10.  See  what 
 Teftimony  Jefus  gives  of  himfelf,  Go  thou,  and  do  the  like. 
 
 J  fpeak  that  which  I  have  feen  with  my  Father.  The  words  that  1  fpeaky 
 Ifpeak  them  not  of  rnyfelf,  but  the  Father,  that  dwelleth  in  mer  he  doth 
 the  Works. 
 
 All  the  Difcourfes  of  Jefus  Chrift,  were  firff  the  Difcoveries  of 
 God  in  him.    All  his  Works  were  the  Speakings  of  God  by  him, 
 
 and 
 
 \\ 
 
and  the  Livings  of  God  in  him.  His  Works  were  a  Heavenly  Lan- 
 guage, and  his  Words  were  Works ;  they  had  a  Fulnefs,  a  Reality 
 in  them. 
 
 Write  thou  after  this  Copy.  See  in  the  Divine  Principle,  that 
 which  thou  fpeakeft  ;  then  fpeak  it :  Let  the  Work  of  thy  Life,  be  the 
 Life  of  God  working  out  it f elf,  in  and  through  thee. 
 
 You  have  a  S^ory  of  David:  God  commanded  him  to  go  up  againft 
 the  Philiftines,  when  he  heard  a  ftirring  intheTops  of  the  Mulberry- frees  ^ 
 .2  Sam,  5.  24. 
 
 This  Life  is  divided  between  the  Day,  which  is  a  time  for  a  Man 
 to  Work  ',  and  the  Night,  when  no  Man  can  Work  :  The  Day  is 
 made  by  the  Out-fhinings  of  God  in  thy  Spirit :  The  Night  by  his 
 Withdrawings. 
 
 When  thou  hearcft  the  Sound  of  a  going  in  the  Tops  of  the  Mul- 
 berry-trees*, then  beftir  thyfelf,  faith.God  to  David.  When  thou 
 heareft  the  Sound  of  God  going  forth  in  the  Tops  of  thefe  Mulber- 
 ry-trees, above  thefe  Flefhly  Appearances,  then  let  thy  Spirit  go  forth 
 with  God. 
 
 When  thou  feeleft  the  Lord  Jefus  ftirring  in  thy  Heart,  then  do 
 thou  beftir  thyfelf -,  till  then,  be  ftill. 
 
 Anfw.  2,  Secondly.  The  Divine  Principle  hath  long  been  imprifin'd 
 in  the  Saints,  under  the  Veil  of  Antichrift.  While  the  Divine  Princi- 
 ple flept  in  us,  the  Power  of  a  Flefhly  Darknefs  is  come  upon.it,  and 
 hath  captivated  it  in  our  Hearts,  becaufe  it  cannot  be  Slain. 
 
 The  Man  of  Sin,  the  Son  of  Perdition  oppofeth,  and  exalt eth  him f elf 
 above  all,  that  is  caWd  God,  or  is  Worfhippy d ',  fo  that  he,  as.God  fitteth 
 in  the  Temple  of  God,  Jhewing  that  he  is  God,  2  Thef.  2.  3.  4. 
 
 To  be  calPd,  and  to  be,  are  the  fame  thing  in  Holy  Writ. 
 
 Antichrift  fets  himfelf  againft,  by  fetting  himfelf  above  every 
 Difcovery,  that  hath  the  Name  of  God  in  it,  whether  it  be  the  ap- 
 pearance of  God  in  Nature,    Law,  or  GofpeL 
 
 He  brings  forth  himfelf  into  Appearances  diftin&ly,  anfwering 
 each  of  thefe  Appearances.  He  fees  himfelf,  as  the  God  of  Nature, 
 Law  and  Gofpel,  in  the  Temple  of  God,  in  the  very  Souls  of  the 
 Saints  themfelves. 
 
 In  the  mean  time  the  trueGod,in  his  Natural,  Legal,  Evangeli- 
 cal Admiuiftrations,  lies  unfeen,  fhut  up  under  thefe  falfe  Images; 
 counterfeiting  the  true  ones,  in  their  feveral  Places  and  Powers. 
 
 This  Miftrefs  of  Abominations  doth,  as  the  Woman  did,  that  hid 
 the  Sons  of  the  Priefts  in. a  Welt,  and  fpr<ead  a  covering  over  it,  and 
 fcatter'd  Corn  abroad^upon  the  covering,  2  Sam.  17.  19.  Thus  the  Man  of 
 
 Sin  hath  chruft  the  Lite  of  God  down  into  the  fecret  Depth  of  a  Saints 
 
 Spirit* 
 
M  4 ) 
 
 Spirit,  as  to  the  bottom  ofa  Pit}  then  he  fpreads-a  Covering  of  Flefh 
 and  Darknefs  over  it :  But  he  covers  this  Covering  with  Heaps  of 
 Corn,  goodly  Appearances  of  Truth,  Strength,  Joy  •  Moral  and 
 Divine-,  that  is,  the  Images  of  Jefus  Chrift,  as  he  is  in  both  Creati- 
 ons, fir  ft  and  fecond. 
 
 As  St.  Paul  complaineth  for  the  Jews,  that-  the  Fell  is  upon  their 
 Hearts,  even  to  this  Day,  while  Mofes  is  read,  2  Cor.  3.  15.  So  may 
 we  Chnftians  Mourn  over  ourfelves,  and  fay.;  Al  .s !  the  Veil  of 
 Antichrift  is  upon  our  Hearts,  while  jefus  Chi iiV is  read,  even.to 
 this  Day. 
 
 But  what  then  can  we  do  ?  Obferve  this  Rule. 
 
 Rule.  Wait  in  Humility,  Prayer ,  Obedience  to  your -prefent  Light,  for 
 the  acompUfiment  of  St.  Paul's  Prophecy:  Then  Jh aft  the  Wicked  one  be 
 rev-eat  d,  whom  the  Lord.JJjali  cor.fitrru  by  the.  word  of  his  Mouth,  and  de- 
 stroy with  the  bnghtnefi  of  his  coming,  2  TheC  2.  8.  How  doth  the 
 Spirit  of  Antichrift  lie  as  a  Damp  .and  Milt  upon  the  Face  of  the 
 Lord  Jefus  in  our  Spirits,  hindring  him  from  beaming  forth  by  his 
 Graces  into  our  Hearts  and  Lives?  But  our  Sun  will  awaken  him- 
 felf,  and  fhine  forth  in  Strength}  then  fhall  this  Hellifh  tog  be 
 at  once  perceiv'd  and  confum'd. 
 
 Let  us  be  continually  Sighing,  to  Jefus  Chi  iff.  How  long  Lord 
 fhall'  thy  Spoufe  be  veil'd  with  this  Veil  of  Anticrift,  as  a  Widow 
 or  Strumpet?  O  when  fhall  we  appear  before  thee,  with  open  Face \ 
 and  fee  thee  in  thy  naked  Glory?  Then  fhall  our  Converfation  be 
 beautiful,.,  and  fruitful  in  Holinefs,  as  a  Garden^,  which  the  Lord  hath 
 blejfed. 
 
 Thus  much  for  the  firft  Argument. 
 
 2.  Argument.  Tour  Objett.  Your  Objecly  which  you  have  fet 
 before  you  in  theGofpel,  is  your  Glorify'd  Saviour.  This  is  Holi- 
 nefs, to  be  feparate,  or  fet  apart  for  this  Jefus ;  to  have  Written 
 upon  your  Underftandings,  your  Love,  your  Eyes,  your  Tongues, 
 Holinefs  to  the  Lord  Jefus. 
 
 Can  it  now  be  a  difficult  Thing  to  you,  to  be  Holy  ?  Can  you  re- 
 fute to  Love,  to  Live  with,  to  Live  to,  fo  Heavenly  a  Perfon,.  fa 
 Excellent  a  Spirit.This  is  aProphanenefs  beyond  that  of  Efau;.  to  pre- 
 fer any  Senfual  Satisfaction,  before  ankiberitance  of  Glory,  which  lies 
 in  the  Perfon  of  Jefus  Chrift. 
 
 Let  then  your  Heart  and  Eye  be  fingle  to  Jefiis  Chrift-,  fb 
 fhall  your  whole  Body  be  Holy.  You  will  not  think,  that  you  have 
 loft,  but  redeem'd  the  Time,  if  you  never  more  beftow  a  Minute, 
 a  Thought,  or  a  Glance  upon  any  other  Object  It  will  never  re- 
 pent you,  that  you  have  let  the  World  go,  or  flipt  Opportunities  for 
 
 Flefhty, 
 
( 65 ; 
 
 Flefhly  Advantages.  You  will  not  think,  that  you  have  fandiify'd* 
 and  feparated  yourfelves  to  Jefus  Chrift  for  nought  -,  if  he  breath  in 
 upon  your  Spirits,  thofe  Excellencies  and  Joys,  which  no  Creature 
 can,  which  Adam  in  Paradife  had  not. 
 
 3.  Argument.  Tour  State,  Let  the  State,  to  which  the  Gofpel 
 calls  you,  perfuade  you  to  be  Holy. 
 
 Ton  are  caltd  to  the  Glory  and  Kingdom  of  God,  with  Chrifl :  Keep 
 then  a  Glorious  State*,  keep  at  a  diftance  from  Sin,  Vanity,  and 
 Folly.     Difdain  to  be  Servants,  or  Slaves  to  any  Luft  or  Paffion. 
 
 You  are  call'd  to  poflefs  the  Fulnefs  of  the  Godhead,,  in  the  Spiri- 
 tual Perfon  of  Jefus  Chrift*,  why  then  (hould  you  be  enfnar'd  by  the 
 empty  Shows  of  any  Creature? 
 
 Every  Sin  under  the  Gofpel,  hath  greater  Aggravations,  than 
 Adam's  Sin  in  Paradife :  For  we  are  call'd  to  a  better  State,  than 
 that ,  from  which  he  fell. 
 
 He  Sinn'd  in  the  midft  of  all  Earthly  Felicity,  againft  the  Glory 
 of  the  Earthly  Prefence  of  God  :  But,  behold  !  a  greater  Happinefs, 
 a  more  Glorious  Prefence  of  God,  than  that  in  Paradife,  is  here  fee 
 before  us  in  the  Gofpel.  If  Adam  deftroy'd  himfelf  and  all  Mankind, 
 by  Sinning  in  the  midft  of  the  Garden  :  How  much  more  Punifhment  do 
 we  deferve,  if  we  be  Prophane  or  Unclean  in  the  Prefence  of  the 
 Glory  of  God,  prefented  to  us  in  the  Heavenly  Perfon  of  Jefus. 
 Chrift? 
 
 Thefe  are  the  Arguments.  Now  follow  the  Directions  to  Holi- 
 nefs. 
 
 1.  Direction.  Seek  the  Spiritual  Knowledge  of  Chrift  in  Glory,  He 
 is  both  your  Pattern  and  Pleafure  in  Holinefs :  He  is  the  Holy 
 Path  in  which  you  muft  Walk  *,  and  your  powerful  Prefervative, 
 which  alone  can  be  a  Covering  to  your  Eyes,  to  keep  you,  that  you 
 Defile  not  yourfelves  with  the  ftrange  Woman,  the  flefhly  Image  of 
 Things. 
 
 Shew  us  the  Father,  fa  id  Philip,  and  it  fajficeth  us,  Joh.  14.  8.  Set 
 Jefus  Chrift  in  the  Spirit,  before  the  Eyes  of  your  Mind,  and  this 
 will  fuffice  you.  You  will  fay,  it  is  enough,  that  I  have  a  Spiritual 
 View  of  the  Lord  Jefus.  It  is  enough  for  my  Direction,  and  my 
 Delight.  Now  I  Ihall  never  more  need  to  go  down  to  Egypt,  the 
 Principle  of  Nature  \  or  go  up  to  Affyria,  the  Power  and  Pride  of  the 
 Befit. 
 
 2.  Direction.  Keep  your  Eye  always  open  upon  the  Perfon  of  the  Lord 
 Jefus.  He  that  keeps  Ifrael  (above  you)  neither  Slumbers  nor  Sleeps, 
 Pf.  121.  4.  It  is  this  Eye  of  the  Spirit  difcovering  Jefus  Chrift, 
 which  (within  you,)  keeps  you  from  Sin  and  Sorrow.  O  take  heed* 
 
 K  thai 
 
( m ) 
 
 that  this  Eye  never  Slumber,  as  dinfd  with  a  Temptation ;  nor  Sleep, 
 as  oppreft  by  a  any  Lufl: ! 
 
 St.  Paul  faith  :  Let  every  one,  that  loves  not  the  Lord  Jefus,  be  Ana- 
 thema Maranatha;  i  Cor.  16.  22.  that  is,  let  this  be  a  Curfe  upon 
 them  j  the  Lord  will  come. 
 
 When  any  Flefhly  Spirit  of  Slumber  is  about  to  clofe  thy  Spiritual 
 Eye  toward  jefus  Chriil,  Cure  k  after  this  manner  -7  The  Lord  Jefus 
 come  upm  thee  with  greater  Glory,  and  fo  rebuke  thee,  thou  Spirit 
 of  Darknefs. 
 
 I  have  done  with  the  firft  Diftin&ion,  which  fets  forth  the  Ex- 
 cellency of  our  Gofpel  Pattern ;  that  between  Adam  in  Innocency,and 
 Chrirt  in  Glory. 
 
 2.  DiflindTiOn.  NotChrifi  in  FUJI),  but  Chrifiin  Glory^  is  our  Gofpel 
 Pattern. 
 
 This  Diftin&ion  hath  two  Parts,  which  mud  be  open'd,  each 
 apart.     1.  Part.  Chrift  in  Flefh.     2.  Chrift  in  Glory.  •"■ 
 
 1.  Part.  :Chrift  in  Flejh.  Our  Saviour  in  this  State  is  fully,  and 
 Ihortly  defcrib'd  in  two  Scriptures. 
 
 1.  Scrip.  The  Word  was  made  Fit Jh,  and  dwelt  among  tts.  Joh. 
 ie  14.     Three  Spiritual  Truths  are  held  forth  to  us  in  this  Place. 
 
 1.  The  Word  and  Flejh  are  both  one  ;  the  fame  Perfon  in  two  Na- 
 tures •,   the  fame  Subftance  in  two  Forms,    the  fame  Thing  in  two 
 
 .  States. 
 
 It  is  a  Rulein  Divinity,  that  the  Word  was  made  Flefh,  by  Uni- 
 on in  Perfon,  not  by  Confufion  in  Nature. 
 
 There  was  no  Tranfmntation  of  Subftances,  as  when  Water  is 
 made  Air  ,  no  Change  of  Qualities,  as  when  the  Air  is  made  Light 
 by  the  Sun  ,  no  Confufion  of  Natures,  as  when  Wind  and  Water 
 are  mixt :  But  a  Union  of  two  Natures  in  one  Perfon,  belt  fhadow'd 
 by  that,  when  a  Soul  makes  itfelf  a  Body. 
 
 2.  The  V/ord  is  the  Principal  Form',  the  Flefh  is  an  inferior  Form, 
 Into  which  the  Word  brings  forth  itfelf,  Hill  remaining  entire,  un- 
 Impar'd  in  its  higher  Form. 
 
 The  Word  is  the  Godhead  j  the  Flefh  is  the  Humanity,  in  its 
 Natural  State. 
 
 Divines  fay,  the  Word  or  Godhead,  is  the  entire  Perfon ,  the 
 Humanity  or  Fiefh,  is  the  Clothing  of  the  Perfon. 
 
 3.  The  Word  hides  its  own  proper  Form,  and  Glory  in  the  Flefh.  The 
 Word  Tranflated,  dwelt,  is  ko-wwrtv,  which  fignifieth  dwelling,  as 
 in  a'Teat,  overfhadow'd,  veil'd  under  Coverings.  Thus  the  Flefh 
 of  Chrifl:  is  asthe  Tent  was  to  the  Tabernacle,  an  Overfhadowing, 
 
 usr  Covering  to  the  Word, 
 
 2c  Scrip- 
 
(  *7  ) 
 
 2.  Scrip.  Galat.  4.  4.  Jefus  Chrift,  according  tto  the  Flefh,  is  ex- 
 cellently defcrib'd  here  by  two  Expreffions :  Made  of  a  Woman  -y 
 made  under  the.  Law. 
 
 1.  Expref.  Made  of  a  Woman.  The  Lord  Jefus  is  faid  to  be  made 
 of  a  Woman,  in  two  refpedts. 
 
 Firft.  He  takes  upon  him  the  Nature  of  the  firft  Adam,  the  Earthly 
 Man,  which  is  as  the  Woman  to  the  Heavenly  Man. 
 
 Adam  faith  to  Eve,  This  is  Flejh  of  my  Flejli.  This  Eve  is  the  firft 
 Woman,  and  the  Mother  of  all  Women.  Jefus  being  made  of  a 
 Woman,  became  the  Son  of  Adam,  and  bare  the  Image  of  the  Earth- 
 ly Man,  as  St.  Pad  fpeaks,    1  Cor.  1  5.  44. 
 
 Secondly.  Jefus  Chrifl  takes  upon  him  the  Nature  only,  and  not  the 
 Perfon  of  an  Earthly  Man.     In  this  Senfe  he  is  faid  to  be  made  of  a 
 
 Woman. 
 
 He  was  not  made  of  a  Man,  by  a  Woman-,  but  of  a  Woman.  The 
 Man  is  the  Perfon,  which  is  the  Radical  Principle,  the  Unity  repre- 
 sented by  Fire  and  Heat,  in  which  the  feminal  Virtue  lies. 
 
 The  Woman  is  the  Nature,  the  Image,  fet  out  by  Water  \  the 
 Stuffor  Matter,  out  of  which  the  Perfon  Ihapes  a  Form  to  cloth  itfelf 
 
 withal. 
 
 In  our  Saviour's  Incarnation  the  Birth  was  of  God,  by  a  Woman* 
 God  was  in  the  place  of  the  Man  •,  he  was  the  Perfon,  that  brought 
 forth  himfelf  by,  and  in  the  Flefhly  Image,  as  the  Woman. 
 
 This  is  the  firft  Expreffion,  by  which  the  Apoftle  fees  out  Chrift 
 in  the  Flefh  :  Made  of  a  Woman. 
 
 2.  Expref.  Made  under  the  Law.  There  is  a  twofold  Law ,  the 
 Law  of  the  Letter,  and  the  Law  of  the  Spiri:.  The  Apoflle  fpeaks 
 of  the  Law  of  the  Letter.  It  is  this  alone,  that  brings  a  Man  un- 
 der, and  makes  him  a  Servant. 
 
 Jefus  Chrift  in  the  Flefh  was  made  under  the  Law,  three  ways: 
 
 1.  Under  the  Command.  2.  Under  the  Guilt.  3.  Under  the 
 Condemnation  of  the  Law. 
 
 1.  Jefus  Chrift  was  made  under  the  Command  of  the  Law.  This  ap- 
 pears by  that  Difcourfe  between  our  Lord,  and  his  Forerunner  John 
 the  Baptift,  Matt.  3.  15. 
 
 Jefus  comes  to  John,  the  Baptift,  to  be  Baptized  of  him.  I,  faith  Johny 
 have  more  need  to  be  Baptized  of  thee,  andcomeft  thon  to  me?  I,  who 
 am  only  the  Earthly  Image  renew'd,  and  reftor'd,  have  need  to  be 
 Baptiz'd  into  thee,  who  art  the  Heavenly  Image  -7  and  wouldft  thou 
 be  Baptiz'd  into  my  inferior  Spirit  and  Glory,  which  is  but  Water 
 to  thy  Fire  ? 
 
 K  2  Our 
 
(  68  ) 
 
 Our  Saviour  anfwers.  Suffer  it  to  be  fo  now.  Now,  while  I  am  in 
 Tlefh,  under  a  Veil,  a  fhadowy  Image,  fuffer  me  to  be  fubject  to 
 the  Law  of  the  Letter  \  which  is  a  Veil,  and  a  Shadow.  Thus  it  be- 
 hoves me  to  fulfil  all  Right  eoufnefs*  I  am  to  come  into  every  State,  and 
 in  each  State,  to  act  that  part  and  hold  forth  that  Beauty,  which 
 is  proper  to  that  State.  I  am  to  fulfill  the  Righteoufhefs  of  the  Let- 
 ter in  my  Flefh  \  as  well  as  that  of  the  Spirit,  in  my  Spiritual 
 State.  T  hus  it  pertains  tome,  to  fill  up  that  which  is  wanting*, 
 to  make  ftraight  that  which  is  crooked,  everywhere,  in  all  Forms, 
 "and  Ranks  of  Things. 
 
 "2.  Jefus  Christ  was  made  under  the  Guilt  of  the  Law.  Our  Saviour 
 having  the  flefhly  Nature  only,  without  Reftri&ion  by  a  particular 
 Perfon,  having  it  in  a  Divine  Perfon  :  He  thus  became,  the  Corner 
 Stone  of  the  fir II  Creation,  bears  the  Burthen  of  ic  all,  hath  the 
 Guilt  of  all  Flefh  charged  upon  himfelf. 
 
 It  is  a  Rule  laid  down  by  our  Divines,  that  our  Saviour  taking 
 the  Human  Nature  at  large,  not  individuated,  not  limited,  or  fhut 
 up  within  the  Bounds  of  any  one  Human  Perfon,  like  the  Sea  con- 
 iin'd  by  particular  Shores  \  is  as  the  Sea  at  large,  as  the  Univerfal 
 Nature,  comprehenlive  of  all  particular  Perfons,  fprungup,  out  of, 
 and  in  that  Nature. 
 
 There  are  two  Things  in  Sin  *,  the  Stain ;  theGuilt. 
 
 1.  The  Sins  of  all  V  erf  on  s,  are  Stains  to  themfelvesy  and  not  to  the 
 Lord  Jefus.  Every  Man  hath  flefhly  Nature,  in  a  flefhly  Perfon, 
 or  Principle.  When  he  Sins,  he  goes  forth  from  a  particular,  and 
 felf  Principle :  So  the  Deformity,  Crookednefs,  and  Stain,  which 
 is  by  theDarkning,  and  Deviating  from  the  Univerfal  Principle,  is 
 upon  himfelf. 
 
 But  in  our  Saviour,  the  Divine  Perfon  puts  forth  itfelf  in  the 
 Earthly  Image.  The  Workings  of  Flefh  are  from  an  Eternal  Prin- 
 ciple, and  in  Obedience  to  the  will  of  God  $  even  then,  when  he 
 ftands  under  the  Guilt  of  Sin,  Temptations,  Wrath,  and  Prays 
 to  efcape  them. 
 
 2.  The  Sins  of  all  Verfons  are  Guilt,  though  not  a  Stain  to  Jefus 
 €hrift.  The  reafon  of  this  is,  becaufe  he  Clothed  himfelf  with  the 
 Nature  of  Creature  at  large  -,  not  tied  up  in  a  Created  Perfon, 
 but  immediately  founded  in  the  Perfon  of  God.  While  all  Perfons 
 are  founded  in  the  Nature  of  Elefh,  and  the  Nature  of  Flefh  is 
 founded  in  the  Perfon  of  God,  the  Guilt,  and  Load  of  all  Flefh,  by 
 this  means,  comes  to  reft  upon  this  Divine  Perfon. 
 
 Thus  our  Saviour  is  made  Sin^  as  St.  iWfpeaks,  -.2.  Car. .5..  2  io 
 
 3-  Jefa 
 
(  h  ) 
 
 3.  Jefus  Clm  ft  is  made  under  the  Condemnation  of  the  Law\  We 
 read  of  him  \    That  he  is  made  a  Cur fe  for  us,  Gal  3.  13*  » 
 
 Mat,  7.  27.  We  have  a  Parable  of  a  Houfe  budt  upon  a^gock  :  The 
 Floods  came  up  upon  it,  the  Rain  came  down  upon  it,  the  Winds  blew. 
 
 Thus  flood  Jefus  Chrifl  ni  der  the  CinTe  of  the  Law.  The  Floods 
 of  Evil,  from  below,  the  Powers  of  Darknefs,  all  manner  of  JEvil 
 Spirits,  from  the  very  Bottom,  and  every  Corner  of  Hell,  came 
 upon  him:  The  Winds  of  all  Reproach,  and  Torment  from  Men, 
 and  this  vifible  World,  beat  fore  upon  him,  from  every  Quarter  : 
 The  Rains  of  Divine  Wrath  poured  itfelfupon  him,  from  above,  to 
 the  laft"  Drop. 
 
 I  have  thus  endeavour'd  to  open  the  firft  Part  oftheDiftin&ion, 
 Chrifl;  in  Flefli. 
 
 2.  Part.  'Chrifl  in  Glory.  I  fhall  defcribe  this  to  you,  by  three 
 Steps. 
 
 1.  Christ  in  Glory  is  the  Godhead,  making  a  clear,  and  compleat  Dif- 
 covery  of  it f elf  in  the  Human  Nature.  St.  Paul  faith  of  Chrifl  Jefus, 
 when  he  was  afcended  j  The  Fulnefs  of  the  Godhead  dwelt  in  him  bo~ 
 dily,  Colof.  .2.  9.  Chrifl  in  the  Human  Nature,  was  a  full,  fub- 
 Itantial,  diftinft  Manifeftation  of  the  Godhead,  as  the  Body  is  of 
 the  Soul  in  this  Life. 
 
 2.  Our  Glorified  Saviour  is  the  Godhead,  bringing  forth  Humanity 
 in  itfelf,  a  Spiritual  Image  of  itfelf,  together  with  itfelf.  St.  Peter 
 witnefteth,  that  Jefus  Chrifl  was  exalted  at  the  Right-hand  of  God^ 
 And  hadths,  Spirit  Anointing  him.  The  Human  Nature  of  Chrifl, 
 was  made  Partaker  of  the  Divine  Nature  in  the  Excellence,  and 
 Strength  of  it.  This  was  the  Exaltation  by  the  Right-hand  of  the 
 Father.  He  had  the  Naked  Virtue  of  the  Godhead  filling,  the  Na- 
 ked Appearance  of  the  Godhead  Clothing  his  Manhood.  This  was 
 the  Anointing  of  the  Spirit. 
 
 3.  In  our  Glorify *d  Saviour,  the  Manhood,    as  the  perjeEb   Image, 
 takes  in  the  whole  Creation  in  its  Latitude.     It  comprehends  the  .Un- 
 treated, and  Created  Nature,  in  their  whole  Compafs  ;■  in  -one- Per- 
 
 fori,  in  Glory,  in  a  Spiritual  Glory,  Ephef.  1.  10.  It  pleas' d  the 
 Father,  that  all  Fulnefs  Jhould  dwell  m  him,  Colof.  1.  19.  It  runs. in 
 Greek  after  this  manner  :  It  pleas'd  all  Fulnefs  to  dwell  in  him.  E- 
 very  thing  of  God,  and  the  Creature,  hath  its  place,  and  dwells  in 
 the  Glorify'd  Perfon  of  Jefus  Chrifl,  with  P.leafure. 
 
 He  is  the  quickning  Spirit.  As  a  Spirit,  he  takes  in,  and  hojds 
 forth  all.  As  a  quickning  Spirit,  he  .Quickens,  and  Spiritualized! ..all 
 Tjiings,  ,to  himfelfj^inhis  own  Perfon. 
 
(  7°  ) 
 
 #  life,  i .  Direft.  To  the  Life  of  Faith.  If  you  will  live  as  Chriftians, 
 you  muftUve  by  a  threefold  Aft  of  Faith. 
 
 i.  Aft  of  Faith.  Fix  your  Eye  on  the  Glorify' W  Verfon  of  your  Savi- 
 our, in  the  Heaven  of  the  Sprit. 
 
 St.  Auftinh two  Wifhes  were  both  alike,  Carnal:  To  feeChrifb 
 in  the  Flefh,  and  Rome  in  Glory.  But  St.  Paul  faith  •,  If  I  have 
 known  Chrift  fo,  that  isy  after  the  Flejh,  yet  henceforth  knew  1  him  fo 
 no  more. 
 
 A  Spiritual  Heart  cries .-  Set  before  me  no  more  any  thing  of  Flefh ; 
 neither  this  World,  nor  Chrift  in  the  Flefh:  This  is  but  a  dead 
 Husband,  a  killing  Law  :  This  holds  me  in  the  hateful  Bands  of  Sin, 
 Fear,  and  death/  Like  nourifheth  Like,  and  Flefh  feeds  upon  Flefh. 
 Set  before  me,  my  dear  Saviour,  in  the  Spirit,  in  Glory  :  This  my 
 living  Husband,  who  with  one  of  his  looks,  makes  me  alive,  fnatch- 
 eth  me  up  to  himfelf,  transforms  me,  makes  me  Fruitful.  This  is 
 the  Law  of  the  Sprit  of  Life.  This  is  that  Spirit,  which  is  my  Law, 
 my  Life. 
 
 2.  Aft  of  Faith.  To  bring  down  your  Glorify  'd  Saviour  into  your 
 Souls,  to  live  there.  He  that  is  under  the  Law,  or  in  a  flefhly  State, 
 may  have  a  Heart  truly  Gracious  ;  but  his  Heart  is,  as  the  Spoufe 
 fpeaks  in  the  Canticles  4.  12  :  A  Fountain  Sealed-,  When  he  comes 
 into  an  Evangelical,  Spiritual  State,  then  this  Fountain  opens  itfelf 
 into  Riversof  Milk,  and  Honey,  theSweetnefsof  the  Lamb,  and  of 
 God  *,  then  this  Garden  isfet  open  for  the  Soul  to  walk  in,  and  feed 
 upon  her  Spices  of  Life,  and  Immortality  :  For  now  Jefus  Chrift, 
 as  he  is  in  the  Spirit,  lives  in  the  Soul,  and  manifefts  himfelf.  Now 
 the  Soul/iw*  by  this  Faith  of  the  Son  of  God,  who  was  Dead,  and  Lives 
 for  ever. 
 
 Heb.  11.  1.  Faith  is  defined  to  be  the  Evidence  of  things  not  feen^ 
 thefubfiance  of  things  hoped  for. 
 Faith  hath  a  twofold  Aft. 
 
 Firft.  A  Difcovery  of  Jefus  Chrift,  as  he  is  in  a  Spiritual,  Invifible, 
 and  Heavenly  State,   to  the  Eye  of  the  Soul  on  Earth. 
 
 Secondly.  A  Subfiftency  of  Jefus  Chrift,  in  the  Soul,  under  the  Veil 
 of  Nature,  and  Flefh,  according  to  the  Glorious  Appearance,  which 
 makes  him  the  Object  of  our  Hope. 
 
 Jefus  Chrift,  as  he  is  the  Excellency  of  the  Spirit,  in  Heaven,  is 
 the  Objeft  of  our  Hope :  As  he  is  the  Spirit  of  Excellency  in  our 
 Hearts,  he  is  the  Life  of  Faith  in  us. 
 
 3,  Aft  of  Faith.  Tofaftenyour  Flefh  to  the  Crofs  of  Jefus  Chrift.  St 
 Paid  faith  of  himfelf  Gal.  2.  20     /  am  Crucify" d  with  Chrift; 
 
 I  have  two  Queftions  to  AsJc,  and  Anfwer.  1  Queft, 
 
(  V  ) 
 
 1.  Quell.  Was  Paul  perfectly  Crucify' d  according  to  the  Flefh,  when 
 he  was  once  brought  forth  into  the  light  of  the  Gofpel  f 
 
 Anf  No,  For  then  he  could  not  have  faid,  though  our  outward 
 Man  per  if) ,  our  inward  Man  is  renew '  d,  Day  by  Day.  2  Cor.  4.  \6. 
 The  Word  periflaing,  fignifies  in  the  Greek,  a  prefent,  and  contiuu'd 
 Ad,  or  flate  of  Decay. 
 
 Accordingly,  St  ?ml  faith  to  the  Corinthians  in  another  place; 
 2.  Cor.  4.  12.  Death  worhthin  us.  This  could  not  be,  if  the  Flefh 
 wei  e  quite  dead  in  him,  then  was  there  no  more  Matter  for  Death  to 
 work  upon. 
 
 2.  C^ueft.  Is  the  State  of  a  Christian  on  Earth,  only  a  Dying  Stated 
 A  Conformity  to  the  Death  of  Chrift,  and  no  more  ? 
 
 Anf.  The  State  of  a  Saint  under  the  Gofpel  yet  on  Earth,  is  a 
 mixt  State  of  living,  and  dying,  both  at  once :  He  is  ecjually  in  the 
 Death,  and  Refurrection  of  jefus  Chrift. 
 
 He  that  lives  by  Faith,  lives  in  the  Refurrection  of  Jefus  Chriih, 
 according  to  his  inner  Man :  For  the  Son  is  reveaTd  in  him,  by  the 
 Father,  that  is,  in  the  Spirit  of  Glory.  And  now  he  lives  ,  as  St. 
 Tad fpeaks,  Gal..  2  20.  Now  after  Death,  as  by  a  Refurre. 
 in  the  Refurreftion  he  lives  ;  yet  not  he,  as  he  is  a  Carnal,  or  I 
 ral  Perfon,  fo  he  is  Dead  *,  but  Jefus  Chrift  lives  in  him,  as  he  is  the 
 Lord  from  Heaven^  and  the  Quickning  Spirit. 
 
 Thus  a  Chriftian  is  in  the  Refurreftion  of  Jefus  Chrift,  according 
 to  his  New  Man :  But  he  is  in  the  Death  of  Chrift,  according  to  the 
 Old,  the  Natural  Man. 
 
 Thus  St.  Paul  fpeaks  to  the  Corinthians  in  the  place  mentioned  be- 
 fore ;  Death  worhthjn  us,  but  Life  in  you.  You  Glory  in  the  Flefh5 
 as  if  you  Liv'd,  and  Reigned,  "by  reafon  of  the  Glorious  Gifts, 
 which  put  forth  th&nfelves  in  your  Flefh.  But  notwithstanding 
 thefe,  the  Life  of  QpFlefh  is  a  Death  to  me,  and  is  Dying  by  the 
 Crofs  of  Chrift  in  me. 
 
 Death  works  in  a  Saint,  clothed  with  Flefh,  two  ways. 
 
 Firft,  He  dies  in  the  Flejh,  while  that  is  an  Oppreffion  and  Tomb- 
 ftone  upon  his  true  Life. 
 
 Secondly,  He  Dyes  in  the  Flejh,  while  he  endeavours  to  fubdue  the 
 Natural  Man,  and  to  Kill  it,  by  Coupling  it  with  the  Dead  Body  of 
 Jefus  Chrift.  . 
 
 He  that  is  indeed  a  Criftian,  feels  the  Motion  of  every  Flefhly 
 Lull;  in  him,  as  the  ftroke  of  Death  upon  his  Heart.     When  he 
 •is  inclofed  in  any  flefhly  Appearance,  it  is  a  true  Grave  to  him. 
 
 I  keep  under  my  Body,  faith  the  Apoftle,  1.  Cor.  9.  27.     Asa  Bird 
 
 when  it  flies,  cuts  through  the  Air,  before  her,  and  beats  down 
 
 *  the 
 
(7*) 
 
 the  Air  below  her,  with  her  Wings :  So  a  holy  Soul  makes  her  way 
 to  Spiritual  Objects ;  fhe  breaks  through  this  fleflily  Life,  by  the 
 force  of  her  Spiritual  Wings:  She  treads  down,  and  thrufts  from 
 her  flefhly  Appearances,,  with  the  Feet  of  Affe&ions :   So  (he  af- 
 
 cends.- 
 
 Vfe  2.  InftrucT:.  Make  the  Per/on  of  Jefus  Chrift -your  only  Booh.  All 
 the  Treafnres  of  Wifdom  and  Knowledge  are  in  Jefns  Chrift  •  faith  St. 
 Paid,  Colof.  2.  3.  You  may  find  the  Knowledge  of  all  Things  in  the 
 Perfon  of  Chrift.     That  will  appear  by  thefe  four  Inftances. 
 
 1.  Inft.  Chrifi  was  made  Fleft.  You  may  fee  the  fir  ft  Creation  in 
 its  firft  Conftitution,  the  whole  Compafs  and  Courfe  of  Nature  in  the 
 Flefh  of  Jefus  Chrift :  For  Chrift  was  not  made  Flelh  in  any  fingle 
 Perfon  of  Flefh  -,  but  in  the  Latitude  of  Nature,  Rooted  in  an  Uni* 
 verfal,  the  Divine  Perfon. 
 
 2.  Inft.  Chrifi  was  made  Sin.  Here  you  may  read  the  Fall  of  the 
 Creature,  the  whole  Hiftory  of  all  Evils,  appertaining  to  Life  or 
 Death,  as  they  are  adted  upon  the  Stage  of  this  World.  Chrift  was 
 made  Sin,  in  the  abftrad,  abfoiute  unlimited  Nature  of  it.  He  bears 
 the  Infirmities  and  Evils  of  all,  in  his  own  Perfon,  as  being  theRool 
 which  fprings  up,  and  the  Vein  which  runs  along  in  each  Perfon.u 
 
 3.  Inft.  Chrifi  is  made  a  Curfe.  Behold  the  Difcovery  of  all  the 
 Regions  of  Hell,  and  Devils  in  the  Perfon  of  Cftrift -,  as  alfo  of  the 
 Lake  of  Divine  Wrath,  into  which  all  the  Rivers  of  Hell  run,  where 
 they  begin  and  end. 
 
 4.  Inft.  Chrift  is  made  a  Quickmng  Spirit.  Now  all  the  Heavens, 
 with  their  feveral  Stories  of  Glory,  open  themfelves  to  you :  You 
 may  Travel  thro'  them  all,  with  all  their  Varieties  and  Afcents, 
 till  you  come  above  all  Heavens  to  the  Father,  in  the  Perfon  of  Je- 
 fus Chrift. 
 
 The  Knowledge  of  Things  in  the  Perfon  of  Chrift  hath  thefe  Ad- 
 vantages. 
 
 1.  Ton,  know  Things  m  Truth  ;  as  they  are. 
 
 2.  Ton  know,  and  fee  Things  with  Life",  in  him  is  Life,  and  the  Life 
 is  the  Light  of  Men,  Joh.  1.  4. 
 
 3.  Ton  fee  every  thing  in  its  own  Place;  So  you  fee  it  with  a  Beau- 
 ty, and  with  a  diftinct  Knowledge. 
 
 4.  Ton  know  all  Things,  as  they  lie  in  the  "Eternal,  and  Vniverfal  Con* 
 trivance  of  God:  For  you  fee  Things  in  the  Wifdom  of  God,  when 
 you  fee  them  in  Chrift. 
 
 5.  Ton  have  Communion  with  God  in  your  Knowledge :  For  he  that 
 knows  Things  in  the  Perfon  of  Chrift,  knows  them,  as  the  Goings 
 
 *     forth 
 
(.73) 
 
 forth  of  God :  He  converfeth  with  God  coming  forth  before  him, 
 in  thofe  Shapes  and  Ways.  For  this  is  Jefus  Chrifl:,  the  Heavenly 
 Image  coming  forth  in  the  Image  of  the  Creature. 
 
 Thus  much  for  the  Excellency  of  the  Gofpel  Pattern,  which  is 
 Chrifl:  in  Glory  *,  fet  forth  by  a  double  Diftin&ion,  from  Adam  in 
 Innocency  \  and  from  Chrifl:  in  the  Fiefh. 
 
 2.  Efficacy.  This  is  the  fecond  Thing  to  be  confider'd  in  the  Gof- 
 pel Pattern.  Beholding  the  Glory  of  the  Lord?  we  are  changed  into  the 
 fame  I  mage  ^    faith  St.  Paul. 
 
 Chrifl:  in  Glory  is  the  Spiritual  Image  of  the  Invifible  God.  He  is 
 both  our  Pattern  and  Principle,    changing  us  into  the  fame  Image. 
 
 The  Lord  Jefus  maketh  us  one  with  himfelf  three  Ways. 
 i.  One  in  Similitude: 
 
 2.  One  in  Nature. 
 
 3.  One  in  Perfon. 
 
 1.  One  in  Similitude.  As  we  have  born  the  Image  of  the  Earthly  ^  nv 
 [halialfo  bear  the  Image  of  the  Heavevly->  \  Cor.  1 5. 49.  St.  Paul  points 
 out  three  States. 
 
 1.  State.  In  which  we  bear  the  Image  of  the  Earthly  Man  alone.  This 
 is  the  Natural  State  before  Converfioa.     Of  this  he  faith,   We  have 
 
 born. 
 
 2.  State.  In  which  we  bear  the  Image  of  the  Heavenly  Man  alone. 
 This  h  the  Glorify'd  State  after  this  Life.  Of  this  the  Apoftle 
 faith,  We  fljall  bear. 
 
 3.  State.  Mixt.  In  this  we  bear  the  two  different  Images,  of  the 
 Earthly  and  Heavenly  Man,  both  at  once,  both  in  part,  imperfect. 
 This  is  the  prefent  State  of  a  Chriftian  on  Earth. 
 
 Thus  our  Saviour  maketh  us  one  with  himfelf,  in  Image  or  Simi- 
 litude. If  you  ask  how,  and  in  what  refpeel:  this  is,  St.  John  will 
 fatisfie  you  :  Of  his  Fulnefs  have  we  all  received  Grace  for  Grace^  1  Joh. 
 r.  16.  x*?tv  eW  %&?/7<k»  Some  expound  that,  Grace  for  Grace: 
 Grace  in  che  Gofpel,  for  Grace  loft  in  Nature.  This  were  to  make 
 an  Antichrift  inftead  of  Chrifl:  ^  the  Heavenly  Man  to  be  no  more 
 than  the  Earthly  Man  reftor'd. 
 
 The  Senfe  therefore  isr  that,  as  many  Lines  and  Colours  make  a 
 full  Beauty  *,  and  when  this  full  Beauty  brings  forth  a  Refemblance 
 of  itfelf,  it  is  done  by  making  Line  for  Line,  and  Colour  for  Colour: 
 So  we  are  made  one  in  Similitude  with  Jefus  Chrifl:,  by  receiving 
 from  his  Fulnefs,  Grace  for  Grace. 
 
 2.  One  in  Nature.  This  is  the  fecond  way  of  our  Saviour's  making 
 us  one  Image  with  himfelf:  He  that  is  joyrfd  to  the  Lord  is  one  Spirit^ 
 1  Cor.  6".  17. 
 
 L  Graces, 
 
t74) 
 
 Graces,  as  they  are  inherent  Qualities,  make  us  only  Pi&ures  of 
 Jefus  Chrift;  but  befides  this,  by  having  the  Spirit,  as  the  Subftance 
 of  theft  Qualities,  the  Soil  and  Ground  with  the  Flowers,  we  are 
 made  one  ia  Nature  with  Chi  ill ,  and  fo  not  Pictures  only,  but  the 
 Brethren  of  the  Lord  Jefus. 
 
 i  This  k  the  Difference  between  Adam  and  a  Saint:  Adam  had  the 
 Similitude  of  Chrift  in  a  different  Nature,  or  Subftance;  for  he  was 
 of  the  Earth,  Earthly  :  A  Saint  hath  the  Similitude  of  Chrifl  in  the 
 fame  Subftance  or  Nature;   for  he  is  the  fame  Subftance  or  Nature 
 for  he  is  one  Subftance  with  the  Lord. 
 
 St.  John  doth  further  confirm  this:  Whofoever  is  bom  of  God,  doth 
 not  commit  Sin-,  for  his  Seed  (that  is,  the  Seed  of  God)  abideth  in 
 him,  i  Job.  3.  9. 
 
 Adam  was  the  Son  of  God  $  but  it  was  only  by  Creation,  as  a  meer 
 Difcovery  or  R^prefentation :  Therefore  he  is  faid  to  be  made  of 
 God\  as  we  fay,  the  Sun  makes  another  Sun,  in  a  Cloud,  or  in  the 
 Water:  But  he  is  no  where,  that  1  remember,  faid  to  be  bom  or 
 ■begotten  of  God,  which  fignifies  a  Propagation  of  the  fame  Nature. 
 
 Jefus  Chrift  is  the  Son  of  God  by  Generation.  He  therefore  is 
 frequently  ft y I'd  the  Seed.  Neither  is  there  mention  made  of  the 
 Heavenly  Seed,  till  Jefus  Chrift  be  promised.  He  hath  not  the  Like- 
 aefi  only,  but  the  Life  and  Nature  of  the  Father-in  him. 
 
 Every  Saint  is  the  Son  of  God  by  Regeneration,  that  is,  by  a  Hea- 
 venly and  Divine  Generation,  in  which  he  is  Born  of  God  ;  com- 
 ing after  the  Earthly  Generation,  m  which  he  is  Born  a  Man,  of  a  Man. 
 
 As  he  receiveth  the  Human  Nature,  together  with  the  Image  in 
 the  firft  Generation;  fo  he  is  made  Partaker  of  the  Divine  Nature; 
 in  the  fecond,  he  hath  not  the  Similitude  only,  but  the  Seed  of  God 
 in  him.     Thus  a  Chriftian  is  one  Nature  with  Chrift. 
 
 3.  One  in  Perfon.     There  is  neither  Jew,  nor  Greek,  Bond  nor  Free^ 
 Male  nor  Female ,  but  all  are  one  in  Chrifl  Jefus,  Gal.  3.  28.  The  Word  is 
 *&,  one  Man,   one  Perfon.    Chrift  maketh  a  Chriftian,  one  Myftical 
 Perfon  with  himfelf. 
 
 Jefus  Chrift  and  a  Spiritual  Man  are  one  Perfon  in  the  Spirit. 
 
 There  is  this  Difference  between  Artificial,  Natural,  and  Spiritual 
 Things.  '  .     _ 
 
 Art  can  make  of  many  different  Pieces,  one  Form  or  Similitude. 
 
 Nature  can  make  of  many  different  Subftancesor  Natures,onePerfbu. 
 
 But  it  is  in  Spiritual  Things  alone,  and  by  a  Spirit,  that  many  Per- 
 sons become  one  Perfon. 
 
 In  the  Story  of  the  Man  poffefs'd  with  a  Devil,    the  Spirit  ia 
 
 09  anfwerU     My  Name  is  Legion,  for  we  are  many,  Mar.  5.  9> 
 
0  75  D 
 
 One  Spirit  was  a  Legion  of  Spirits,  by  the  Union  of  many  Perfon* 
 iu  one  Perfon. 
 
 So  it  is  much  more  in  Chrift  our  Saviour,  and  all  his  Saints,  in 
 the  Spirit  ;  each  of  them  is  a  diftind,  compleat  Perfon,  in  himfelf  *, 
 yet  all  are  one  Perfon. 
 
 Thefe  are  the  feveral  Ways,  in  which  the  Lord  makes  a  Saint 
 one  Image  with  himfelf.  The  Means  by  which  he  doth  this,  are  four. 
 
 i.  Means,  Manifeflation.     2.  Means ,  Propagation. 
 
 3.  Means,  Tranflation.        4-  Means,  Combination,  or  Marriage- 
 
 1.  Means,  Mamfeftation.  This  is  that  Means  expreft  in  the 
 Text :  Beholding  we  are  changed.  As  Jacob  laid  the  peeled  Rods  be- 
 fore the  Ewes  at  watering  :  So  Jefus  Chrift  fets  his  various,  and 
 naked  Excellencies  before  the  Soul,  when  fhe  is  big  with  Deflres* 
 By  this  Means  fhe  brings  forth  the  Likenefs  of  Chrift  in  herfel£ 
 Light  carries  along  with  it,  1.  Life.  2.  Love. 
 
 1.  Light  carries  Life  along  with  it.  In  the  Book  of  Job.  38.  3r. 
 We  read  of  the  fweet  Influences  of  the  Pleiades,  which  are  the  feven 
 Stars.  As  Jefus  Chrift  (bines  out  upon  the  Soul,  he  (beds  his  fweet 
 and  powerful  Influences  into  her,  by  which  fhe  is  fecretly  form'd 
 into  his  Image. 
 
 It  is  laid  of  Jefus  Chrift  *,  In  him  was  Life,  and  the  Life  was  the 
 Light  of  Man,  Joh.  1.  4.  A  fweet,  and  Spiritual  Place  !  Jefus  Chrift 
 is>  all  Life.  When  any  thing  of  his  Light  puts  forth  itfelf  in  the 
 Soul,  the  Light  is  Life.  As  it  fhews  Chrift  to  the  Soul,  fo  it  fhapes, 
 and  forms  the  Soul  into  the  Image  of  Chrift. 
 
 The  Light  of  Chrift  appearing  to  any  Spirit,  is  the  Life  of  Chrift- 
 a&ing  in,  and  feeding  upon  that  Spirit. 
 
 2.  Light  carries  Love  along  with  it.  Whom  not  feeing,  but  believ- 
 ing the  Love,  1.  Pet.  1.8.  The  Light  of  Faith,  without  Vifion,  brings 
 forth  a  Love  of  Jefus  Chrift. 
 
 Love'nnites,  and  transforms.  A  Love  of  Chrift  begets  a  Defire 
 of  Imitating,  and  PofTeffing  Jefus  Chrift.  It  fnffers  not  the  Soul 
 to  reft,  till  fhe  be  perfectly  like  him,  and  inwardly  united  to  him. 
 
 This  is  the  firft  Means. 
 
 2.  Means,  Propagation.     Jefus  Chrifl  is  the  everlafting  lather,  or 
 
 the  Father  of  a  World,  a  Generation,  the  New  Creature,  the  New 
 Creation  in  Man.  Ef.  9.  6. 
 
 As  the  Father  hath  fent  forth  Jefus  Chrifl  ;  fo  hath  Jefus  Chrifl  fcnt 
 forth  the  Saints  by  a  Spiritual  Propagation,  or  Generation. 
 
 Every  Generation  hath  a  Tranfmutation,  a  Death,  and  a  RcfurrcElion 
 going  along  with  it.    The  Fire  cafts  itfelf  into  the  Bofom  of  the  Wa- 
 
 L  2  tcx\ 
 
t70 
 
 ter,  as  a  Seech,  it  changes  the  Cold  of -the  Water  into  Heat  $  it  kills 
 the  prefeut  Life,  and  Form  of  Wafer.  It  brings  it  forth,  and 
 makes  it  to  rife  again  into  the  Form  of  Fire.  Thus  Chrift  in 
 Glory  falls  like  a  Spark  of  Eternal  Life  into  the  Soul,  there,  as  a 
 Seed  in  the  Ground,  he  draws  the  Soul  into  himfelf,  puts  out  its 
 own  Life,  putsoffits  own  Nature,  changeth  it  into  one  Image,  Life, 
 and  Nature  with  himfelf. 
 
 Thus  Jefus  Chrift  is  both  the  Father,  and  the  Seed.  A  Saint  fo 
 far,  as  he  is  yet  in  Flefh,  hath  the  Seed  :  So  far  as  he  is  made  Spiri- 
 tual, he  is  one  Seed  with  it. 
 
 3.  Means,  Tranflation.  St.  Paul  faith,  Te  are  dead,  and  your  Life 
 is  hid  with  Chrift  in  God,  Colof.  3.  4.  When  the  Sun  mines  full  up- 
 on the  Fire  in  the  Chimny,  the  Beams  take  hold  of  the  Fire,  and 
 fiery  Parts  ;  they  heighthen  thefe,  and  draw  them  upward  into 
 themfelves ',  The  Fire  is  dead,  and  the  Life  of  the  Fire  is  hid  in.  the 
 Sun-beams :  So  Jefus  Chrift  pouring  forth  his  Sweetnefs  and  Excel- 
 lencies upon  the  Soul  of  a  Man,  ravifheth  away  his  Love,  Life,  and 
 Spirit  from  the  Man  into  himfelf.  The  Man  is  now  but  a  walking 
 Monument  of  himfelf}  his  Life  is  wrapt  up  in  the  Excellencies  of 
 Jefus  Chrift. 
 
 When  Enoch  walked  with  God,  He  was  'not  :  for  God  took  him.  So 
 when  a  Saint  comes  to  live  with  Jefus  Chrift,  he  is  no  more  on 
 the  Earth,  among  Men,  in  himfelf  j  he  is  tranflated,  Jefus  Chrift 
 hath  taken  him. 
 
 -  4:  Means,  Combination,  or  Marriage.  A  Woman  by  Marriage 
 changeth  her  Capacity,  and  Activity,  flie  is  the  Image  of  her  Huf- 
 ba-nd,  and  mines  in  his  Beams  -,  (he  abides  no  longer  alone  in  herlelf, 
 but  by  the  Union  fhe  goes  forth  into  the  Image  of  her  Husband,  and 
 brings  forth  Children  to  him.  The  Lord  Jefus  makes  a  Spiritual 
 Marriage  between  himfelf,  and  the  Soul.  Now  the  Soul  is  never 
 alone,  nor  her  own}  Chrift,  and  fhe  are  together  in  Heaven^ 
 Chrift  and  fhe  are  together  on  Earth.  She  is  the  Wife,  and  the 
 Glory  of  Chrift  5  fhe  is  perpetually  going  forth,  out  of  herfelf,  into 
 Jefus  Chrift,  and  bringing  forth  herfelf  into  living  Images  of  Jefus 
 Chrift,  which  fhe  hath  abiding  in  her,  and  Chrift  j  in  which  alfo  fhe, 
 .  and  Chrift  abide,  and . d w ell  together; 
 
 A  D  IS- 
 
(  77  ) 
 
 A 
 
 DISCOURSE 
 
 O  F 
 
 PRAYER. 
 
 ROM.  viii.    a  6,  17. 
 
 Likewife  the  Spirit  alfb  helpeth our  Infirmities  \  for  we 
 know  not  what  wejhould  Tray  for^  as  we  ought  But 
 the  Sprit  it felf  maketh  Inter  ceffion  for  us  with  Groan** 
 ingSj  which  cannot  be  uttered. 
 
 j&nd  he  that  fearcheth  the  Hearts^  knoweth  what  is  the 
 Mind  of  the  Spirit ;  hecaufe  he  maketh  Inter  ceffion  for 
 the  Saints  according  to  the  Will  of  God, 
 
 PRayer  is  the  Soul  of  a  Chriflian;  For,    as  a  Man  is  divided  by 
 St.  Paul,    1  Tbejf.  5.  23.    foaGhriftian  hath  his  Spirit,  Soul? 
 and  Body. 
 The  spirit  of  a  Chriftian  rs  that  Life,    which  he  hath  above,  hid 
 with  Chrifi  in  God,   Col..  3.  3.    His :Body  is  his  Appearance  in  this 
 World,    The  Soul  is  that  Communion  which,  tbefe  two  have,  by 
 which  $hcy  mutually  pafs  into,  and  feed  upon  each  other. 
 
(7«) 
 
 Prayer  is  the  Breath  in  the  Noftrils  of  the  Spiritual  Man,  while  her 
 is  cloth'd  with  an  Earthly  Body.  Pbilofophy  teacheth  us,  that 
 Flame  in  the  Wood  is  fed  by  an  invifible  Flame,  into  which  ic  again 
 works  itfelf,  when  in  goes  out.  It  is  molt  experimentally  true  inChri- 
 ftianity,  that  Spiritual  Prayer  is  both  thefe,  viz.,  the  hidden  Life  of  a 
 Saint  above  in  Heaven,  working  itfelf  out  into  that  Life  which  he  hath 
 in  this  lower  Appearance  here  on  Earth  j  and  this  Life  below  in  the 
 fame  Ad,  working  itfelf*//?  into  the  Boforn  and  Fulnefs  of  that  Life 
 above. 
 
 I  intend  to  fpeak  of  Prayer,  and  have  for  that  End  chofen  thefe  two 
 Verfes,  in  which  St.  Paul  opens  the  Nature  of  it  fully,  and  Spiritu- 
 ally. 
 
 But  I  fhall  firft  fpeak  fomething  in  General  of  the  Scope  of  the  A- 
 poftle  in  this  place,  and  fo  make  way  for  my  Particular  Defign; 
 
 The  Apoflle,  from  the  Biginning  of  this  Epiftle,  hath  difcours'd 
 deeply,  and  largely,  of  the  chief  Myfteries  in  Godiinefs -,  of  God, 
 Chrift,  the  Law  of  Afo/^f,  the  Law  of  Nature,  Sin,  Wrath,  Eternal 
 Judgment,  the  Everlafting  Righteoufnefs. 
 
 In  this  Chapter  he  draws  down,  as  a  Corollary  from  all  his  former 
 Do&rin,  a ; Definition  of  the  State  of  a  Saint  by  Jefus  Chri(r,  while 
 lie  is  in  a  Cloud  of  Flefh. 
 
 This  Defcription  is  divided  into  thefe  two  Pans. 
 i.  The  Advantages  of  a  Saint  by  Ghrifh 
 2.  The  Allays  to  thefe  Advantages. 
 
 i .  The  Advantages  of  a  Saint  by  Chrift  reach  from  the  Beginning 
 of  the  Chapter  to  Part  of  the  17th.  Ferfe. 
 
 2.  The  Allays  to  thefe  Advantages  begin  at  the  latter  Part  of  the 
 17th.  Ferfe,  If  fo  he,  that  we  f^ffer  with  him,  &c.  St.  Paul  treats  of 
 thefe  in  a  mixt  manner. 
 
 Both  are  united  in  thefe  Verfes,  which  are  my  Text.  The  Spirit 
 beloeth  us:  The  Spirit  maketh  Inter cejfion  for  us :  He  that  fearcheth  the 
 Hearts,  knoweth  the  Mind  of  the  Spirit.  Thefe  Expreflions  fignifie 
 fome  principal  Advantages,  which  we  have  by  the  Coming  of  our 
 Lord  Jefus.  Infirmities :  We  know  not  what  to  Pray  for,  as  we  ought  : 
 Groanings.  Thefe  are  all  Teftimonies  of  thofe  Allays,  which  we  have 
 by  being  onrfdves  on  Earth,  to  the  Advantages  that  come  to  us  by 
 cur  Saviour^  being  afcended  into  Heaven. 
 
 Thus  thefe  two  Verfes  have  two  Parts,  which  lie  mingled  one  with-* 
 in  another. 
 
 1.  Part.  The  Confolations  of  a  Saint  in  Chrifir 
 
 a.  Part.  The  Croffes  of  a  Saint  on  Earth. 
 
 There 
 
(79  0 
 
 There  amounts  from  the  whole  Text  thus  divided,  this  one  Do* 
 Urin. 
 
 Dobl.  The  Life  of  a  Chrifiian  on  Earth  is  a  mixt  State  of  Comforts  and 
 Croffes. 
 
 My  Ends  in  propounding  this  Dotlrin,  is  to  take  occafion  from  it 
 for  a  more  particular  Opening  of  the  Chapter,  which  will  be  a  Prepa- 
 ration to  that  which  is  my  chief  Aim. 
 
 My  Method  in  the  Purfuit  of  this  Dotlrin,  for  the  Proof  and  Expli- 
 cation of  it,  fhall  be  to  divide  it  into  two  Heads,  of  Comforts,  and 
 Croffes  ;  and  to  fpecify  both,  as  1  find  them  fcatter'd  up  and  down  thro 
 this  Chapter. 
 
 But  1  mud  firft  give  you  a  Distinction  of  a  two- fold  Adoption* 
 
 1 .  Adopt.  Inward^  of  the  Spiritual  Man. 
 
 2.  Adopt.  Outward,  of  the  Natural  Man. 
 
 St.  Paul  makes  mention  of  the  firft  Adoption,  V.  15.  Te  have  received 
 the  Spirit  of  Adoption. 
 
 He  fpeaks  of  the  feeond  Adoption,  V.  23.  Waiting  for  the  Adoption,  to 
 wit,  the  Redemption  of  the  Body. 
 
 One  Adoption  is  already  to  a  Saint ;  the  Other  is  not  yet. 
 
 1.  Adoption  Inward.  This  is  that  of  the  Spiritual  Man,  or  of  the 
 Terfon  of  a  Chriftian  on  Earth,  by  the  Defcent  of  the  Spiritual  Man 
 into,  or  the  Difcovery  of  it,  in  the  Natural  Mah.  Therefore  it  is  ex- 
 prelt,  as  by  Receiving  ;  Te  have  received  the  Spirit  of  Adoption. 
 
 Jefus  Chrift  and  the  Spiritual  Man  are  both  one  Spirit,  1  Cor.  6.  1 7, 
 Thefe  Two  are  at  once  in  one  Spirit,  receiv'd  by  the  Per  [on  of  a  Saint 
 into  his  Earthly  Part,  as  Light  into  a  Candle-flick,  or  Liquor  into  a 
 Veffel,  2  Cor.  4.7. 
 
 The  Candleslick  fhines  by  the  Light  of  the  Candle,  but  is  flill  Dark 
 in  itfelf.  The  Veffel  may  retain  the  Tafte  and  Savour  of  the  Liquor, 
 but  is  not  chang'd  into  one  Subflance  and  Nature  with  it.  So  the 
 Natural  Man  receives  fome^Jightfome  Impreffions,  and  fweet  Qualifi- 
 cations from  the  Prefence  of  the  Spiritual  Man:  But  it  remains  never- 
 thelefs  in  its  own  Dark  and  four  Principle  ftill. 
 
 This  firft  Adoption-  comes  by  thefe  Steps :  The  Coming  of  the  Spi- 
 rit into  the  Soul ;  the  Revelation  of  Chrift  in  the  Soul ;  the  Form- 
 ing of  Chrift:  in  the  Soul ;  the  Difcovery  of  the  Spiritual  Man  there  ~, 
 the  Union  of  the  Spiritual  Man  in  one  Perfon  with  the  Natural  Man  ; 
 the  putting  forth  of  the  Spiritual  Life  in,  and  through  the  Natural 
 Life. 
 
 All  the  Comforts  of  a  Chriftian,  which  he  hath  by  Jefus  Chrifc 
 in  this  World,  come  by  this  Adoption,  and  depend  upon  it.    They 
 
&rs  proper'  to  the  Spiritual  Man,    and  concern  the  Perfonr  only  as  ir 
 abides  in  a  Spiritual  Principle. 
 
 Now  I  come  to  the  Comforts  themfelves,  as  they  are  rank'd  un- 
 der the  Heads  of  this  Flrfi  Adoption }  and  they  are 
 
 1.  Comfort :  The  opening  cf  the  Fountains  of  Life  in  the  Soul.  Thk 
 i's  the  Spirit  of  Life  in  Jefus  Chrifl,  v.  2.  The  Law  of  the  Spirit  of  Life 
 in  Jefus  thrift  hath  made  me  free ,  &c.  _ 
 
 You  that  have  receiv'd  this  Spirit,  need  not  borrow  your  Light 
 of  Life  from  another's  Light}  or  feek'the  Water  of  Life  in  the 
 Citterns  of  the  Creature  :  You  have  Eternal  Life  itfelf  made  mani- 
 feft,  and  bringing  forth  itfelf.  The  great  Deep  of  Eternity  is  dif- 
 cover'd  in  your  Hearts,  and  becomes  a  Well  of  Life  to  you. 
 
 A  Lacedemonian  invited  to  hear  one  Sing,  as  like  the  Nightingal, 
 as  pofliblej  anfwer'd,  what  need  I?  1  can  hear  the  Nightingal  her- 
 felf.  A  Spiritual  Chriflian  hears  the  f^oice  of  the  Turtle  itfelf  in  his 
 Land)  Cant.  2.  12.  He  hath  the  immediate,  and  powerful  Breathings 
 of  the  Spirit  of  Life  in  Chrifl:  Jefus  in  him. 
 
 2.  Comfort :  The  Law  of  Life.  We  by  Jefus  Chrifl;  have  an  in- 
 ward Principle  of  Life  for  a  Law  to  us.  The  Law  of  the  Spirit  of 
 Life,  v.  2.  The  inbred  Deilres  and  Delights  of  the  Spiritual  Man, 
 are  his  Rules,  by  which  he  is  to  govern  himfelf.  The  Commands, 
 by  which  he  h  fway'd,  are  his  own  free  Compliances  with,  aad  Com- 
 placencies in  the  Workings  of  his  own  Principle,  and  the  Aftings  of 
 that  Life,  which  is  Natural  to  him. 
 
 The  People  under  the  Law  cry'd  to  Mofes :  Do  thoufpeakto  us,  bat 
 let  us  not  hear  the  f^oice  of  God  any  more,  left  we  Die.  But  a  Chrift  ian 
 under  the  Gofpel  hath  a  quite  contrary  Language.  He  cries :  If  any 
 Creature  fpeaks,  or  the  Letter,  or  an  outward  Law  *,  I  fhall  be  dead 
 ftill.  Let  God  fpeak  within  me;  his  Words  are  Life,  and  this  Life 
 fhall  be  my  Law, 
 
 3.  Comfort :  Deliverance  from  Slavery.  The  Law  of  the  Spirit  of 
 Life  hath  made  me  free  from  the  Law  of Sin ,  and  Death)  V.  2. 
 
 This  is  a  Threefold  Deliverance. 
 
 1 .  From  the  Guilt. 
 
 2.  From  the  Power  of  Sin.- 
 
 3.  From  Death. 
 
 1.  Deliverence  :  From  the  Guilt  of  Sin.  There  is  no  Condemnation  to 
 them,  who  are  in  Jefus  Chrift,  who  walk  not  after  the  Flejh,  but  after  the 
 Spirit,  V.  I* 
 
 Jefus  Chrifl;  in  the  Spiritual  Man,  as  he  is  brought  forth  in  the 
 Natural  Man,  by  the  nearnefs  of  the  Glory,  puts  the  Beauty  of 
 the  Divine  Rightou&efs-  upon  the  whole  Pcrfon*    All  the  Blemifhes 
 
 of 
 
(  Si  ) 
 
 of  the  Natural  Manfii  it  is  comprehended  in  that  Perfon,  are  covert! 
 and  fwallow'd  up  in  the  Excellency  of  that  Righteoufnefs  and  Glory. 
 Who  ft  all  lay  any  thing  to  the  charge  of  God^s  Eletl  I  It  is  God  that  fjff» 
 
 ftifieth. 
 
 2.  Deliverence :  From  the  Power  of  Sin,  The  Spiritual  Man  fins 
 not,  nor  cannot  fin,  becaufe  he  is  born  of  God,  who  is  Light ;  fo  the 
 Powers  of  Darknefs  are  below  him,  and  cbain'd  fall:  under  his  Feet, 
 that  they  Gannot  reach  up  to  him.  The  Seed  of  God  abideth  in  him. 
 All  his  Workings  are  the  Springings,  Buddings,  and  Fruitfulnefs  of 
 this  Seed,  i  Job.  3.9. 
 
 As  for  thofe  Corruptions  which  break  forth  in  his  Natural  Man, 
 he  refHh  them,fo  far  as  he  fees  the  Power  of  Evil  in  them  ;  he  owns 
 them  not  for  his  Seed  ',  he  difclaims  them,  as  Tares  fown  by  the  Enemy 
 in  his>Field,    while  his  Saviour  fleeps  in  him,  and  he  Sleeps  in  his 
 
 Saviour. 
 
 But,  as  he  is  Spiritual,  he  fees  the  Power  of  the  Devil  fubjeft  to 
 the  Power  of  God  j  he  fees  the  Will  of  Jefus  Chrift  to  hide  and  with- 
 draw himfelf  5  thus  he  fubmits  not  to  the  Evil  Powers,  but  to  the 
 Power  of  Goodnefs  in  God,  which  fetteth  them  their  Work,  and 
 their  Bounds:  Thus  he  hath  Reft  under  his  Confii&s,  tho'  not  in  the 
 Will  of  his  Lufts,  yet  in  the  Will  of  the  Lord  Jefus,  concerning  thofs 
 Lufts,  who  ties  them  up,  and  gives  them  Scope  at  his  Pleafure. 
 
 3.  Deliverance  :  From  Death.  By  this  we  know,  that  we  are  pafs^d 
 from  Death  to  Life\  becaufe  we  love  the  Brethren,  1  Joh.  3-.  14.  When 
 the  Spirit  of  Jefus  Chrift,  who  is  Love,  is  pour'd.  abroad  in  our 
 Hearts,  and  all  the  Saints  with  him,  who  are  bound  up  in  this  Band 
 of  Unity,  and  live  together  in  this  Love;  then  is  Life  and  Immorta- 
 lity brought  to  Light  in  us,  for  the  Abolifhment  of  Death. 
 
 As  the  Sun  ever  fhines,  tho'  it  be  fometimes  ftept  behind  a  Cloudy 
 or  gon  under  the  Earth;  fo  doth  the  Spiritual  Man  of  a  Chriflian 
 ever  live  the  Life  of  God  in  Glory  ;  tho'  fometimes  it  ftands  behind 
 a  Corruption,  or  Temptation  in  this  Life*,  fometimes  in  goes  under 
 the  Earth  of  the  Natural  Man,  as  in  Death;  yet  all  this  is  only  to 
 the  Natural  Man,  to  itfelf,  it  lives  ever  with  Chrift  and  God. 
 
 4.  Comfort:  The  Teftimony  of  our  Sonjhip.  The  Spirit  witneffing 
 whio  our  Spirits,  that  we  are  the  Children  of  God,  V.  \6.  Jefus  Chrift 
 having  himfelf  rcceiv'd  the  Spirit  of  the  Eternal  Son,  which  is  the 
 Manifeftation  of  the  Godhead  in  the  Heavenly  Image,  fends  down 
 this  Spirit  into  his  Members.  This  Spirit  comprehending  all  Things 
 in  itielf,  from  their  Beginning  to  their  End,  holding  forth  God,  as 
 He  is  the  Fir  ft  and  the  Laft,  difcovers  us  to  ourfelves,  as  we  lay  ia 
 God  Eternally,  in  the  Loins  of  his  Love,  Power,  Glory ;  and  were 
 
 M  vfeafi 
 
 f 
 
1  «1 ) 
 
 fent  forth  from  thence.  By  this  Light  our  Spirits  alfo  are  awaken'd 
 into  a  Senfe  of  their  firft  Origiaal,  and  Heavenly  Relatione:  So  both 
 together,  the  Spirit  of  God,  and  our  Spirits^  bear  Witnefs  to  our 
 Sonfup. 
 
 Beiides  this,  the  fpringing  up  of  the  fame  Image  of  the  Godhead, 
 which  is  now  in  Jefus  Chrift,  in  our  Spirits,  by  the  Spirit  of  God, 
 is  a  mutual  Teftimony,  which  both  thefe  Spirits  give  each  to  other, 
 that  we  are  the  Children  of  God -,  one  by  Bringing  forth,  the  other 
 by  Bearing  the  Divine  Image. 
 
 5.  Comfort:  Communion  with  God.  We  cry  Abba  Father,  V.  15. 
 Jefus  Chrifl  hath  given  us  Accefs  to  God  in  one  Spirit,  Ephef  2.  18.- 
 .He  hath  made  a  living  Way  for  us  to  the  Father,  thro''  the  Veil,  that  is, 
 his  Flefo,  Heb.  10.  12.  Our  blefled  Saviour  by  deflroying  his  own 
 Flefh,  and  perfecting  himfelf  in  the  Spirit,  hath  made  a  Rent  in  the 
 Flefh  of  all  his  Saints,  by  which  God  in  the  Spirit  comes  forth  to 
 them,  and  they  come  into  him,  and  have  mutual  Communion  one 
 with  another  in  themfelves,  in  the  Heavenly  Image}  as  God  and 
 Adam  convers'd  together  in  Adam  in  the  Earthly  Image ;  which 
 Was  not  the  Living,  but  a  Bead  Way. 
 
 As  a  Child  exprefleth  his  Affe&ion,  Delight,  Confidence  to  his 
 Father ,  as  he  makes  every  Thing  acceptable,  as  he  obtains  his  De- 
 iires,  by  looking  up  in  the  Face,  and  crying,  Father:  So  a  Chrifti- 
 an,  with  an  Humble,  and  Familiar  Sweetnefs  cries,  Abba,  Father; 
 So  he  lets  forth  himfelf  into  God,  as  hisFulnefs;  he  draws  forth 
 God  into  himfelf,  as  his  Fountain. 
 
 As  a  Child,  and  the  Father  live  mutually  one  in  another;  as  the 
 Principle,  and  its  Image  feed  mutually  one  upon  another,  like  Fire 
 and  Flame:  So  do  God,  and  a  Saint  now  Live  in,  and  Feed  on  each 
 other  in  the  Spirit. 
 
 6.  Comfort:  An  Heavenly  Inheritance.  If  Children,  then  Heirs9 
 Heirs  of  God,  and  Joym-Jleirs  with  Chrifl,  v.  17.  We  are  made  by 
 Jefus  Chrift  in  fome  Part  and  Degree,  pofieflbrs  of  an  Inheritance, 
 which  we  come  to,  as  Heirs  of  God. 
 
 If  we  be  God's  Heirs,  then  the  whole  Earth,  with  all  that  is  in 
 it,  is  our  Inheritance.  For  the  Earth  is  the  Lortfs,  and  the  fulnefs  of 
 it,  Pf.  24.  1.  Heaven  is  our  Inheritance:  For  Heaven 'tis  the  Lor d\ 
 Pf.  1 16. 16.  Nay  God  himfelf  is  our  Inheritance:  For  God  is  an 
 Eftate  to  himfelf.  Nay,  Eahh  and  Heaven  are  our  Inheritance,  at 
 fcheir  beft,  at  their  higheft;  as  they  are  Divine,  Immortal,  Compre- 
 hended, and  ReprefentedinGod:  For  thus  they  are  God's,  He  lives 
 upon,  and  within  himfelf  altogether 
 
(*3  ) 
 
 We  have  this  Inheritance  fweeten'd  by  our  Partnerfinp,  or  rather 
 Fellowfhip  with  Jefus  Chrift  in  it:  For  we  are  Fellow-Heirs  with 
 Chrift,  not  by  a  Confinement  of  Parts  of  the  Inheritance  to  particular 
 Perfons,  but  by  a  Community  of  the  Whole  to  All.  We  are  Heirs 
 not  only  with,  but  by,  and  in  Chrift  \  by  being  One  with  him.  So 
 we  have  each  of  us  one  and  the  fame  Inheritance  with  Jefus  Chrift. 
 
 7.  Comfort.  The  Affurance  of  the  Refurretlion  of  the  Body,  V.  n.  If  the 
 Spirit  of  him,  that  raifed  Jefus  from  the  dead,  dwell  in  you  :  He,  that  raifed 
 up  Chrift  from  the  dead,  (hall  alfo  quicken  your  mortal  Bodies  by  his  Spirit, 
 that  dwelleth  in  you.  The  Spirit  of  God  is  in  the  Spiritual  Man  of  a 
 Chriftian,  as  in  his  Houfe  or  Temple,  where  he  lives  like  himfelf, 
 with  Freedom  and  Glory.  And  he  is  to  the  Natural  Man,  as  a  Seed, 
 which  will  firft  die  in  it,  and  with  it ;  then  raife  it  up  again  in  its  own 
 Principle  and  Power,  after  the  Likenefs  of  the  Spiritual  Man,  that 
 Both  may  reign  together  in  one  Divine  Spirit  and  Image. 
 
 Moreover  a  Chriftian  hath  yet  a  further  Advantage  by  Jefus 
 Chrift,  in  this  Particular.  He  hath  a  Fore-fight,  and  Pre-enjoy- 
 ment  of  this  Refurrection  of  his  Body,  by  the  Faith  of  the  GofpeL 
 The  Spiritual,  and  Glorious  State  of  the  Body  lies  in  the  Spirit,  as 
 in  its  Seed,  and  Root.  This  Spirit  is  difcovered  in  our  Souls,  by 
 the  Light  of  the  Gofpel,  in  which  Light  we  fee  the  Fulnefs,  and 
 Treafure  of  the  Godhead,  the  Riches  of  the  Kingdom  of  Chrift } 
 and  among  thefe,  that  Glorify'd  State  of  our  own  Bodies,  all  wrapt 
 up  in  the  Spirit,  and  feen  in  the  pouring  forth  of  the  Spirit,  to  be 
 brought  forth  by  that  Spirit,  in  their  feveral  Seafons. 
 
 Thefe  are  the  Comforts,  which  we  have  by  Jefus  Chrift,  and  our 
 fir  ft  Adoption  thro'  him. 
 
 APPLICATION. 
 
 Vfe  1.  A  Difcovery  of  the  Difference,  between  the  Times  before^ 
 and  face  the  Coming  of  our  Lord  Jefus  in  Flefh  and  Spirit.  What 
 Joy  ifhall  we  have  in  ourfelves?  What  Praife  (hall  we  give  to  God, 
 that  our  Lot  to  come  forth  into  this  World,  is  fallen  on  thefe  Times 
 of  the  Gofpel,  if  we  live  indeed  under  the  Gofpel  ? 
 
 There  are  two  Sweet  and  Glorious  Preeminences,  which  We,  who 
 live  after  the  Bleffed  Appearance  of  our  Lord  Jefus,  have  over  them 
 that  liv'd  before  it. 
 
 1. Preeminence.  They  had  not  the  Faith  revealed, We  have.  We  were 
 flout  up  unto  the  Faith,  which  fhould  afterwards  be  revealed,  Gal.  3.23. 
 
 God,Chrift,  the  Myfteries  of  Divine  Love,  Grace  and  Glory  lay  hid 
 
 M  2  under 
 
under  Carnal  Types,  as  Seeds  in  the  Ground ;  not  at  all  giving  any 
 Difcovery  of  themfelves  in  the  Spiritual  Image  to  the  Fathers  be- 
 fore Chrift. 
 
 But  We,  who  live  fince  Chrift,  fo  many  of  us,  as  have  Chrift  of 
 a  Truth  come  to  us,  in  our  Flefh  j  We  fee  the  Heavenly  Image  it- 
 felfof  Divine  Glories  and  Truths^  we  have  it  grown  up  within  the 
 Earthly  Image,  tho'  it  have  not  yet  broken  it  down.     This  is  the 
 
 JFaith  reveal 'd. 
 
 They  under  the  Law  had  fuch  Reprefentations  of  the  Spirit,  as 
 could  be  form'd  out  of  the  Rudiments  and  Principles  of  the  Flejh-, 
 which  is  to  the  Spirit,  as,  Darknefs  to  Light:  But  We  difcern  Sp$i 
 -ritual  Things  Spiritually,  i  Cor.  2.  14.  that  is,  by  Spiritual  Princi- 
 ples, in  a  Spiritual  Light,  according  to  their  Spiritual  Forms  or 
 .Appearances. 
 
 The  Flefh  was  a  Veil  to  thofe  under  the  Law:  They  could  fee  only 
 the  Shadows,  or  fhadowy  Images  of  Heavenly  Things,  as  they  were 
 wrought  upon. the -Veil,  2  Cor.  3. 15. 
 
 The  Flefh  is  a  Glafs  to  us,  who  are  in  the  Light  of  the  Gofpel; 
 We  fee  thro'  it,  and  fee.  the  Faces  of  Evangelical  Truths  (hining  in  it, 
 2,  Cor.  3.  18. 
 
 Suppofe  a  Man,    who  had  never  feen  the  Face  of  any  Man,  or  his 
 
 own,  fhould  hear  a  Man,  with  his  Head  wrap'd  up  in  a  thick  Veil, 
 
 fpeaking  of  the  Sweetnefs  and  Beauty  of  a  Man's  Face  to  him:    Let 
 
 this  Man  afterwards  ftep  behind  the  other  Man,  pull  ofFhis  Veil,  and 
 
 Ihew  them  both  their  Faces  together  in  a  Glafs. 
 
 This  is  a  Parable,  which  fets  forth  the  different  way  of  Communi- 
 on between  Jefus  Chrift  and  a  Saint  under  the  Law,  and  under  the 
 GofpeL 
 
 2.  Preeminence:  Death  hath  a  far  fweeter  AfpeR  to  thofe,  who 
 live  in  the  Light  of  our  Saviour's  Appearance,  than  to  thofe  in  the 
 Times  of  the  Law. 
 
 The  moft  Heavenly  among  the  Saints  of  old  had  dark  and  dreadful 
 Apprehenfions  of  Dying,  which  made  them  flirink  from  it,  and  chat- 
 ter at  the  Approach  of  it}  as  David,  and  Hezefoah. 
 
 The  Devil  then  had  the  Power  of  Death,  Heb.  214.  He  held  the 
 Fajfages  of  Death  under  a  Power  of  Dread  or  Bitternefs ;  and  the 
 State  of  Death  under  a  Power  of  Darknefs,  or  Silence.  They  faw  not 
 the  Beauties  of  this  World,  or  that  to  come  in  Death  :  One  was  pafs'd 
 away,  the  Other  was  not  yet  reveal'd,  but  lay  buried  to  their  Senfe 
 in  a  gloomy  Shade. 
 
 Therefore  David  cries,  In  the  Tit  wtio  fhdll  praife  thee  I  Pfal.  6.  5* 
 He  pitcheth  all  his  Hopes  and  Comforts  upon  the  Refurre&ion,  When 
 
 I  aw  ah 
 
(  *5  ) 
 
 /  anake  1  (hall  be  fatisfied  with  thine  Image,   Pial.  17. 15.     The  Glori- 
 ous Appearances  of  God  after  Death  lay  undifcover'd  to  them. 
 
 All  the  comfortable  Thoughts>  and  fweet  Communion,  which  they 
 had  with  God,  was  by  Types,  in  the  Image  of  the  Earthly  Man,  as 
 in  a  Figure. 
 
 The  Heavenly  Man  was  not  yet  come  down  out  of  Heaven  :  They 
 had  never  feen  the  Beauties  of  the  Godhead,  nor  handled  its  Glories  ia 
 bis  Form  and  Perfon. 
 
 When  therefore  Death  came  and  blotted  out  the  Earthly  Image of 
 Things,  all  Difcoveries  of  the  Divine  Nature,  all  Ways  of  enjoying 
 Fellow/hip  with  God,  or  with  the  Creature,  were  gon  to  their  Ap- 
 prehenfions.     This  made  them  fo  Melancholy  to  think  of  Dying, 
 
 But  to  Vs  the  Sun  hath  Ihi.i'd  forth,  and  enlighten'd  the  dark  Cor- 
 ners of  the  Earth. 
 
 The  Lord  Jefus  by  this  Coming  in  the  Gofpel  hath  aboliftfd  Death, 
 and  brought  ^Life  and  Immortality  to  Life,  2  Tim.  1 .  10.  The  Heavenly 
 Bridegroom  looking  forth  in  Beauty  upon  us,fufFers  Death  no  more  to 
 be  an  Appearance  of  the  Devil,  and  Wrath  -,  but  of  Himfclf,  and  Love. 
 He  hath  made  the  Shadows  of  Death  to  flee  away.  He  hath  open'd 
 us  a  clear  Profpetl quite  thro'  it,  and  fhewn  us  ^Paradife all  within,  at: 
 the  very  firfl  Entrance:  This  Day  thou  Jhalt  be  with  me  in  Paradife, 
 
 Jefus  Chrift  hath  brought  forth  in  us  the  Manifeftation  of  Himfelf* 
 which  is  no  Temporary  Type,  or  Earthly  Image  of  Heavenly  Joys, 
 which  can  die;  but  the  Eternal  Life  itfelf,  which  can  never  die. 
 
 St.  Pad  tells  us,  That  he  groans,  not  to  be  unclothed,  but  to  be 
 clothed  upon  with  his  houfe  from  Heaven,  when  his  Earthly  Tabernacle 
 fiatl  be  diffolv*d,  that,  faith  he,  we  may  not  be  found  naked.  Then  he 
 adds,  Now  he  that  hath  wrought  us  for  the  f elf -fame  thing  is  God,  who 
 hath  given  us  the  Earneft  of  his  Spirit,  2  Cor.  5.  5. 
 
 God  by  the  Gofpel  hath  difcover'd  Himfelfin  the  Spirit  within  us. 
 This  Spirit  is  Heaven  and  Immortality.  The  Life  of  our  Souls  being 
 united  unto  this  Spiritual  Appearance  of  God,  is  already  pafs'd  from 
 Death,  and  can  die  no  more.  It  Hands  in  this  Spiritual  Light,  and 
 fees  Death,  as  the  fweet  Overjhadowings  of  this  Eternal  Beauty,  which 
 puts  forth  itfelf  in  Death,  as  in  a  lively,  lovely  Form,  and  draws  the 
 prefent  Image  to  a  F^epofe  in  itfelf. 
 
 The  Soul  now  fees  itfelf  going  into  no  Darknefs,  defending  into 
 no  Pit,  when  the  Tabernacle  of  the  Body  falls ;  but  retreating  into 
 the  Spirit,  and  alcending  with  that  into  its  own  Freedom  and  Eul- 
 fiefs. 
 
 As  good  old  Simeon  Tung  over  his  Grave,  when  ie  had  the  Lord 
 Jefus  in  his  Arms,   Now  Lotd  lettefi  thou  thy  Servant  depart  in  Peace : 
 
 A 
 
(  S*  ) 
 
 fir  mine  Eyes  have  feen  thy  Salvation,  Luk.  2.  29.  So  may  a  Spiritual 
 Heart  meet  Death  with  Singing.  Now  I  can  let  my  Lulls,  my  Loves, 
 my  Life  go  with  Peace  and  Joy,  for  I  fee  tbee  my  Jefus,  thy  Life, 
 Love  and  Joys  in  Death  \  I  have  thee  already  living  in  my  Soul,  as 
 an  Earneft  of  thefe. 
 
 2.  Adoption,  Onward.  I  have  fpoken  of  the  jirft  Adoption,  on 
 which  depend  all  the  Comforts  of  a  Chriftian  in  this  Life.  That  was 
 that  Inward  Adoption,  which  is  of  the  Spiritual  Man,  living  in  the  Na- 
 tural Man. 
 
 St.  Paul  mentions  the  fecond  Adoption,  waiting  for  the  Adoption,  that 
 is,  the  Redemption  of  the  Body,  Rom.  8.  23. 
 
 The  Body,  in  St.  PauFs  Phrafe,  is  the  Outward  Man,  as  it  is  com- 
 pose of  both  Parts,  Soul  and  Body*  So  he  faith,  */  keep  under  my  Body, 
 1  Cor.  p.  27.  He  underftandsnotby  Body,  the  dead  Walls,  tht  fenfe- 
 lefs  Structure  of  Flefh  and  Bones ;  He  did  not  demolifh  thefe,  or  offer 
 anfy  unnatural  Violence  to  the^p.  But  he  means  the  Powers  of  Rea- 
 fon  and  Senfe,    which  are  the  Principles  of  a  Bodily  Life. 
 
 So  again  he  cr*  tout7  Wretched  Man  I  Who  jhall  deliver  me  from  tk$ 
 Body  of  this  Death?  YRom.  7.  24.  It  was  the  Death  of  Sin,  which  he 
 had  before  made  the  Ground  of  his  Complaint.  Sin  hath  its  Seat  in 
 the  Soul  Formally,  in  the  Body  due  Inftrumentally,  Occafiondly,  Mani~ 
 feftativety 
 
 An  Outward  Image  moulded  out  of  Duft,  or  Clay  ;  The  Outward 
 Life  of  the  Soul  in  this  Image,  as  it  is  not  the  Sun  itfelf  in  its  own  Orb 
 or  Heaven,  but  the  Warmth  of  the  Sun  on  Clay :  This  h  the  Natural 
 Man,  propagated  from  the  firft  Adam,  which  St.  Paul  calls  the 
 Body, 
 
 The  Adoption  of  this  Body  is  the  Spiritualizing  of  it,  the  Bringing 
 it  out  of  the' Earthly  Image,  which  is  the  Servant,  into  the  Heavenly 
 Image,  which  is4  the  Son. '  When  the  Natural  Man  (hall  be  made  Free, 
 it  flfall  live  together  with  the  Spiritual  Man  in  one  Divine  Principle, 
 Power  and  Glory  before  God  the  Father  of  Both. 
 
 I  muft  intreat  you  to  take  notice  of  one  Diftin&ion  of  the  Life  of 
 the  Soul  in  the  Body,  which  will  be  neceffary  for  the  further  clearing 
 of  this  Adoption. 
 
 The  Life  of  the  Soul  in  the  Body  of  a  Saint  on  Earth,  is  divided 
 between  a  twofold  Principle,  the  one  Natural,  the  other  Spiritual. 
 
 The  Soul  hath  its  Sublicence  at  once  in.  a  two-fold  Root ',  one  Heaven- 
 ly, tfte  other  Earthly.  It  partakes  of  a  two-fold  Life,  it  is  feverally  a£ 
 the  fame  time  Comprehended  in,  and  Sprung  forth  from  a  two-fold 
 Man,  in  the  fame  Body* 
 
 As 
 
(S7) 
 
 As  the  Spiritual  Man  difcovers  itfelf  in  the  Soul,  it  changes  the 
 Soul,  and  tranfplants  it  into  itfelf.  Thus  the  Soul  is  Inward,  Hea- 
 venly Divine  in  all  its  Objetls,  and  Operations.  This  is  the  firfi  Fruits 
 cf  the  Spirit,  and  the  Inward  Adoption. 
 
 But  as  the  Sod  ftill  abides  in  the  Principles  of  Nature,  fo  'tis  fub- 
 jeft  to  a  Bodily  Life  in  Flefh?  Sin  and  Sorrow.  Thus  it  waits  for  the 
 Outward  Adoption.  % 
 
 The  Soul  (landing  between  the  Spirit  and  the  Body  \  the  Angelical 
 Principle,  and  the  Vifible  Image,  naturally  looks  two  Ways,  or  may  be 
 confider'd  in  two  Parts.  The  Natural  Soul  in  one  Part  depends  im^ 
 mediately  upon  the  Angelical  Principle,  draws  inward,  and  upward 
 to  it.  The  Soul  in  the  other  Part  communicates  immediately  with  the 
 Body,  and  drives  itfelf  outward  into  that. 
 
 In  the  firfl  Part  the  Soul  partakes  of  the  firfi  Adoption  at  our  Re- 
 generation. In  the. tffcond Part  it  waits  for  the  fecond  Adoption  at  the 
 Refurreclion.  m   ' 
 
 All  the  Croffes  or  Calamities,  which  I  am  to  Treat  of,  as  the  half- 
 part  of  a  Ghriftian'j  Life  on  Earth,  and  my  D^jjin,  fpring  from 
 the  delay,  or  want  of  this  fecond  Adoption.  ^S  * 
 
 Thefe  Crofles may  be  compris'd  under  fix  Heads: 
 
 1.  Vanity*         .,4.  Contradiction. 
 
 2.  Bondage-         5.  Groans. 
 
 3.  Corruption.      6.  Pangs. 
 
 1.  Head:  Vanity.  St.  7W  defcribes  by  this  the  Natural  State  of 
 Man  :  The  Creature  was  made  fubjetl  to  Vanity,  Rom.  8.  20. 
 
 Vanitity  is  a'River  that  divides  itfelf  into  Three  Branches  z 
 1.  Emptinefs. 
 2:  Change. 
 3.  Confufion: 
 
 1.  Branch:  Emptinefs.  We  Read  of  the  manner  of  the  Creation: 
 The  Spirit  of  God  mov* d  upon,  or  above  the  Pace  of  the  Waters^  Gen.  %. 
 2.  As  the  Heavenly  Bodies  moving  over  the  Sea,  as  Buildings 
 ilanding,  Men  or  Horfes  going  on  the  Earth,  befides  a  River,  call 
 their  Images  into  the  Waters  of  the  Sea,  or  a  River,  and  beget  upon 
 them  new  Appearances  in  their  own  Likenefs ;  fo  is  the  State  of 
 Things  in  Nature. 
 
 The  Spirit  is  the  Truth  of  Things  in  their  Eternal  Principle.  This 
 $pirit  Hands  above  this  Creation,  which  is  as  a  Water  receiving,  not 
 the  Subftance  of  Things,  but  only  the  empty  Image. 
 
 The  Heathen  Philofophers  tell  US  of  a  Supreme  Mind  or  Vnderfiand* 
 ingy  ■•*$«'***  •?&>   which  Solomon  and  St.  Paul  exprefs  by  the  Name 
 
(88) 
 
 ■ 
 
 of  Wifdom.  This,  fay  they,  is  the  only  Son  of  Godi  la  him  alone 
 are  the  Original  Lives  of  all  Things,  which  is  their  Truth  and  Sobr 
 Hance.  Below  Him,  in  the  Rational  Principle,  which  is  the  Soul  of  the 
 Creature,  there  are  only  Forms,  or  Figures  of  Things.  Below  than 
 in  Senfe,  the  Shadows,  only  of  Things  are  to  be  found. 
 
 The  Stnfuai  Man  of  this  World  hunt/;  after  Shadows,  and  lies  down 
 in  the  midlt  of  them.  The  Rational  or  Wife  Man  Fealts  himfelf  on 
 Pictures. 
 
 'Animum  pillura  fafcit  mam.     The  Spiritual  Man  alone  feeds 
 
 on  Meat  indeed,  on  the  Subflance  of  Things. 
 
 This  is  the  firft  Branch  of  Canity,  Emptmefs. 
 
 2.  Branch  :  Change.  Sdomon  defines  the  Vanity  of  the  Creature, 
 in  part,  by  this  Change :  One  Gen.  *tion  goes,  another  comes  \  but  the 
 Earth  ahideth  for  Ever,  E^clef.  i .  4 , 
 
 The  Earth  is  the  'Radical  Vnity,  or  Fundamental  Principle  of  the 
 Creature.  God* hath  laid  the  Foundations  of  the  Earth,  that  it  Jkmtld 
 not  be  removed  for  ever,  Pf.  104.  5. 
 
 The  Earth  is  the  Foundation  of  the  whole  Creation.  This  abides 
 for  Ever  ;  Legwlam,  that  is,  for  an  appointed  Period,  or  Age,  to  a 
 hidden  Point  in  the  fpace  of  Things.- 
 
 The  Generations  are  the  Varieties  budding  out  of  this  Vnity ;  the 
 Appearances  which  fpring  out  of  this  Root:  Thefe  go  and  come, 
 They  are  all  Tranfitory  and  Momentany,  like  Enchanted  Buddings. 
 
 All  the  Things  of  this  World  are  only  in  Paffage  :  Fitint  non  Sunt; 
 fo  foon  as  they  are  put  forth,  they  are  put  out,  like  Beams ;  fo  fbon 
 as  they  are  out  of  the  Womb,  they  are  in  the  Grave. 
 
 Oat  compares  the  Work  of  God  in  the  World,  to  the  letting  of 
 a  Seal  upon  a  running  Stream  of  Waters.  The  Image  in  the  Seal  is 
 always  the  fame :  But  the  Impreffion  on  the  Water  is  ever  New, 
 ever  Changing  \  becaufe  the  Waters  under  the  Seal  are  continually 
 palling  away.  So  Slight,  fo  Fading  are  all  Things  to  the  Natural 
 Man. 
 
 3.  Branch:  Confufion.  St.  Paul  faith,  The  World  by  Wifdom  knew 
 not  God,    1  Cor.  1.  21. 
 
 The  World  is  by  Nature  an  Image  of  God.  This  Imaginary  Re 
 prefentation  of  God  in  the  World,  is  the  Wifdom  of  the  World. 
 
 This  Image  hath  a  twofold  Confufion  in  it  \  one  Natural,  the  other 
 by  the  Fall. 
 
 1.  There  is  by  Nature  in  this  Image  a  great  Diver fity,  and  Varia- 
 tion from  the  Original,  which  is  a  Confufion  upon  it.  As  in  the 
 Image  of  a  Face  in  the  Glafs,  the  Pcfture  is  contrary  to  the  living 
 Face  }  the  Right  Eye  of  that  being  over  againft  the  Left  Eye  of  this. 
 
 la 
 
(  h  ) 
 
 In  a  Book  the  mofl:  Beautiful  Things  are  reprefented  by  Black  Lines, 
 the  praightejr  Things  by  crooked  Scratches,  the  Greatcft  and  mod  Glo* 
 rioHs  Things  by  little  Spots.  It  were  impoflible  for  a  Man  by  ail  that 
 he  faw,  or  read  in  a  Book,  to  underiland  thofe  Things,  if  he  had 
 not  fome  Image  of  Beauty,  Greatnefs  and  Glory  before  in  his  Mind. 
 
 This  World  is  fuch  a  Book  of  God,  in  which  you  have  a  Reprefenta- 
 tion  of  him,  but  fo  confused ;  that  it  is  impoflible  to  know  any  thing 
 of  God  aright  by  the  Natural  Image,  except  you  have  firft  the  Spirt- 
 tnal  Image,  which  is  God  himfelf  form'd  in  your  Souls. 
 
 2.  But  now  the  Confupon  of  this  Image  is  far  greater  by  the  Fail : 
 For  the  Frame  of  Nature  within,  and  withoot  us,  is  now  become  like 
 a  Glafs  broken  into  many  Pieces.  So  Solomon  fpeaketh,  God  made. 
 Man  Vprigkt,  but  he  hath  found  out  many  Inventions,  Ecclef.  7.  29. 
 God  made  Man,  and  the  whole  World  at  fijrlt  one  entire  Piece,  one 
 Image"  of  himfelf.  But  now  this  Image  is  broken  by  the  Fall'mto, 
 many  Petty  Images,  and  fo  is  grown  a  Heap  of  Confupon. 
 
 Nature  was  at  firfl  a  fair  Book,  tho'  it  were  written  with  black 
 Letters:  But,  when  it  was  newly  written,  it  fell  into  the  Du/r,  is  now 
 all  blotted^  and  the  Letters  defae'd. 
 
 Thefe  are  the  three  Branches  of  that  Vanity,  to*  which  we  are  fub^ 
 jefl:  in  our  Natural  Part,  while  we  are  yet  in  the  Body, 
 
 2.  Head.  Bondage.  This  is  the  fecond  Head  of  Gropes.  St.  Pad 
 fignifies  this  to  be  our  prefent  State  in  the  Body,  a  State  of  Bondage  j 
 while  he  fpeaks  of  the  Redemption  of  tlx  Body,  as  that,  which  is  /«» 
 ture,  and  for  which  we  wait,  Rom.  8.  23. 
 
 We  are  in  refpedt  to  our  Natural  Part  in  a  two- fold  Bondage. 
 
 1 .  Bondage.  To  Worldly  Principles. 
 
 2.  Bondage.  To  Hellijh  Powers. 
 
 1.  Bondage.  To  Worldly  Principles.  St.  Paul  blames  the  Colojpan^ 
 that,  in  their  Religious  Parts,  and  the  Worlhip  of  God,  as  tho*  living 
 in  the  World,  they  werefubjetl  to  Ordinances  of  the  World  :  Touch  not, 
 tape  noty  handle  not :  which  things  perifo  in  the  upng,  Colof.  2.  20, 
 21,  22. 
 
 But  the  fame  Apoflle  teacheth  us,  That  God  hath  made  the  Belly 
 for  Meats,  and  Meats  for  the  Belly,  1  Cor.  6.  13.  Tho'  our  Spiritual 
 Man  be  fubjedt  to  neither  of  thefe,  yet  are  they  fubject  one  ta  ano- 
 another. 
 
 Likewife  Timothy  is  exhorted  to  drink  no  longer  Water,  but  to  aft  a 
 little  Wine,  for  his  Stomach's  fake,  and  jor  his  often  Infirmities,  1  Tim- 
 5.23. 
 
 So  then  we  in  our  Bodies  are  frill  in  Bondage  to  the  Rudiments  of 
 this  World,    and  under  a  Necefllty  of  being  fubjecl  to  Ordinances, 
 
 N  Touch, 
 
(90) 
 
 Touch,  Tafte,  Handle  Meats,  Drinks,  Cloaths,  that  we  may  live: 
 Touch  not,-  Tafte  not,  Handle  not  Poyfons,  Fires,  Wild  Beafts, 
 left  we  die. 
 
 It  is  true,  that  our  Lord    Jefus  did  both  cat  and  drink  with  his 
 '■Difciples  after  his  Rcfurre&ion,  when  he  had  a  Glorified  and  a  Spiri- 
 tual Body  :  But  this  was  of  Choice,    not  Nerejfuv.     This  was  not  out 
 of  'Bondage  to  a  Worldly  Principle,    but  from  the   Power  and  Freedom 
 of  a  Divine  Principle. 
 
 Our  BlelTed  Saviour  at  Pleafure  defcended  into  a  viable  Shape,  re- 
 ceived the  Life  of  the  Godhead  into  his  Body  for  the  Nourifhment  of 
 it,  from  below  -,  as  it  afcended  out  of  the  meaneft  Appearances,  and 
 convey'd  itfelf  in  them,  after  their  manner,  by  manifold  Changes. 
 Again,  He  could  at  Pleafure  retire  into  the  Angelical,  ox  Divine  Prin- 
 ciple, and  feed  his  Body,  as  well  as  his  Soul  immediately  upon  (lis  Fa- 
 ther. He  had  his  Liberty  to  receive  the  Divine  Influences  of  the 
 Godhead,  as  the  Sun,  by  the  way  of  Plants,  or  Beams. 
 
 But  we  are  confin'd  and  fentenc'd  to  till  the  Earth  for  the  Sufte- 
 nance  of  our  Natural  Life.  We  are  ftak'd  down  to  the  Earth 
 like  Beafis,  in  our  Bodies,  and  have  not  the  Privilege  of  Birds,  to 
 fly  in  the  Face  of  Heaven,  or  alight  on  the  Ground,  as  feems  belt 
 to  us. 
 
 We  are,  as  Children,  under  Governors,  living  in  the  Tuition  and 
 Power  of  Sun,  Moon,  Stars,  and  all  the  Elements.  We  are  Hot, 
 Cold,  Wet,  Dry,  Well,  Sick,  Sad,  Cheerful,  at  the  Difppfal  of 
 thofe  Mini  firing  Spirits,  which  God  hath  made  Flames  and  Winds, 
 Keb.  1.7. 
 
 2.  Bondage.  Hellijk  Powers.  The  Devil  is  the  God  of  this  World, 
 2  Cor.  4^4.  While  we  are  in  the  World,  we  are  in  his  Kingdom: 
 For  Jefus  Chrifi  faith,  My  Kingdom  is  not  of  this  World,  Joh.  8.  36". 
 
 So  far  as  our  Reafon  and  Senfes  depend  upon  this  Outward  Frame, 
 they  draw  in  the  Influences  of  the  Devil :  For  we,  in  our  Natural 
 Principle,  do  now  converfe  with  all  the  Creatures,  not  as  God  at  firfl 
 made  them,  but  as  the  Devil  hath  mafd  them,  and  ftampt  his  Image 
 -jpon  them,  and  infus'd  his  Spirit  into  them. 
 
 What  Chains  of  Darknefs  doth  the  Devil  lay  upon  us,  as  we  are 
 Parts  of  this  Creation  ?  We  cannot  raife  ourfelves  to  any  right  View  of 
 the  Creature,  much  lefs  of  God  by  the  Creature.  We  cannot  pierce 
 into  the  Principles  or  Powers  of  the  Creature.  All  thefe  are  poflefs'd 
 by  him,  who  hath  the  Power  of  Darknefs,  who  is  as  the  Rich  Man  : 
 We,  like  poor  Lazarus,  are  fhuc  out,  and  lie  bound  up  at  the  Gates 
 snd^Doors  only  of  the  Creation. 
 
 The 
 
C  9<  ) 
 
 The  Devil  is  faid  to  be  the  Spirit  that  rules  in  the  Air,  Ephcf.  2. 
 Our  Natural  Life  is  a  Tort  ion  of  this  Air.     Ceafe  from  Man,   who  ft 
 Breath  is  in  bis  Noftrils,  faith  God,  Jfa.  2.  22. 
 
 While  we  are  neceflitated  to  live  in  the  World,  the  D$vil  com- 
 eth  continually  in  us,  and  Mill  findeth  fomething  in  us  capable  of 
 him,  fuitable  to  him :  So  he  fallens  his  Temptations  and  Infections 
 upon  us. 
 
 The  Works  of  Nature  were  the  Works  of  God  by  Creation  :  They 
 had  in  them  a  Divine  Power  and  Appearance.  They  are  now  be- 
 come the  Works  of  the  Devil,  by  Sin :  They  bear  his  Infctipion  and 
 Image.  Thus  they  continue,  till  Jefus  Chrift  make  them  new  by  a 
 Regeneration,  and  fo  they  become  the  Works  of  Grace.  All  this  is 
 fignify'd  to  us  there,  where  Jefus  Chrift  is  faid  to  come  to  DilTolve; 
 the  Works  of  the  Devil. 
 
 Thus  much  for  the  fecond  Head  of  Crojfes,  Bondage. 
 
 3.  Head.  Corruption.  Bondage  and  Corruption  go  together,  The 
 Creature  Jhall  be  delivered  from  the  Bondage  of  Corruption,  Rom.  8.  21. 
 Our  Bondage  fprings  from  a  Corruptible  Principle  *,  and  this  Corfuf? 
 tion  is  the  Devouring  Power  of  that  Principle ,  to  which  we  are  in 
 Bondage. 
 
 Man  is  born  to  Sorrow,  as  Sparks  fly  upward,  Job  5.  7.  All  the 
 Appearances  of  Life,  Comfort,  or  Beauty  in  this  World  *,  all  Forms 
 of  Things  here,  are  but  as  Sparks,  which  rife  up  out  of  a  Principle 
 of  Darknefs,  and  immediately  refolve  themfelves  into  Darknefs  a- 
 gain  :  and  even  while  they  appear,  carry  along  a  dark  Shade  round 
 about  them,  like  a  Smoke  about  Flame. 
 
 This  is  that,  which  makes  all  the  Changes,  of  which  this  Life  is 
 full,  fo  fear'd  of  us,  fo  griev'd  for  by  us.  Every  Change  is  a  Death* 
 That  which  is  the  Delight  of  our  Eyes  is  gon,  and  goa  into  Dark- 
 nefs to  fee  Corruption.  So  much  of  the  Life  and  Love  of  our  Soul, 
 as  was  in  it,  is  'gon  down  with  it  into  the  Chambers  of  Death. 
 
 4,  Head.  Contradiction.  This  Contradiction  is  as. a  Civil  War  iu 
 the  Heart  of  a  Saint,  arifing  from  two  Men,  which  are  Enemies,  liv- 
 ing together  Upon  two  Contrary  Principles  in  one  Perfon. 
 
 Two  different  Lights  trouble  one  another,  if  you  look  upon  a 
 Picture,  or  read  in  a  Book  by  them:  So  do  thtfc  two  Lights  of  Na~ 
 ture,  and  Grace  in  a  Saint. 
 
 The  Spiritual  Light  mining  thro'  the  Natural  Man,  makes  all  the 
 Appearances  of  that  feeni  Monftrous.  The  Nat ural  Light  overfha- 
 dowing  the  Spiritual  Man,  makes  all  the  Difcoveries  of  that  to  feem 
 Riddles,  and  Ridiculous. 
 
 N  2  When 
 
(  9*  ) 
 
 When  any  Object  k  feen  thro'  two  different  Mediums,  ot  Mid- 
 dle-Spaces, as  a  Staff  thro'  the  Air  and  Water*,  that  which  is 
 Straight,  and  Fixt,  will  appear  Crooked,  and  Trembling.  A 
 Saint  fees  all  Spiritual  Obje&s  thro'  thefe  two  different  Medi- 
 ums, thro'  the  Spiritual  Man,  and  the  Natural.  From  hence  it 
 comes  to  pafs,  that  Divine  Things  are  prefent  in  him  after  a  per- 
 fe&  manner,  appear  in  their  own  perfect  Light  and  Likenefs  j  yet 
 they  are  fQQn.  by  him  imperfectly,  varioufy,  uncertainly.  This  St. 
 Paul  means,  when  he  faith,  We  know  not  what  to  Pray  for^  as  we 
 ought.  And  agiilQq  in  another  place,  He  that  thinks  he  knows  any 
 thing,  knows  nothing  as  he  ought  to  know  itA    I  Cor.  8.  2. 
 
 5.  Head.  Groans.  A  Saint  on  Earth  hath  double  Groans.  The 
 Creature  groans,  v.  22.  The  Spirit  groans  in  him,  v.  26.  The 
 Outward  Man  groans,  being  undermin'd  by  the  Inward,  and  ready 
 to  be  diffolv'd  by  the  Force  of  it,  ftrugling  to  come  forth.  The  /»- 
 ward  Man  groans,  being  imprifon'd  and  opprefs'd  by  the  Fief  Ay 
 Part. 
 
 As  a  hot  and  dry  Exhalation,  fhut  up  in  a  cold  and  moid  Va- 
 pour, makes  Thunder  and  Storms,  whilft  it  ftrives  to  rend  the 
 Cloud,  and  be  at  Liberty :  fo  the  Life  of  Grace  and  Nature  cry  out 
 in  their  mutual  Conflict,  and  are  in  an  Agony. 
 
 The  Life  of  Grace  cries  out  with  'David,  Wo  is  me,  that  Jfojourn 
 z/2  Mefecb,  Pfal.  120.  5.  and  with  St.  Paul,  Rom.  7.  24.  Wretch- 
 ed  Man,  that  I  am!  Who  Jljall  deliver  me  from  the  Body  of  this 
 'Death  ? 
 
 On  the  other  fide,  the  Life  of  Nature  complains,  like  Christ  in 
 the  Flejh,  J  have  a  Baptifm  to  be  baptized  with  by  the  Spirit,  as  by 
 rFire,  which  will  confume  me,  that  it  may  mrv  build  me  -,  and  how  am 
 Iftraightned  till  it  be  ov<r  !  The  Life  of  the  Spirit^  is  as  a  Fire fmt  up 
 within  me,  which  will  break  forth,  and  make  its  way  thro'  me^  by  de- 
 vouring me, 
 
 6.  Head.  Pangs.  This  is  the  iafi  Head  of  Crojfes,  which  fpring 
 from  the  Natural  Man,  remaining  yet  Vn-adopted,  Vn-redeemed. 
 The  Creation  travaileth  in'Pain  together,  v.  22. 
 
 St.  Paul  faith,  That  the  Woman  (hall  he  faved  as,  by  Child-bearing,  if 
 fhe  abide  in  the  Faith,  1  Tim.  2.  1 5.  Child-bearing  is  a  Figure  of  Sal- 
 vation to  the  Woman,  which  is  the  Flcjh,  or  Earthly  Image. 
 
 This  is  the  Mother,   and  the  Life  ofChrift  is  the  Seed  of  this 
 Woman.     In  Sorrow  doth  this  Mother  conceive,  and  bear  this  Hea- 
 venly Babe  in  her  Womb.     But  fhe  mull  bring  it  forth  by  Divifion, 
 ■and  a  DifTolution.     So  thatthe  Pangs  of  this  Child-hearing  are  the 
 vtme  .Pangs  of  Death. 
 
 The 
 
(  n  ) 
 
 The  Prieft's  Wife,  that  faw  her  felf  Dying  to  make  way  for  the 
 Xife  of  her  Child  in  the  World,  cryed  out,  hhabod,  that  is,  Where 
 is  the  Glory  ?  So  a  Saint  in  the  Body  feels  his  Pangs,  and  Throws  fo 
 ftrong  upon  him,  that  he  knows  he  miift  Die,  That  that  which  is 
 conceived,  and  formed  within  him,  may  Live.  Therefore  he  flill 
 cryes,  Where  is  the  Glory  ?  Where  is  my  Jefus  f  When  ftall  J  fee  this 
 Man-child  in  my  Embraces,  that  I  may  have  Joy,  and  remember  my  Sor~ 
 row  no  more,  becaufe  the  Bitter nefs  of. Death  is  paft  t 
 
 I  have  now  finiuYd  the  Second  Part  of  my  Doclrin,    The  Crojfes  of  a 
 hriftian  in  this  Life.     I  now  pafs  to  the  application  proper  to  this 
 
 C  rt- 
 
 life.    i.   Comfort.     They  fay  the   moft   Powerful     Antidotes  lie 
 
 jever  jnear  the  moft  dangerous   Poifons.     Saint  Pad  in  this  Chapter 
 
 mingles  a  Six-fold  Comfort  with  this  Six-fold  Crofs. 
 
 1.  Comfort.  The  whole  Creation  fv.ffers  with  thee:  We  know,  that  the 
 whole  Creation  groaneth,  and  travaileth  in  Pain  together  until  now :  V.  22. 
 
 Have  you  not  fo  much  Sympathy  with  the  whole  World,  whereof 
 yourfelves  are  a  Part,  nay  more,  Co-equal,  One  with  it. all  j  as  to  be 
 willing  to  fuffer  in  the  Sufferings  of  the  Whole,  of  All  \ 
 
 If  you  complaiu  of  your  Crojfes,  complain  of  your  Nature,  that 
 God  hath  made  you  a  Part  of  this  Creation7  and  planted  you  in  an 
 Earthly  Principle.  Or  elfe  complain,  that  God  hath  made  this  Creati- 
 on fuch  as  it  is,  and  appointed  fuch  a  Part,  to  fuch  a  Principle.  This 
 were  to  complain  of  the  whole  Defign  of  God,  and  fo  of  his  Eternal 
 Wifdom,  Goddnefs,  or  Power,  that  He  wanted  Wit  or  Wil!}  or  Strength 
 for  a  better  Defign. 
 
 2,  Gomforr.  All  the  Saints  fuffer  with  thee.  St.  Peter  faith,  That  the 
 fame  Sufferings  are  accomplifhed  in  our  Brethren,  all  over  the  WorlcL 
 And  St.  Paul  calls  it,  V.  17.  a  Suffering  together,  or  a  Suffering  with: 
 Him  is  put  in  there  by  the  Tranflator,  as  appears  by  the  Smallnefs  of 
 the  Letter.  The  Apoftie  leaves  it  at  large  to  be  underflood  of  a  Fel- 
 lowjhip  in  Sufferings,  not  with  the  Head  alone,  hut  with  the  whole 
 Body. 
 
 Sure  there  is  fome  thing. Excellent  in  Mifery  ,  when  all  the  Excellent 
 Ones  of  the  whole  Earth  in  all  Ages  have  a  peculiar,  joint  Share  in 
 if,  befides  that  common  Intereft  in  Sorrow,  as  they  are  Members  of  the 
 World. 
 
 Who  would  not  pledge  all  the  Perfons  of  Wifdom,  Worth,  and 
 Glory,  in  all  Times,  over  all  Places,  tho'  it  be  in  a  Bitter  Cup  f 
 
 Nay,  when  your  Heavenly  Father  fets  a  Crown  of  Thorns  upon 
 the  Heads  of  all  his  Sons,,  of  all  tljofe,  whom  he  defigns  Heirs  of 
 Immortality^  What.could  you  think,  if  he  fhould  p#fs  by  your  Heads? 
 
 Might 
 
( n  ) 
 
 Might  it  not  make  you  doubt,  that  you  were  no  Sons,  but  Baftards  ? 
 So  you  read,  Heb.  12.  8.  If  ye  be  without  Chaftifement,  whereof all  arc 
 Partakers,  then  are  ye  Baffards,  and  not  Sons, 
 
 3.  Comfort.  This  Life  is  the  Sea  fan  of  Suffering.  Jf  ye  do  fuffer  to* 
 gether,  that  yon  may  be  glorified  together,  v.  17.  The  Seaj on  of  Suffer- 
 ing is  Prefent;  the  Seajon  Qt  Glory  to  come.  Every  thing  is  Beautiful  i& 
 its  Seafon.  Ecclef  3.  1 r. 
 
 Sufferings  are  as  Beautiful  now,  as  Glory  hereafter:  For  this  is  their 
 Seafon. 
 
 You  lofe  nothing,  while  you  are  S'uffereing :  For  this  is  not  the 
 Seafon  for  any  other  thing. 
 
 Nay,  if  you  have  not  Troubles  in  the  Flefh,  you  lofe  your  Seafon. 
 Would  you  have  it  fo,  that  for  a  little,  vain  Eafe,  or  Pleafnre  in  this 
 World,  you  among  all  the  Saints,  when  you  come  into  Heaven, 
 fhould  fay,  I  have  loft  one  Seafon,  which  can  never  be  recovered  ? 
 There  is  one  State  of  Divine  Appearances,  one  Difcovery  of  God, 
 which  I  am  unacquainted  with,  and  can  never  behold,  becaufe  I  have 
 ffipt  the  Seafon  for  it. 
 
 4.  Comfort.  Croffes  are  Steps  to  Glory,  v.  22.  //  fo  be  ye  fuffer  with 
 Htm,  that  we  may  be  glorify*  d  with  him.  There  is  certainly  fome  Great 
 atid^Divine  Secret  m  this,  that  there  is  fuch  a  Connexion  between  Suffe- 
 rings and  Glory. 
 
 When  the  Sun  is  neareft  to  us,  it  cafts  no  Shadows  at  atl,  or  the 
 lead  Shadows,  at  Noon  in  the  midft  of  Summer.  But  when  it  is  fur- 
 fheft  from  us  in  the  Sonth,  towards  the  Eaft,  or  Well,  as  in  the 
 Morning,  Evening,  or  Winter,  it  makes  large  Shadows.  When  any 
 Object  is  near,  it  gives  fair,  and  clear  Images  of  itfelf :  But  if  it  be  far 
 removed  from  us,  it  fends  forth  Images  dark  and  confufed. 
 
 -So  the  lowefl  Glories  of  the  Godhead,  which  are  neareft  to  the  Crea- 
 ture, bring  forth  themfelves  into  the  Beautiful  and  Pieafent  Things 
 of  the  World,  as  clear  Images  of  themfelves,. 
 
 But  the  higheft  Excellencies,  which  are  mofl  above  us,  in  the  re- 
 mofesl  Reg-ions  of  the  Divine  Effence ;  thefe  call  from  themfelves  the 
 dark  and  fad  Things  of  this  Life,  as  their  confufed  Shadows. 
 
 Sufferings  then  are  the  highefi  Glories  of  God  in  their  Shadow,  and 
 Seed  :  When  thefe  Sufferings  return  into  their  Original,  and  bring 
 forth  their  proper  Fruits,  they  break  up  into  the  chiefeft  Beauties  and 
 Joys  of  Heaven. 
 
 5.  Gomfort.  The  Spirit  of  God  fuffer  s  with  us,  and  affifis  m  in  our  Suf- 
 ferings. 
 
 The  Spirit  helpeth  our  Infirmities,  that  IS,  helps  to  bear  them  together 
 with  m.    The  Spirit  is  the  Comforter,    We  cannot  then  want  Comfort 
 
 in 
 
 
 
(95  ) 
 
 in  our  Calamities,  if  we  have  his  Preface  in  them.  Nay,  our  Mi  ft* 
 ries  themfelves  cannot  but  be  Comforts,  if  He  be  in  them  with 
 Vs  j  and  They  together  with  "Us  be  in  Him,  whofe  Nature,  and  Ef- 
 face it  is  to  be  a  Comforter. 
 
 Our  Groans  themfelves  are  a  fweet  Harmony,  Divine  Breathings, 
 the  Mafick  of  Heaven  5  if  they  come  from  Him,  who  is  the  Holy 
 Spirit  of  7V«f &  and  Comfort. 
 
 The  Sjp/w,  who  fuffers  with  us,  and  to  us,  is  God.  Can  any 
 thing  be  ///,  or  not  Supremely  Good,  in  which  God  himfelf  hath  a  (hare  ? 
 .  tf.  Comfort.  Our  Afflictions  are  all  from,  and  for  God.  The  Crea- 
 ture is  not  willingly  made  fnbjeEl  to  Canity  *,  but  for  his  fake,  who  hath 
 fubjetied  it,  faith  St.  Paul.  God  fubje&s  us  to  the  Evils  of  this  Cre- 
 ation, for  his  own  fake. 
 
 1.  Our  Afflictions  are  from  God.  Job  found  a  great  Strength  in  that 
 Argument :  Shall  we  receive  Good,  and  not  Evil  from  the  Hand  of  God? 
 The  Hand  of  God  makes  Evil  Good,  as  it  comes  forth  from  it. 
 
 Good  and  Evil  are  but  the  fame  Good  varied,   as  they  are  in  the' 
 Hand  of  God. 
 
 2.  Our  Afflictions  are  for  God.  The  Nature  of  God,  as  it  Lives 
 and  Works  in  itfelf,  difplays  it  Perfections  in  our  Affiiclions.  If  we 
 Should  not  have  Croffes,  the  Godhead  could  not  have  its  Courfe,  then 
 it  could  not  be:  For  the  Godhead  is  like  a  Flame,  which  cannot  be3 
 if  it  be  not  free.  • 
 
 Which  then  would  you  chufe,   to  have  no  Croffes,  or  no  God? 
 
 Thus  much  for  this  Vfe  of  Comforts. 
 
 2.  life.  Thankfulnefs.  While  we  are  in  the  Body,  we  are  in  the 
 Natural  Man,  as  a  frail,  flight  Bark.  The  Spirit  of  the  Devil,  is  as 
 a  Sea,  on  which  we  ride  in  this  Bark :  Millions  of  Devils  are  the 
 Surges  and  Waves  of  this  Sea  j  fome  raging  to  beat  us  in  Pieces  mf 
 others  opening  to  fwallow  us  up.  Yet  we  are  preferv'd,  and  have 
 Comfort  in  this  Voyage,  becaufe  Jefus  Chrift  is  with  us  in  the 
 Ship. 
 
 Then  let  us  not  fear  the  nearefl  and  greateft  Dangers,  being  kept 
 fafe  in  this,  which  is  the  nearest  and  greateft  of  all,  the  Power  of 
 Nature,  and  ail  the  Devils,  which  both  have  us  in  their  Coafts  and 
 Chains. 
 
 So  much  for  this  firfi  Dotirin. 
 
 I  have  hitherto  fpoken  of  my  Text  in  General,  as  it  hath  Relation 
 to  the  whole  Chapter.     I  come  now  to  fpeak  of  it  in  that  particular 
 Refpeft,  which  it  hath  to  my  Defign,  which  is  Prayer, 
 -  So  thefe  two  Verfes  have,  three  Parts, 
 
 1.  Eart, 
 
(  9«  ) 
 
 ? .  Part.  The  Ground  of  Prayer. 
 
 2.  Part.  The  Nature  of  Prayer. 
 
 3.  Part.  The  Anfwer  of  Pray  en 
 
 1 .  Part.  The  Ground  of  Prayer.  This  lies  in  thefe  Words  :  Like- 
 wife  the'  Spirit  helpeth  our  Infirmities^  for  we  knon?  not,  what  to  Pray  for, 
 as  we  ought. 
 
 This  Part  hath  in  it  four  Particulars. 
 
 1.  Particular.  The  chief  Maker  of  Prayers. 
 
 2.  Particular.  The  Occafion. 
 
 3.  Particular.  The  General  Aftings  upon  this  Occcafion. 
 
 4.  Particular.  The  Reafon  of  thefe  Actings. 
 
 1.  Particular.  The  chief  Maker  of  Prayers.  This  is  the  Spirit. 
 Likewife  the  Spirit,  &C  It  is  the  Spirit,  not  in  his  Power  and  Influence 
 only  ;  but  in  his  Perfon  and  Prefence.  For  fo  St.  Paul  fpeaks,  in  the 
 next  Words  with  a  Note  of  Emphatic  alnefs,  and  Personality :  The  Spirit 
 himfelf. 
 
 The  Spirit  is  God  in  a  threefold  Refpect. 
 
 1 .  Refpedt.  To  the  Divine  Fffence. 
 
 2.  Pvefpect.  To  the  Perfons  in  the  Trinity. 
 
 3.  Refpect.  To  the  Power  in  the  Creature. 
 
 1.  Refped.  To  the  Divine  Effence.  Thus  this  Spirit  is  God.  And 
 thus  God  K  calPd  the  Spirit,  as  Spirit  is  a  Name  of  Vnity,  Purity,  and 
 Power.  God  is  a  Spirit  ',  and  they  that  Workup  him,  muft  Worfhip  him 
 in  Spirit  and  Truth,  Joh.  4.  24.  Truth  includes  thofe  three  in  it, 
 Vnity,  as  being  Confonant  to  itfelf  \  Purity,,  as  being  Vn-corrupt,  Vn- 
 mhct',  Power,  as  Comprehending  All  in  itfelf.  So  Spirit  and.  Truth  are 
 con-joyn'd. 
 
 2.  Refpecl.  To  the  Perfons  in  the  Trinity.  The  Spirit  in  this  Senfe 
 is  God,  the  Third  Perfon  in  the  Trinity:  There  are  three,  that  bear  re- 
 cord in  Heaven,  the  Father,  the  Word,  and  the  Holy  Ghoafty  or  Spirity  1 
 Joh.  5.  7. 
 
 The  Spirit  in  this  Acception  fignifies  a  Confpiration  of  many  Per- 
 f°ns,  or  perfefb  Appearances,  of  God  the  Father,  the  Son,  all  his  Sons  in 
 One.  Keep  the  Vnity  of  the  Spirit  in  the  Bond  of  Peace,  Ephef.  4.  3,  4. 
 There  is  one  Body,  one  Spirit.  The  Spirit  is  a  Vnity  by  a  Bond',  fuch  a 
 Vnity  as  binds  up  into  One,  a  Body  of  many  diltinct  Members,  each 
 of  which  is  at  leafl  a  Son  of  God. 
 
 3.  Refpecl.  To  the  Power  in  the  Creature.  We  call  the  Principles  and 
 Powers  of  Things,  in  which  all  their  Virtue  and  Beauty  lies  wrapt  up, 
 Spirits.  The  Spirit  is  God,  as  he  is  in  the  Soul  of  Man,  and  becomes 
 there  the  Seed,  Principle,  Spirit  or  Power  of  an  endlefs  Life.  So  God 
 in  Jefus  Chrift,    that  is,   in  Vnion  with  the  Creature,    is  calPd  a 
 
 Quickning 
 
 . .      k 
 
(97  ) 
 
 Quickhing  Spirit:  The  Uft  Adam  was  made  'a  Quickning  Spirit,   I  Cor. 
 
 15.  45. 
 
 The  Spirit  in  the  Firft  Refpetl,  is  the  Father  of  us  all :  In  the 
 Second,  the  Mother  of  us  all,  the  true  Church  :  In  a  Tfc/raf,  the  Life 
 of  us  all,  the  only  true  Principle  of  Grace  and  Glory. 
 
 The  Spirit  becomes  the  chief  Maker  of  Prayers,  by  thefe  three  Re* 
 fpetts  con-joyrfd,  as  by  fo  many  orderly  Steps:  As  He  is  the  Supreme 
 Spirit,  our  Fountain:  As  He  is  the  Vniverfal  Spirit,  our  Fulnefs:  As 
 £k  is  the  Quickning  Spirit,  our  £//<?,  flowing  forth  in  us,  and  filling 
 
 us.  • 
 
 This  is  the  firft-  Particular  in  the  Ground  of  Prayer. 
 
 2.  Particular.  The  Occaftm,  our  Infirmities.  Likewife  the  Spirit 
 helpeth  our  Infirmities.  'Ad-twa/,  Infirmities,  fignifies  a  Privation  of 
 Strength  •,  a  want  of  Strength,  where  it  hath  been,  Jhould  be,  is  in 
 the  Principle  of  ic  ^  but  is  hindred  from  putting  itfelf  fo.cb.  This  is 
 the  Occafion  of  Prayer,  and  the  Spirits  Frsfence  in  Prayer  :  The  Life  of 
 our  Heavenly  Man  obfeur'd,  and  opprefs'd  under  out  flejlrfy  Parr. 
 
 3.  Particular.  The- General  sittings  upon  this -Occafion.  Thefe  are  all 
 wrapt  up  in  that  Word  Helpeth,  evv&flih&pQtvtlaji.  The  Word  la  the 
 Original  is  a  Decompofitum,  or  Tri-compofitum ',  a  Compound,  upon  a 
 Compound.. 
 
 This  WW,  which  is  Tranflated,  Helpeth,  bdng  taken  to  Pieces, 
 fignifies  plainly  a  fourfold  Help : 
 
 1.  Help,  A  Reception:  KApPchsleu,  receiveth.  The  Spirit  takes 
 our  Infirmities  upon  himfelf.  When  Jefus  Chrift  cur'd  Maladies,  this 
 Reofon  is  £iven  of  it  out  of  the  Prophet :  He  bare  our  Sickneffes,  and 
 took  our  Infirmities,  Matt.  8.  17.  Jefus  Chrifl  took  away  Sickneffes, 
 by  taking  them.  He  made  himfelf  who  was  Eternal  Life,  one  with 
 the  Powers  of  Death,  and  fo  fubdu'd  them  to  himfelf. 
 
 The  Spirit  helpeth  our  Infirmities  after  the.  fame  manner-,  by 
 owning  them,  by  difcovering  itfelf  at  the  Root,  as  the  Root  of  them. 
 So  it  fuftams,  fweetens,  fubdites  them. 
 
 This  is  the  firft  Help. 
 
 2.  Help.  A  Refiftance,  &v\ik&ij.$<w{\<U)  receiveth  with  Oppofition.  As 
 he  that  fwims  againfl  a  Stream  receives  the  Waters  upon  his  Bofom, 
 that  he  may  bear  himfelf  up  against  them,  and  make  his  way  thro5 
 them :  So  the  Holy  Spirit  in  the  Soul  of  a  Saint,  takes  the  Infirmi- 
 ties of  a  Sain:,  that  it  may  make  its  way  thro5  them  ;  that  it  may 
 bear  the  Burthen  of  them,  and  bring  forth  a  Beauty  thro'  them. 
 
 3.  Help.  Relief,  *flt\a{Jifi(iy{la*,  the  Spirit  bears  our  Infirmities 
 in  our  Stead*  Tiberius  the  Emperor,  in  the  Simmer-time,  was  Fear- 
 ing in  a  Grot,  a  Cave  under  Ground  ;  the  Earth  over  his  Head  be- 
 
 O  gan 
 
gan  to  crack,  and  was  like  to  opprefs  him  with  its  Fall:  Sejanus,  the 
 great  Favourite,  call  himfelf  upon  his  Hands  and  Knees  \  fo  hover- 
 ing over  his  Miller,  bore  offche  weight  of  the  ruinous  Earth  from 
 him  upon  his  own  Back.  So  the  Holy  Spirit  fpreads  itfclf  over  us, 
 and  interpodng  between  oar  Perfons,  and  the  WeaknelTes  of  our 
 Perfons,  itfelf  bears  them  up,  that  they  may  not  fail  fiat  upon  us, 
 and  break  us  in  Pieces. 
 
 4.  Help.     Vnion,  rvvttylitetiAfldvfltu,  the  Spirit  takes  and  bears  off 
 our  Infirmities  together  with  us.     It  is  faid,  Rom.  8.  16.  The  Spirit  it- 
 felf  witneffeth,  together  with  our  Spirits,  that  we  are  the  Children  of  God, 
 The  Spirit  Himfelf  unites  its  Perfon  immediatly  with  our  Spirits  m 
 Perfon,  that  both-become  one  Spirit,  in  Sufferings,  and  in  Joys. 
 
 St.  Paul  faith,  The  Man  is  not  without  the  Woman,  nor  the  Woman 
 without  the  Man  in  the  Lord.  The  Woman  is  of  the  Man,  and  the  Man 
 by  the  Woman,  1  Cor.  1  r.  1 1,  12.  So  in  Jefus  Chrifi,  the  Biefled  Spi- 
 rit is  not  without  the  Spirit  of  a  Saint*,  nor  the  Spirit  of  a  Saint, 
 without  that  Spirit :  But  they  are  as  Husband  and  Wife,  united  in  all 
 their  Inter  efls  and  Out-goings.  A  Saint's  Spirit  is  of  the  Holy  Spirit  *, 
 the  Holy  Spirit,  is  by  the  Spirit  of  g  Saint  Thus  Both  together  fweetly 
 bear,  as  each  for  other  3  Both  together  ftrongly  beat  back  every  Infir- 
 mity, and  Infliction* 
 
 Thus  much  for  the  third  Particular  m  the  Ground  of  Prayer ;  which 
 is  the  General  Ablings. 
 
 4.  Particular.  The  Reafon  of  thefe  Actings.  This  is  laid  down  in 
 thofe  Words :  Tor  we  know  not  what  to  pray  for,  as  we  ought.  The 
 Reafon  of  the  Spirits  Help,  is  our  Vnskilfulnefs  both  in  the  Matter 
 and  Manner  of  Prayer.  As  Jefus  Chrift  faid,  Of  that  day  and  hour \ 
 knoweth  no  Man,  no  not  the  Son  of  Man,  but  the  Father,  which  is  in 
 Heaven,  Mar.  13. 32.  The  Perfon  of  God,  was  in  a  twofold  Capacity 
 in  Chrift:  One,  as  it  was  Abfilute,  and  in  itfelf:,  fo  it  was  the  Father^ 
 and  one  with  the  Father,  who  knows  all  Things:  The  other,  as  if* 
 was  in  the  Flefh,  and  under  the  Form  of  the  flrfl Creation  *,  fo  it  was 
 ignorant  of  the  laft  Day. 
 
 In  like  manner,  the  Life  of  Chrifi  in  a  Saint  hath  a  twofold  State : 
 Brft,  it  is  Perfect  and  Compleat  with  Chrift  in  God.  So  it  is  one 
 with  the  Spirit  himfelf,  as  he  is  in  the  Freedom  and  Fulnefs  of  his  own 
 Perfon*  Secondly,  it  is  Imperfeft,  as  it  is  in  the  Natural  Man  of  a 
 Saint*,  fo  it  is  under  a  Veil,  and  knows  not  what,  or  how  to  ask  in 
 Prayer,  but  as  it  it  is  Prompted,  and  Ajfifted  from  within  the  Veil. 
 
 I  have  done  with  thtfrfi  Part  of  my  Text :  The  Ground  of  Prayer  o 
 I  come  now  to  the  fecond  *  The  Nature  of  Prayer. 
 
 20  Part 
 
(99  ) 
 
 2.  Part  The  Nature^of  Prayer.     But  the  Spirit  himfelf  maketh  Inter* 
 cejfion  for  us,  with  Groaning*  which  cannot  be  uttered. 
 
 This  is  the  Nature  of  Prayer,  which  confifts  of  two  Things. 
 
 1.  The  Intercejfion  of  the  Spirit. 
 
 2.  The  Manner  of  that  Intercejfion. 
 The  Interceffiott  of  the  Spirit.    This  Interceffion  hath  Two  Things  in 
 
 i. 
 
 h: 
 i. 
 
 The  Inter pofition  of  the  Spirit  with  God. 
 2.  The   Intereft  of  a  Saint  in  this  Inter  pofition. 
 
 1.  The  Interpofition  ef  the  Spirit  with  God.  The  Spirit  tnaketh 
 Intercejfion,  <£piv\uyx«'v*i'>  iftvyx*9**  interpofeth  itfelf.  This  Interpo- 
 fition implies  a  Three-fold  Prefence  of  the  Spirit. 
 
 i.  Prefence  of  the  Spirit,  in  God. 
 
 2.  Prefence  of  the  Spirit,  in  the  Soul. 
 
 3.  Prefence  of  the  Spirit,    a  Middle-pre fence  between  God,  and  the 
 
 Soul,  by  which  the  Spirit  unites  both,  and  conveys  the  Things  of  One 
 to  the  Other. 
 
 Jefpt*  Chrifi  faith,  No  one  can  afcend  into  Heaven,  but  he,  who  came 
 down  out  of  Heaven,  the  Son  of  Alan,  who  is  in  Heaven.  This  is  true 
 of  the  fpiritual  way  of  afcending  into  Heaven  by  Prayer.  Therefore 
 in  Prayer,  the  Spirit  firft  comes  down  out  of  Heaven,  and  forth  from 
 God  into  the  Soul:  Then  it  returns  in  the  Company  of  the  Soul, 
 with  the  Defires  of  the  Soul  into  Heaven,  to  God  :  Yet  all  this  while 
 it  abides  in  Heaven,  and  God  -,  like  a  Pair  of  Compaffes  drawing  a 
 Circle.     Thus  the  Spirit  interpofeth. 
 
 2.  The  Inter efl  of  a  Saint  in  this  Interpofition,  <^%v\vyx*v*  ^  ^ 
 iyiuvy  He  maketh  Intercejfion  for  the  Saints.  The  Interpofal  of  the  Spi- 
 rit is  in  the  Behalf,  aud  Perfon  of  a  Saint. 
 
 This  Intereft  of  a  Saint  in  the  Spirit  is  made  good  Three  ways. 
 
 1.  Comprehenfively.  The  Spirit  is  a  manifold  Perfon,  which  holds  in 
 itfelf  the  Perfom  of  all  the  Saints :  As  the  Candleftick  in  the  Sanctu- 
 ary, which  was  a  Clutter  of  Seven  Golden  Candle  flicks.  The  Spirit  is 
 the  Mount  Sion,  on  which  is  the  Great  Affembly  of  the  Firft -born. 
 
 2.  Reprefentatively.  The  Spirit  being  the  Spirit  of  Jefus  Chrift  our 
 Head,  and  Deputy,  our  Mediator,  bears  a  Reprefentation  of  all  our  Spi- 
 rits continually  before  God,  Handing  like  Aaron  with  his  Cenfer,  be- 
 tween the  Living?  and  the  Dead-,  the  Spirits  of  the  Saints  m  God,  and 
 in  the  Creature. 
 
 3.  Radically.  The  ISpirit  is  the  Root,  which  fends  forth  every 
 Saint  from  himfelf,  and  puts  forth  himfelf  in  a  Saint.  His  Natural 
 Workings  with  God  in  himfelf  are  lnterctffions  for  all  the  Saints,  be- 
 caufe  himfelf  i%  the  Life  and  Spirit  of  each  Saint, 
 
 O  2  This 
 
(    100   ) 
 
 This  is  the  Intercejfion.  Now  follows  the  Manner  of  Interceding 
 
 2.  The  Manner  of  Interceding,  With  Groanings  which  cannot  be  tit' 
 tered. 
 
 St.  Paul  tells  us  of  V }  nutter able  Words,  which  he  heard  in  Paradiji  ', 
 Vnfpeakable  Words,  which  it  is  not  lawful  (or  poffiblej  for  a  Man  to  ut- 
 ter, 2  Cor.  r  2.  4. 
 
 St.  Peter  tells  us  of  V ] nutter able  Joys,    Joy  Vunfpeakable,  and  full  of 
 Glory,  i  Pet.  i.  8. 
 
 Thefe  Vnutterable  Groans  are  of  the  fame  kind  with  tbofe  Words, 
 and  Joys,    Groans  of  Par adife,  and  full  of  Glory. 
 
 Thefe  Words  hold  forth  Three  Qualifications  in  this  manner  of  Inter « 
 ceding. 
 
 1.  Vehemency. 
 
 2.  Difficulty. 
 
 •3.  Divinity,  or  Spirituality. 
 
 i*  Vchemency.  2.  Difficulty.  Thefe  Two  Qualifications  are  both 
 fignified  in  that  Word,  Groanings.  The  Greek  Word,  ^vtty^U,  pro- 
 perly exprefleth,  Straits,  and  dtruglings  thro'  thofe  Straits. 
 
 As  the  Sea,  fhut  up  between  two  Rocks,  roars,  and  prefletb  thro' 
 with  a  greater  Force  :  So  the  Waters  of  the  Spirit  are  in  our  Fleffi,  as 
 in  a  Gulph,  where  they  are  prefs'd,  and  make  their  way  with  Diffi- 
 culty,   Groaning  as  they  pafs  along. 
 
 '  3.  Divinity,  or  Spirituality.  This  is  the  third  Qualification,  which 
 is  fet  down  in  that  Character  of  Vnutterablenefs.  Thefe  Groans  are 
 fuch,  as  do  neither  difiratl  the  Soul,  nor  deftroy  the  Body.  They 
 life  not  up  their  Voice,  neither  is-  their  Cry  heard  in  the  Streets  : 
 They  make  no  Noife,  neither  are  they  Impreffions  upon,  or  Expreffiom 
 from  any  of  the  Faculties  of  the  Natural  Man,  tho'  they,  may  be  joyn- 
 ed  with  thefe. 
 
 As  an  Angel  may  put  forth  himfelf  in  a  Vifible  Form,  who  yet  is  al- 
 '  together  Invifible  in  his  own  Nature :  So  thefe  Groans  of  the  Spirit  may 
 doth  themfelves  with  the  Shapes,  and  Languages  of  Nature  in  us.  But 
 they  are  in  tJiemfelves  Super-natural,  and  Divine',  fbch  as  can  be 
 breathed  forth  from  the  Life,  to  the  Senfe  of  the  Divine  Nature 
 alone. 
 
 The  Groans  of  the  Spirit  are  ftilL,and  ftrong  Workings  in  itfelf,asit 
 lies  under  the  Veil  of  Flefh,  and  rends  that  Veil,  to  biing.forth 
 the  Fulnefs  of  the  Godhead  thro'  it. 
 
 This  is  thsfecond  Part  of  the  Text,     The  Nature  'of  Prayer. 
 
 3.  Part.  The  Anfwer  of  Prayers.  He,  who  fearcheth  the  Hearts^ 
 hnoweth  the  Mind  of  the  Spirit :  for  he  make th  Inter ceffion  for  the  Saint  s^ 
 
 *  according  to  the  Will  of  God, 
 
 *  J  This 
 
vto*  ) 
 
 This  Part  hath  in  it  two  Things. 
 
 1.  The  Anfwer  of  Prayer. 
 
 2.  The  Affurame  of  the  Anfwer. 
 
 1.  The  Anfwer  of  Prayer.  God  knoneth  the  Mind  (or  Senfe)  of 
 -the  Spirit.  It  is  a  Rule  of  Divines  concerning  the  Scriptures,  that, 
 Verba  Jntelleclns  implicant  Affec~lttm,  Words  of  Apprehenfion  or  Know- 
 ledge imply  AjfeEtion.  So  it  is  here,  God  knows,  that  is,  owns  and 
 receives,  and  confequently  anfwers  the  Senfe  of  the  Spirit  in  .the 
 Prayers  of  the  Saints.  For,  as  Apprchenfions  imply  Ajfettions',  fo 
 doth  Ajfetlion  Action. 
 
 Jefas  Chrifi  faid  of  the  Prince  of  this  World  -,  He  cometh  to  me, 
 but  he  findeth  nothing  in  me.  A  Saint  in  Prayer  may  fay  quite  con- 
 trary :  J  come  to  the  Father  by  the  Spirit  with  my  Petitions,  and  1  find 
 fomething  in  him,  a  Saitablenefs  to  my  De fires.  That  Image,  in  which 
 my  Heart  prefents  itfelf  to  him,  meets  with  an  anfwer  able.  Image  m,  his 
 JHeart  to  me  :  So  my  Prayers  receive  an.  Anfwer. 
 
 This  is  the  fir fi  Thing,  The  Anfwer. 
 
 2.  The  Affurance  of  the  Anfwer.  This  Affurance  is  founded  upon 
 the  Omnifcience  of,  God,  and  the  Form  of  Prayer. 
 
 I.  The  Omnifcience  of  God.  He  that  fearcheth  the  hearts,  &c. 
 \God  fearcheth  all  Things  like  a  quick  Air,,  or, a  Flame.  He  is  in- 
 wardly prefent  with  every  Spirit  in  the  lowell  Depths,  and  fecret 
 ^Motions  of  it.  He  is  all  Ear,  all  Eye,  all  Heart.  Nothing  moves, 
 ±>ut  it  moves  in  him,  and  moves  him  :  Nothing  moves  him,  but  it 
 is  heard  and  {qqu.  by  him  :  Nothing  is  feen  or  heard  by  him,  but  it 
 isanfwer'd  with  an  Affedtion  fuitableto  it. 
 
 God  djfeovers  the  firft  Principles  of  Things,  as  they  lie  in  the 
 .Kingdom  of  Ghrift,  in  Wrath,  or  in  Love  -,  as  they  lie  in  the  King- 
 dom of  the  Father,  where  the  Originals  and  Grounds  of  all  Things 
 .are  hid  in  the  Wifdom  and  Power  of  the  Godhead.  Thefe  are  the 
 Hearts,  .which  are  beyond  the  Search,  of  every  Creature  ;  but  are 
 continually  rnanifeft  to.  God,  who  knovveth  the  Thoughts  of  Man 
 ,afar  off,  as  they  are  yet  in  this  Heart  of  Man. 
 
 God  meets  with  every  Putting  forth  of  each  Spirit,  in  the  Power 
 and  Form  of  this  firft  Principle  from  which  it  proceeds,  and  accor- 
 dingly anfwers  it. 
 
 Thus  every  Thing  brings  forth  its  own  Principle,  and  this  is  the 
 Anfwe r  tOr&ll  its  Defres  a-nd  Depgns,    ,Thus   Prayer  {bringing  from 
 
 i  the  Spirit  of  Grace  and  Glory,   is  anfvver'd  with  a  Spirit  of  Grace 
 and  Glory,     :Gq<X,- who  fearcheth  the  i^dris^  hieweth  the  fenfe  of  the 
 jfri&i  WJ  anfwr i it  mii$.o\nfenff, 
 
 ifrt 
 
This  is  the  firft  Thing,  on  which  the  Affurance  of  the  Anfwer  of 
 Prayer  is  founded. 
 
 2.  T/r'e  F*?r#z  of  Prayer.  For  it  maketh  Interceffion  according  to  the 
 Will  of  God.  The  Words  found  more  full  and  fignificant  fa  theOn- 
 ginal,  than  in  the  7?* an flation.  For  Will  h  put  in,  by  the  Interpre- 
 ters, as  you  may  fee  by  the  Difference  of  the  Print  in  your  Bibles. 
 Ih  Greek  it  ft,  x?  £sa?j  according  to  God. 
 
 Thefe  Words  imply  a  two-foe  •  y<?raf.. 
 
 1.  Form.  Of  him  that  Prays. 
 
 2.  Form.  0/  f^e  Prayer  it f elf 
 
 i.  Form.  Of  him  that  Prays.  The  fpirit  males  interceffion according 
 to  God.  There  is  a  Proportion  between  him  that  Prays,  and  him  to 
 **vhom  the  Prayer  is  made.  The  Spirit,  as  a  GWV  prays  to  God,  and 
 fo  prevails,  The  Spirit  in  Prayers  puts  on  the  Form  of  God,  as  it 
 dwells  in  the  Creature,  cloaths  the  Creature  with  the  fame  Glory, 
 fo  carries  it  into  the  Prefence  of  the  Father  -,  as  Efther  deck'd  with 
 all  her  Ornaments  and  Perfumes,  came  before  Ahafuerus,  when  he 
 held  forth  the  Golden  Scepter  to  her. 
 
 2.  Form.  Of  the  Prayer  it f elf.  The  Spirit  prays  in  a  Saint  by  a 
 Book  .  But  that  Book  is  the  Divine  EJfence  :  It  ever  takes  the  Pattern 
 of  its  Prayer  from  God.  The  Spirit  underftands  what  is  the  Will 
 efGod*  Then  it  ftampeth  the  Impreffion  of  the  Divine  Will  upon 
 the  Will  of  the  Creature.  After  it  carrieth  up  the  Will  of  the  Crea- 
 ture by  Defires,  Sighs  and  Groans  into  the  Will  of  God-,  for  the  Ac- 
 eotnplifhment  of  that,  which  cannot  but  be  granted  ;  becaufe  it 
 was  the  Will  of  God  firfl,  before  it  was  the  0^7/of  a  Saint. 
 
 Solomon  faith,  As  Face  anfwers  Face  in  a  Glafs,  fo  doth  Heart  an- 
 fwer  Heart.  We  may  well  apply  it  to  Prayer,  and  fay,  As  Face  an- 
 iwers-  Face  in  a  Glafs  *,  fo  doth  the  Heart  of  Man  anfwer  to  the 
 Heart  of  God,  in  Prayer.  Only  the  Comparifon  falls  fliort  in  this  : 
 fa  a  Glafs  the  Snbftance  is  on  one  Part,  that  is,  in  the  living  Face  j 
 the  Similitude  of  a  Face  only  on  the  other  Part,  that  is,  in  the  Glafs  \ 
 But  here  Both  have  Both,  the  fame  Similitude,  and  the  fame  Sub- 
 ftance :  For  there  is  one  Sprit  in  both. 
 
 This  is  the  fecond  Affurance  of  the  Anfwer  to  Prayer  „  The  Senfe 
 ©fa  Saint  in  Prayer,  is  the  Senfe  of  the  Spirit:  The \  Senfe  of  the  $p&* 
 rit,-  is  the  Senfe  of  God. 
 
 I  have  now  gon  thro'  all  the  Parts  of  the  Text,  as  they  relate  to 
 Prayer. 
 
 I  fliailfumm  them  all  up  into  one  Dottrin,  which  is  this: 
 
 Doft.  The  Prayer  of  a  Chnftian,  in  t%e  true  and  proper  Nature  of 
 &  is  altogether  Spiritual  and  Divine, 
 
 I 
 
( i°3 ; 
 
 I  will  explain  the  Terms  of  the  DoEtrin  firft  ;  afterward  p™^  it 
 in  general  \  then  defcend  to  thofe  fever  at  Branches,  in  which  I  fhall 
 more  particularly  and  exactly  pn.rfue  it. 
 
 The  Expl.c-i.tion  of  the  Terms  depends  upon  three,  Difiinflions. 
 
 1.  Distinction.  Of  the  Sorts  of  Prayer. 
 
 2.  Diftin&ion.    Between   the  Effentials    and  Circumfiantials  of 
 Prayer. 
 
 3.  Diftin&ion.  Between  Prayer,  and  the  Counterfeit  of  Prayer. 
 
 i .  Diftinc"tion.  Of  the  Sorts  oj  Prayer.  This  is  intimated  in  the 
 Dotlrin  by  that  difiinguijhing  Nae,  the  Prayer  of  a  Chrifiian. 
 
 All  Things  pray  after  their  manner.  As  you  read  of  the  Groan- 
 ings  of  the  Spirit,  v.  16 .  fo  you  read  that  the  whole  Creation  groans? 
 
 V.  26. 
 
 The  Philofopher  faid,  That  Love  was  the  \eed  of  the  fupreme  Vnity0 
 which  is  G<^,  fown  in  all  Things,  by  which  they  afpire  to  that  Uni- 
 ty, in  their  feveral  ways,  as  they  are  able. 
 
 All  Things  are  come  forth  from  God,  and  made  for  God,  and 
 accordingly  they  work  towards  him  *,  as  St.  Paul  fpeaks,  All  Things 
 are  from  him,  and  to  him,  Rom.  it.  36. 
 
 Thus  all  Principles  of  Things  are  feveral  Tongues  and  Language  s9 
 in  which  they  fray  to  God. 
 
 1.  >A  Natural  InftinEt  in  fenfelefs  Creatures  is  a  Tongue,  by  which 
 they  Pray,  and  are  heard :  Godjhall  hear  the  Heavens,  and  the  Hea~ 
 ven  jhall  hear  the  Earth,  &c.  faith  the  Prophet  Hof.  2.  21,  22. 
 
 2.  The  Principle  ofSenfe  in  Bruit  Creatures  is  a  Language,  in  which 
 they  Pray,  and  are  heard.  The  Ravens  cryy  faith  the  Pfalmift, 
 PfaL  147.  9* 
 
 3.  The  Spirit  of  Reafon  in  Man  hath  its  Devotion,  which  carries 
 it  to  a  fupreme  Power  in  all  its  Preffures.  So  the  Ninevites  Pray?d5 
 and  were  anfwer'd. 
 
 4.  The  State  of  the  Law  hatha  dark  Glory,  zfmoky  Pre  fence,  &  fiery 
 Power  of  God,  in  which  the  Soul  hath  accefs  to  make  Requefts, 
 and  receive  Anfwers  from  this  Oracle.  St.  Paul  faith,  That  to  the 
 Jews  were  committed  the  Oracles  of  God,  Rom.  3.  2. 
 
 But  none  of  all  thefe  are  the  Prayers  of  a  Chrifiian.  Thefe  are 
 but  Beafis  facrificed  without,  and  the  Blood  of  Beafts  fprinkled 
 without.  They  come  not  .within  the  Veil.  They  are  not  the 
 Incenfe,  which  is  offered  lip  by  the  High  Pries!-,  in  the  moft  holy 
 Place. 
 
 All  thefe  are  the  Earthly  Principle,  heated  and  heightned  toleve- 
 rai  Degrees. 
 
(  104  ) 
 
 We  read  in  the  Hebrews,  That  the  Law  had  only  a  fhadovo  of  good 
 things  to  come,  Heb.  10.  i.  The  various  Sorts  of  Prayer  mention'd 
 before  come  from  a  (hadowy  Image  of  God  in  the  Soul,  and  reach  on* 
 ly  to  a  Shadow  of  good  Things,  or  of  God,    in  Temporary  BU flings  ^ 
 
 and  Fleshly  Difcoveries. 
 
 The  fir  ft  Image  of  God,  which  is  Earthly,  hath  its  Earthy  and 
 Heaven  :   Yet  the  Heaven  is  but  Earthly. 
 
 The  Earth  is  the  Image  of  the  Creature-.  The  Heaven  is  the  Ap- 
 parance  of  God  in  that  Image,  fuitable  to  it,  hatching  and  cherish- 
 ing it.  This  is  the  Spirit  moving  upon  the  Waters,  Gqr.  1.2.  This 
 is  the  Firmament  dividing  between  the  Waters  above  and  below,  that 
 is,  the  Appearance,  which  unites,  and  divides  between  God  and  the 
 Creature.  The  Appearances  of  the  Creature  in  God,  are  the  Wa- 
 ter* above  the  Firmament  r  The  Appearances  of  the  Creature  in  it  [elf, 
 are  the  Waters  below  the  Firmament.  This  Appearance  of  GW  /»  the 
 Creature,  is  the  Firmament,  which  is  call'd  Heaven. 
 
 The  fir  ft  Image  hath  like  wife  a  two- fold  State,  Earthly  and  /■&*- 
 ^ f»/y.  Nature  is-the  Earthly  State,  the  £<hp  is  the  Heavenly  3  yet  it 
 is  but  an  Earthly  Heavenlinefs* 
 
 The  Prayer  of  a  Christian  {priags  front  an  Eternal 'Root,  and  fprings 
 up  to  the  Eternal  Subftance  of  Things. 
 
 Thus  much  for  the^ri?  Distinction  between  the  S^r^  of  Prayer. 
 
 2.  Diftin&ion.  Between  Effentials  and  Circumstantials  in  Prayer. 
 Sweet  Expreffions .from  the  Tongue,  Fancies  in  the  Head,  Notions  in 
 the  Mind,.  Mot-ions  in  the  Affections  and  Paffions,  Gestures  and  Po~ 
 i?v*m  of  the  iWy  are  but  the  Clothing,  not  the  Body  of  Prayer.  They, 
 are  not  the  i?r^  of  Heaven,  on  which  the  Soul  and  her  Saviour 
 teed  m  Prayer  ;  but  the  Carvings  out  of  that  Bread  to  the  Hand  and 
 Mouth  of  a  Saint  on  Earth.  They  are  not  the  Feast,  of  fat  Things 
 upon  the  Mount,  If  a.  25.  6.  but  only  the  Dijhings  out  of  that  Feast 
 to  the  Appetite  of  the  Soul  cloth'd  with  Flefh. 
 
 3.  Diftinction.  Between  the  true  Prayer  of  a  Christian  and  its  Coun- 
 terfeit. GUrious  Words,  Strong  Reafon,  Mighty  Affections,  High 
 Contemplations  and  Raptures  \  ail  thefe  may  &  fuch  as  may  have  a 
 very  Taste  of  the  World  to  come*  and  a  Participation  of the.  Holy 
 Ghost,  affifiing,  tho*  not  informing,  in-dwelling;  yet  they  may  be 
 but  Gilding  upon  a  rotten  Poll,  or' at  befl  but  finning Br afs. 
 
 The  Streets  in  the  new  J^rufalem  were  pav'd  with  Gold.  The 
 Holy  Spirit  himfelf  is  that  Gold,  which  is  the  only  Paving  and 
 Ground  of  a  true  Christian  Prayer. 
 
 I  have  now  explained  the  Terms  in  the  Do&rin,  and  (hall  apply 
 this,  before  I  pafs  to  the  Proof. 
 
 life.  1. 
 
(  i°5  ) 
 
 life.  i.  Information,  How  neceflary  is  it  to  underftand  tlie  Di- 
 ftintlion  and  'Lto/wz  between  GW  and  the  Creature,  if  we  will  /^jy  as 
 Christians?  Nay,  How  i.ccefTary  is  it  to  underftand  the  Distinction* 
 and  Vnity  in  God  himfelf  ? 
 
 God  is  ^W?  ns,  while  we  pray  to  him.  So  he  is  alone,  full,  pof- 
 feffing  all  Things,  BlefTed  for  ever. 
 
 God  is  in  ns,  while  we  pray  by  him.  He  is  in  the  Company 
 of  our  FUJI},  in  ir>^»f,  opprefled,  while  he  fends  forth  unutterable 
 Groans. 
 
 The  S/>/n>  prays  according  to  God.  So  it  declares,  that  it  was  firfl 
 with  God,  and  came  forth  from  God,  and  frill  retains  the  Image  and 
 Senfe  of  God. 
 
 God  in  us  fheweth  himfelf  to  be  one  with  us,  while  he  groans,  and 
 prays,  and  helps  together  with  us  our  Infirmities. 
 
 God  in  us  fheweth  himfelf,  by  all  this,  to  be  Distinct  from  us  ;  in 
 that  we  know  net  of-ourfelves  what  to  pray  for,  as  we  ought. 
 
 St.  Paul  prays  for  the  Saints,  that  they  may  come  to  the.  Acknow- 
 ledgement of  the  My  fiery  of  God,  even  of  the  Father,    and  of  Christ, 
 
 Colof.  2.  2. 
 
 It  is  impoffible  for  us  to  underftand,  or  believe  the  Nature  of  the 
 Creation,  or  of  Prayer,  if  we  acknowledge  not  the  Myftery  of  God, 
 which  lies  in  this  DifiintJion  between  the  Father  and  Chrifi. 
 
 The  Father  is  God  in  the  Abfolutenefs-  and  Simplicity  of  the  Divine 
 Nature. 
 
 Chrifi  is  God  coming  forth,  and  defcending  in  the  firfi   Creation  ;  - 
 as  alfo  returning  to  himfelf  again,    and  fo  afcending  in  the  new 
 Creation. 
 
 How  can  two  Extremes,  God  and  the  Creature,  p3fs  from  one  to 
 another,  without  a  Middle- Way,  thro'  which  they  may  pafs;  with- 
 out a  Ladder,  whofe  Ends  may  reach  to  both,  wThofe  Top  may  be  m 
 the  Heaven  of  the  Divine  Effence,  whofe  Foot  may  reft  oa  the  Earth 
 of  the  Creature  £ 
 
 Can  God  bring  forth  the  Creation,  without  an  Vnion  between 
 himfelf  and  it,  in  trie  Perfon  of  our  Lord  jefus,  who  is  the  Medi- 
 ator of  the  first  Covenant,  as  he  is  God  life  am  ate  $ 
 
 Can  the  Creature  climb  up  to  God  in  Prayer j  or  have  any  Ccmmu- 
 nion  with  him,  if  there  be  not  an  lnterceffor  between  God  and  the 
 Creature,  who  clothing  himfelf  with  both  Natures,  fo  makes  him- 
 felf One  with  Both,  a  Vnion  of  Both,  and  a  way  of  Communion  be- 
 tween Both?  This  is  Jefus  Christ  in  the  Spirit,  the  Mediator  of  the 
 New  Covenant.  * 
 
 •".■-J  P  -     •       .      life,  2. 
 
(    I.cfc   ) 
 
 life.  2.  Convlftion.  This  Convlftion  pertaineth  to  two  Sorts  of 
 Men. 
 
 i.  Convlftion.  Of  thofe  who  pretend  to  be  Christians,  a  d  yet 
 know  not  what  it  is  to  fray,  as  Christians.  Prayer  is  not  a  Language 
 which  any  created  Power  or  Faculty  can  fpeak  or  underlland.  If 
 you  had  the  Tongue  of  Angels  to  pray  with,  and  no  more;  you 
 would  be  but  as  Tinkling  Cymbals. 
 
 Let  him  th.it  hath  an  ear  to  hear,  hear  what  the  fpir -it  faith,  faith 
 the  Sprit,  Rev.  2.  7.  The  Gbjeft  and  the  Faculty  mull  be  proporti- 
 on'd,  or  elfe  there  can  be  noSenfe  of  any  Thing.  It  mull  be  the 
 Ear  of  God  in  the  Soul,  which  can  hear  the  Words  of  God.  It  mull 
 be  the  Tongue  of  God  in  the  Soul,  which  mull  fpeak  fuch  Words  as 
 God  can  hear. 
 
 True  Prayer  is  the  lroke  of  God,  [poking  out  of  the  Heart  of  Man,  to 
 himfelfin  Heaven. 
 
 Take  heed  of  thinking  that  you  can  be  Christians  without  Spirits 
 at  Prayer  ;  or  that  a  Spiritual  Prayer  can  come  forth  from  the  Heart 
 of  a  Man,  which  takes  in,  and  fends  forth  an  Earthly  Image  only  of 
 Things  ;  much  lefs  of  a  Dog,  which  feeds  upon,  and  vents  nothing 
 befides  Lush  and  Pajfion. 
 
 2.  Conviftion.  Of  thofe  who  are  Natural  and  Carnal  -,  yet  trull  to 
 their  Prayers.  They  are  not  many  good  Words,  lin'd  with  many 
 good  Thoughts,  wing'd  with  as  many  paflionate  Sighs,  that. ran 
 make  a  Prayer.  O  No  !  Thefe  are  all  from  a  created  Principle,  and 
 fo  can  never  get  up,  above  the  Region  of  the  Creature,  to  God^to  car- 
 ry your  Souls  thither.  They,  together  with  your  Souls,  will  tum- 
 ble back  again  down  into  the  Dufi,  Darknefs  and  Death,  if  you  trull 
 your  Souls  to  them. 
 
 Prayer  mull  have  a  Spirit,  and  a  God  in  it  -,  or  it  can  never  carry 
 the  Spirit  of  Man  up  to  God. 
 
 The  Holy  Spirit  is  the  Golden  Chain  faflen'd  to  the  Throne  of  God, 
 -  and  let  down  to  the  Earth.    If  your  Spirits  in  Prayer  be  not  as 
 -Links  falten'd  to  this  Chain,  they  can  never  be  drawn  up  into  the 
 Divine  Prefence. 
 
 When  God  had  forfaken  Said,  poor  Saul  went  to  the  Oracle,  but 
 could  have  no  Anfwer.  We  fhall  never  meet  with  God  in  Prayer^ 
 If  we  carry  not  God  with  us,  if  we  be  not  carry'd  by  God  to  Prayer. 
 
 I  will  conclude  Xti&Vfe  with  a  three-fold  Note, 
 
 I .  Grrislian  Prayer  mull  be  Spiritual. 
 
 :.2.  Christian  Prayer  mull  be  inChrifl. 
 
 &  Chrifiian  Prayer  mult  be  according  to  the  Myftery  of  Godlinefs. 
 
 1,  Note; 
 
C  *°7  ) 
 
 1.  Note.  Chriftian  Prayer  muft  be  Spiritual  You  mall  fee,  That, 
 no  Man  can  fray  to  Jefus  ■  Christ,  as  the  Lord;  but  by  the  Spirit  of 
 God,  1  Cor.  12.  2,  3.  And  til]  we  have  that  Spirit  in  us,  as  a  flaming 
 Tongue,  we  are  Jed  away  by  dumb  Idols,  Towers  of  Darknefs,  which  can 
 never  let  into,  or  draw  forth  from  our  Souls,  one  Beam  of  Divine  Light. 
 
 St.  Paul  faith,  The  End  of  the  Commandment  is  Charity  out  of  a  pure 
 Heart,  and  a  good  Confcience,  and  Faith  unfeigned*  Prayer  is  the  Di- 
 vine Breathing  of  Charity,  or  Love,  up  to  Heaven,  from  whence  it 
 came  down.  This  muft  proceed  from  a  pure,  that  is,  a  fpirituali^ed 
 Heart-,  and  from  a  good  Confcience,  that  is,  a  Soul  clearly  anfwering 
 the  Heavenly  Appearances,  which  it  hath  taken  in^  and  from  Faith 
 unfeigned,  that  is,  a  Union  wish  the  Divine  Nature,  real  and  immedi- 
 ate ;  tho'  obfeured  under  this  Cloud  of  Flejh. 
 
 2.  Note.  A  ChrifiianPrayer  muft  be  in  Chrifi.  Whatever  we  do, 
 whether  io  Word,  or  Thought,  or  A&ion  ;  ail  muft  be  in  the  Name 
 of  Jefus  Chrift,  Colof  3.  17.  Every  Ad  of  Grace  muft  bfe  wrought  *, 
 every  Holy  Duty  muft  be  perform'd  in  the  Name  of  Jefus  Chrift. 
 Chrifi  muft  be  the  Ground  and  the  Clothing  of  all. 
 
 A  Prayer  is  of  no  Value,  if  it  be  not  born  in  the  Image  of  Chrift  -, 
 as  a  Flower  in  a  Garden-bed  :  And  if  it  does  not  bring  forth  che  Image 
 of  Chrift  in  itfelf  y  as  the  Pi&ure  of the  Ring  ftampt  upon  his  Coir, 
 to  make  it  current. 
 
 Jefus  Chrifi  is  Emmanuel,  God  with  in;  God  in  Union  with  the  Crea- 
 ture. The  Prayer  of  every  Chrift 1 an  muft  hold  forth  this  Chrift,  this 
 Vnion,  this  Aaointing  of  the  Creature  with  the  Glory  of  the  Creator. 
 
 3.  Note.  A  Chriftian  Prayer  muft  be  according  to  the  My  fiery  ofGodU- 
 nefs,  1  Tim.  3.  id.  The  My  fiery  of  Godlinefs  is  God  manifefted  in  the 
 Flefh,  and  jufiified  in  the  Spirit*  The  Life  of  Faith  h  a  myfierious  Vni- 
 on of  Flejh,  andSpirit,  mutually  Manifefiing,  mutually  Hiding  ;  mutual- 
 ly Clothiag,  mutually  Conquering  one  another. 
 
 If  Prayer  be  a  Part  of  this  My  fiery  of  Chrifitamty,  it  muft  be  the 
 Life  of  God  put  forth  in  zflefhiy  Manifeftation  ;  manifefiing  itfelf  thro3 
 that  Manifeftation  ;  declaring  its  Truth,  and  Glory  by  the  fpiritual, 
 or  naked  Appearance  of  the  Godhead  fhining  thro'  the  Fte[h,  and  com- 
 prehending it  in  itfelf. 
 
 There  is  in  this  My  fiery  of  Prayer  a  three- fold  Form,  Firfi,  There  is 
 Ple(h,  which  is  the  Outward  Form,  like  the  Body  of  Man,  or  the  Sky. 
 Secondly,  There  is  the  Manifeftation  of  God  under,  and  upon  the  Flejlr, 
 This  is  the  Middle-form,  which  is  as  the  Warmth,  and  Luftre^  and 
 Life  of  the  Soul  in  the  Body,  or  as  the  Lumen,  the  Light  of  the  Sun- 
 fhfae  in  the  Sky.  Thirdly,  There  is  the  Subftantial  Glory,  or  Effimidl 
 Image  of  the  Divine  Nature,  which  gives  forth  that  Manifeftation.- 
 
 P  3  This 
 
(  io8  ) 
 
 This  is  the  Stint,  which  is  the  Innermost  and  Outermost  Form-,  in^  and 
 above  all  -,    the  Firs!,  and  the  Last. 
 
 Thefe  three  Forms  fubiift  all  in  wt  Principle,  which  is  the  Root,  and 
 Si^bftance  cf  them  all.  The  Third  Form,  The  Spirit  is  the  Principle,  or 
 Per  fori,  thac  cloths  itfelf  with  all  Three. 
 
 The  Muldle-form,  which  is  the  Manifestation,  ftands »«  the  %>/>,  and 
 w  of  the  Spirit,  in  the  H^/k  On  the  Part  cf  the  Spirit  it  is  ju ft  i fled, 
 it  hath  Power  with  the  Appearance  :  On  - the  Part  of  the  Flejh,  it  is 
 weak)  and  condemned  of  Vanity. 
 
 The  Flejh  is  dark  in  itfelf,  and  the  Seat  of  Darknefs.  Take  it  in  its 
 Natural-State  it  is,  as.  a  thick  Cloud,  Take  it,  as  it  is  heightned  by  the  Spi- 
 rit, it  is,  but  as  Air,  Light  in  the  Lord,  (hilling  by  the  Light  of  the 
 Spirit  dwelling  in  it. 
 
 life.  2.  Exhortation  to  Prayer.  The  Ground  of  this  Exhortation  is 
 the  Excellency  of  Prayer,  which  is  a  Spiritual  and  Divine  Thing.  It  is 
 faid  of  the  Lord  Jefus,  That  beholding  his  Glory,  at  in  a  Glafs,  we  are 
 changed  into  the  like nefs  of  the  fame  Image,  2  Cor.  3.  18.  Prayer  is  the 
 Image  of  Jefus  Chrift,  a&ing  itfelf  forth  in  the  Soul  towards  the  Fa- 
 ther, according  to  thofe  peculiar  Forms  into  which  this  Image  puts  it- 
 felf;  yet  ft  ill  preferring  itfelf  entire  in  All.  J  will  endeavour  to 
 hold  forth  the  Glory  of  this  Image  in  Prayer,  that  it  may  change  you 
 into  its  own  Likenefs,  into  the  Image  of  praying  Saints. 
 
 I-fhall  therefore  prefent  to  you  forae^  few  of  thofe  many  Excellen- 
 cies, which  are  in  Prayer. 
 
 1.  Excellency.  Prayer  withdraws  the  Soul  from  the  World,  and  itfelf  . 
 If  any  Man  be  fick,  let  him  Pray,  faith  St.  James.  Art  thou  wounded, 
 or  fick  with  fielhly  Lufts,  or  Griefs?  If  thou  canft  Pray,  thou  (halt 
 feel  in  Prayer  the  Eternal  Spirit  taking  thee,  and  thine  Infirmities 
 upon  hirnfelf,  as  upon  a  Bed  of  Eafe,  and  Reft }  or  as  upon  the  Bofom 
 of  a  fympathizing  Friend. 
 
 Art  thou  difordered,  and  diftra&ed  with  the  Cares  \  and  Clamors 
 of  this  World  ?  If  thou  canft  Pray,  thou  (halt  find  a  New  Spirit  com- 
 ing down  frem  from  Heaven  upon  thee,  drawiug  thee  into  itfelf,  as 
 into  a  Clofet,  and  (hutting  the  Door  upon  all  the  Noife  of  the  Crea- 
 ture. 
 
 As  -Elijah  ftood  in  the  Mouth  of  the  Cave ;  after  the  Whirlwind,  the 
 Tempeft,  the  Air,  came  a  fill  Voice,  and  God  was  in  that  ft  ill  Voice. 
 While  thou  art  Praying,  thou  ftandeft  in  the  Mouth  of  the  Cave,  up- 
 on the  Brink  oi  the  Body,  as  ready  to  go  out  of  it.  There,  after  the 
 rending  Winds,  ratling  Storms,  burning  Anguifhes,  thou  receiveft 
 ,{?W  coming  npon  thee  in  zftill  Voiced  a  Sweet,  and  Divine  Calm* 
 
 ..  2.  Excel* 
 
( io9 ; 
 
 2.  Excellency.  Prayer  draws  the  Soul  up  above  all  the  Creatures,  Revel. 
 8.  3.  The  Prayers  of  the  Saints  are  mi  gled  with  much  Incenfe, 
 and  Co  ofFcr'd  up  to  God  ;  and  the  Smoh^  of  the  Incenfe,  and 
 the  Prayers  afcend -together.  A  Holy  Soul  infiam'd  by  the  Spirit 
 of  God  unto  Prayer,  afcends  ftraight  upright,  like  the  Smoke  of  In- 
 cenfe,  getting  up  above  every  thing  Created. 
 
 Revel.  10.  1,  2,  5.  You  read  of  an  Angel,  that  had  a  Rainbow 
 on  his  Head',  was  cloth' d  with  a  Cloud,  his  Face  like  the  Sun.',  his 
 Feet  like  Pillars  of  Fire.  He  flood  with  one  Foot  upon  the  Earth,  ano- 
 ther upon  the  Sea,  and  lift  up  his  Hand  to  Heaven,  and  Srrar*  by 
 by  Hun  who  liveth  for  ever. 
 
 In  fuch  an  Image  and  Pofture  as  'this,  a  Saint  Teems  to  ffend5 
 while  he  Prays.  The  Angelical  Image  of  God,  like  the  Rainbow, 
 with  innumerable  Angels,°  as  Beautiful  Colours  in  it,  Crowns  his 
 Head.  A  Cloud  of  afcendin-g  or  vanifhing  Flejh  cloths  his  Body.  His 
 Feet  are  his  inferiour  Form,  which  is  divided  between  the  Light  part, 
 and  the  Dark  part  of  this  vifible  World.  In  both  which  he  is,  as 
 Pillars  of  Fire,  Ccn fuming,  and  Refining. 
 
 The  Face  of  a  Praying  Saint  is  fet  juft  in  the  Face  of  the  Eternal 
 Sun,  God;  and  fo  by  the  Reflection  of  that  upon  it,  fhines  like  the 
 Sun.  He  fets  his  Feet  upon  all  Things  of  this  World,  and  the  Crea- 
 ture •,  one  Foot  upon  the  Sea,  the  Spirits  of  Darknefs  -,  another  Foot  upon 
 the  Earth,  the  Spirits  of  Light,  and  Beauty  here  below.Thushe -ftand 
 lifting  up  his  Hand  to  God,  and  calling  on  Him,  who  liveth  for  Ever* 
 
 3.  Excellency.  Prayer  draws  a  Man  up  into  God,  Revel.  1.  10.  -St. 
 John  faith,  /  was  in  the  Spirit,  on  the  Lord's  Day.  Some  interpret 
 the  Lord's  Day  to  be,  that  which  we  call  the  Day  of  the  Lord',  that 
 Day,  which  the  Lord  Jefus  makes  by  his  Appearance,  as  the  Sun 
 makes  the  Natural  Day.  St.  John  had  this  Day  prefent  with  him, 
 when  he  was  in  the  Spirit. 
 
 O  what  Viiions  of  Glory  doth  a  Holy  Soul  meet  with  in  Prayer  f 
 She  prevents  Heaven,  and  the  Day  of  Judgment,  and  the  Refurretlion. 
 For  Prayer  is  a  Spiritual  Thing,  and  brings  the  Soul  into  the  Spirit .- 
 While  (he  is  in  the  Spim,  che  bay  of  the  Lord  is  upon  her.  She  fees 
 all  Things  in  that  Light, in  which  God  himfelf  fees  them;  in  that  Lights 
 in  which  God  himfelt  is  a  Light,  and  Delight  upon  all  Things. 
 
 As  Stephen  look'd  fledfaftly  towards  Heaven,  Heaven  open'd  upon 
 him,  and  he  faw  the  Father,  and  Jefus  Chrifi  at  his  Right-Hand. 
 While  the  Ey€-of  the  Soul  is  Spintqajly  fix'd  on  God  in  Prayer,  how 
 frequently  do  the  Heavens  of  the  Godhead  open  themfekes  upon  the 
 Sou!,  and  take  her  up  into  tbetn,  to  the  Enjoyment  of  Divine.-Difco- 
 iHrks  there?  What  Ofenings  of  Glorious  Truths?  What  appearances 
 
 of 
 
(  ll°  ) 
 
 of  God  and  Chrifr,  do  Spiritual  Perfons  meet  with  in  Prayer  ;  which 
 they  can  never  catch  any  GHmpfe  of  by  the  moft  induftrious  and 
 fublime  Workings  of  their  keafon  and  Parts? 
 
 4.  Excellency.  Prayer  hath  a  Secret,  but  frrtfftihte  force  upon  the 
 whole  Creation.  When  the  Apofiles  were  Praying,  the  Houfe  fhook 
 in  which  they  were.-  Prayer  can  do  more  than  fnake  a  Houfe  \  h 
 can  fhake  the  whole  World,  Ask  of  me,  faith  God  to  Chrifi,  and  I 
 Will  give  thee  the  Heathen  for  thine  Inheritance,  and  the  utmofv  Ends  of 
 the  Earth  for  thy  Poffejfion.  And  thou  fhalt  break  them  as  a  Potter's 
 Veffdr  Pfal.  z.  See  the  EfFe&  and  Force  of  Prayer  ;  Ask  of  me,  &c. 
 This  the  Father  fpeaketh  to  all  his  Sons,  to  Jtfus  Chrifi  in  all  his  Mem- 
 hers.  Prayer  maketh  the  whole  Creation  fubjeft  to  the  Stroke  of  a 
 Saint's  Spirit,  as  a  Potter's  Veffel  to  a  Rod  of  Iron. 
 
 Each  kind  of  Things  hath  a  Spirit,  or  Principle,  which  unites  all 
 Things  of  that  kind  in  itfelf,  which  fends  them  forth,  which  Forms 
 and  Manages  them,  which  is  the  Ground  of  all  Sympathies.  This  is 
 that  which  is  calPd  Magick  ;  when  the  Spirit  of  Man  difcovers  this 
 Spirit,  taketh  hold  of  it,  and  fo  hath  a  fecret,  ftrong  Power  upon 
 many  and  diftanr  Things  at  once. 
 
 Prayer  is  a  powerful  Charm,  It  hath  an  Almighty  Magick  in  it. 
 It  unites  the  Spirit  of  Man  to  that  Supreme  Spirit,  by  which  all  Things 
 are  Form'd,  and  Governed  \  fo  it  prevails  upon  all  Things. 
 
 Cafar  fear'd  more  the  Pale  thinking  Men,  than  thofe  that  were 
 Tleafant  and  Difcourfive.  The  World  hath  much  more  Reafon  to 
 tremble  at  one  retir'd  Praying  Saint,  than  many  Armies  of  Poli- 
 ttick  and  Aftive  Spirits. 
 
 Prayer  works  infenfihly  upon  the  mod  inward  Spirits  of  Men  and 
 Things,  h  Blinds  and  Enlightens,  it  Guides  and  Sways  States  and 
 Statefmen  at  Pleafure  y  as  Elijah  dealt  with  the  Bands  of  the  Syrians 
 that  came  to  take  him; 
 
 The  Method  in  which  the  great  Motions  of  the  World  are  brought 
 about,  and  the  Influence  which  Prayer  hath  upon  them,  is  excellently 
 fet  forth:  An  Angel  ftands  at  the  Altar,  with  the  Prayers  of  the  Saints, 
 with  which  much  tncenfe  is  mingled.  The  Smoke  of  the  Incenfe,  and 
 the  Prayers  afcend  together  before  God.  Then  the  Angel  takes  in  his  Cen- 
 fer,  Fire  from  the  Altar,  and  cafis  it  upon  the  Earth :  Vpon  this  there 
 Were  Voices,  Thunders,  Lightnings,  and  an  Earth-quake,  Rev.8.3,  4,  5. 
 
 Here  are  Vniverfal  and  Violent  Motions  in  Heaven  and  Earth. 
 The  firft  Wheel  in  thefe  Motions,  which  puts  all  the  reft  in  Motion, 
 is  Prayer. 
 
 An  Angel  ftanding  at  the  Alter,  which  is  the  jingle  Perfbn  of  our 
 Lord  iifus)  offers  up  the  Prayers  of  th?  Saints  to  God,,  mingled 
 
 with 
 
( I" ) 
 
 with  much  of  Jefus  Chrifi  -,  who,  as  he  is  in  Fleflj,  is  thtlncenfe. 
 TheXord  Jefus  in  the  Sprit )  as  the  Smoke  of  the  tncenfe  afcends 
 with  thefe  Prayers  to  God. 
 
 Thus  Jefus  Chrifi  being  come  down  into  the  Heart  of  a  Saint  in 
 Prayer  \  the  Spirit  of  Chrifi  and  a  $*in*  afcend  together  to  the  Fa- 
 ther, thro'  the  Angels,  in  the  Perfon  of  Christ,  which  is  at  the  Al- 
 tar, about  which  all  tht  Angels,  as  Levites,  or  Minifiers,  doe  con- 
 tinually wait. 
 
 Upon  this,  the  Divine  Power  of  the  Godhead,  from  the  Perfon  of 
 Chris!,  as  Fire  from  the  Altar,  awaken'd,  and  call'd  forth  by  Prayer^ 
 is  caft  upon  the  Earth,  by  the  fame  Cenfer  and  Angel,  by  which  the 
 Prayers  were  ofFer'd  up  :  The  Angel  being  the  chief  One,  the  imme- 
 diate Vicegerent  of  the  Lamb,  and  the  Cenfer,  the  /»**£<?  and  Spirit 
 of  the  Lamb  in  him. 
 
 This  Fire  enrlames  the  three-fold  Order  of  Spirits,  by  which  God 
 comes  forth  into  this  vifible  World.  They  come  down  as  Lightnings, 
 Thunders  and  Voices  in  the  Air ,  upon  which  follows  an  Earthquake t 
 that  is,  an  Univerfal,  Dreadful  Change  in  the  Face  of  Things,  un- 
 expectedly, from  hidden  Caufes: 
 
 Thus  Prayer  awakens  all  the  Powers  of  Heaven  and  Earth,  fets 
 the  Angels  on  work,  fillsthe  World  with  fudden  Storms,  gives  quick 
 and  mighty  Turns  to  Things. 
 
 5.  Excellency.  Prayer  hath  a  Power  upon  God  himfelf,  God  fald  to 
 Mofes,  when  he  pray'd,  Let  me  alone.^  Prayer  binds  God,  When 
 the  Spirit  of  Man  is  united  to  the  Spirit  of  God  in  its  fupreme  Ap- 
 pearance, which  is  Love  -,  that  Spirit  putting  forth  itfelf  in  Prayer, 
 hath  Power  to  bind  God  in  his  inferior  Appearances  of  Wrath,  or 
 ■Befit  -,  that  he  fhall  not  go  forth  in  them,  but  according  to  the  Will 
 of  this  Spirit-  cv 
 
 Jacob  wreftled  with  God  by  Prayer,  and  as  a  Prince  prevailed, 
 and  fore'd  a'Blefllng  from  him.  The  Heathens  have  a  Fable  of  Pro~ 
 tens,  one  of  their  Gods,  who  being  fought,  was  found  in  a  Cave, 
 and  bound  fall  by  him  that  fought  him,  while  he  chang'd  himfelf  in- 
 to manifold  Shapes  of  Water,  a  Dragon,  Fire,  &c.  But  being  fill] 
 held  fall  bound,  at  length  he  came  to  his  own  Form,  and  gave  what 
 wasdeuYd  of  him. 
 
 This  feems  to  be  the  Story  of  Jacob  put  into  a  Parable.  But  thus 
 it  may  pleafe  God,  when  we  have  found  him  in  the  Bottom  of  our 
 Spirits,  to  try  us  by  putting  himfelf  into  various,  dark,  dreadful 
 Appearances:  But  if  we  continue,  and  keep  the  Arms  of  our  Spi- 
 rits faft  clafp'd  about  him  by  Prayer,  he  will  certainly  return  to  his 
 
 OW£. 
 
y 
 
 (    112   ) 
 
 own  fweet  Form  of  Love,  and  give  us  the  Defires  of  our  Hearts,  to- 
 gether with  himfelf. 
 
 6.  Excellency.  Prayer  brings  down  God  to  a  fellowship  with  us  in  our 
 Miferhs:  David  Prays,  O •  Lqzd\  encline  (or  bow)  thins  Ear  unto 
 my  Cry,  Pfal,  88.  2.  "  Prayer  hath  a  Charm  in  it,  which  can  bring 
 God  down  out  of  Heaven  ;  which  can  change  him  out  of  his  own 
 Shape,  into  the  Form  of  a  poor  afflicted  Thing,  like  unto  ourfelves, 
 and  fo  prefent'liim  to  us  in  our  Spirits. 
 
 A  Bundle-  of  Myrrh  is  my  to  til-beloved  unto  me.  He  fhall  lie  all 
 Night  between  my  Breafts,  Cant.  i.  13*  faith  the-  Spoufe.  Who -hath 
 this  commanding  Power  by  Prayer ,  to  fay  of  the  Lord  Jefus,  he 
 jhah  I 
 
 Myrrh  hath  a  bitter  Tafte,  but  it  preferves  Dead  Bodies  from 
 Corruption.    It  is  a  Spice,  which  they  ufe  in  Embalmings. 
 
 A  Holy  Spirit  by  Prayer,  brings  the  Lord  J ejus  down  out  of  his 
 Joys,  into  the  fame  Spirit  of  Bitternefs  with  herfelf.  Then  me  lays 
 him  between  her  Breafts,  as  a  pleafant  Spice ^  and  a  Prefervative  to 
 her  Heart,,  that  it  may  fee  no  Corruption  in  the  midft  of  many 
 Deaths. 
 
 Nay,  fhe  holds  him  fa-ffc  by  the  Embraces  of  her  Spirit  in  Prayer, 
 and  will  not  let  him  go.  He  fhall  lie  and  reft  with  her:  She  will 
 lie  and  reft  with  him,  till  the  Darknefs  be  paft,  and  the  Day  ap- 
 pear.   There  muft  be  one  Nighty  one  Darknefs  to  them  both. 
 
 7.  Excellency.  Prayer  carries  up  the  doul  to  God,  to  a  Fellowfhip 
 with  him  in  Joys  ;  while  it  is  here  below  in  Sorrow.  In  the  Morninv 
 will  I  dire  El  my  Prayer  unto  thee, and  look  up,  Pfalm.  5.  3.  faith  David, 
 
 A  Saint  Affli&ed  and  Praying,  hath  his  Feet  burning  in  a  Fur- 
 nace -y  while  his  Eye  flames  with  that  Divine  Love  and  Glory,  of 
 which  it  is  full.  . 
 
 The  Spint  of  a  Man  in  Prayer,  is  like  a  Flame,  which,  with  one 
 narrow  and  dark  Feint,  toucheth  the  Earth  -,  but  with  its  Top 
 fpreads  itfelf  into  a  clear  Light,  and  mounts  upward.  So  a  Pray- 
 ing Soul  with  one  Point  of  its  Spirit  is  fhut  up,  and  ftraitned, 
 where  it  toucheth  upon  the  Flejh  •,  but  with  the  other  End  in  reach- 
 ed! to  God,  and  is  enlarg'd  to  the  Fulnefs  and  Brightnefs  of  his 
 Glories. 
 
 I  will  conclude  this  Particular,  and  this  Vfe,  with  an  Allegory. 
 When  Abraham  went  to  Sacrifice  Jfaac,  he  left  his  Servants  and 
 the  Afs  at  the  Foot  of  the  Mount.  When  ifaac  and  he  came  to 
 the  Top  of  the  Mount,  they  met  with  aa  Angel,  who  gave  back 
 Ifaac  to  his  Father,  and  fhew'd  them  a  Ram  caught  by  the  Horns 
 in  a  Thicket,  for  a  Sacrifice. 
 
 This 
 
This  is  a  Type  of  the  Death,  and  Refurreftion  of  Jefus  thrift,  which 
 is  alfo  made  good  of  every  Saint,  as  often,as  being  Afflidted,  he  Prays: 
 
 T  he  Holy  Soul,  like  Abraham,  now  leaves  the  Afs,  her  Flejh,  to- 
 gether with  all  thofe  Principles  of  Life,  and  Images  of  Light,  which 
 were  her  Servants  in  the  Flejh  i  She  leaves  thefe  at  the  Foot  of  the 
 Mount,  below  in  the    Creature. 
 
 She  afcends,  Sad,  but  Obedient,  carrying  with  her  Ifaac,  the  Child 
 of  her  Joy,  her  Spiritual  Comtort,  to  Sacrifice  it.  But  when  (he  is 
 come  into  the  Glory  of  God,  fhe  meets  with  Angelical,  Divine 
 Apparitions.  She  fees  in  the  Light  of  thefe  her  Ifaac,  her  Divine 
 Life,  her  Spiritual  Joys,  reftored,  referved  to  her.  She  fees  the 
 Ram,  her  Brmttjli,  her  Natural  Part  only,  as  it  was,  but  the  meer  Image 
 of  her  Ifaac,  her  Divine  Life,  left  for  the  Sacrifice.  This  Ram  fhe  fees 
 caught  by  the  Horns,  by  its  own  Angelical  Principles,  and  Strengths, 
 in  a  Thicket  of  Divine  Darknefs,  and  Glory.  This  fhe  offers  up  to 
 Cod,  and  returns  with  her  Ifaac. 
 
 The  Afs,  the  Flelh,  in  its  own  dull  Principle,  is  call  ofE  The  /- 
 faac,  the  Divine  Principle,  abides  untouch'd,  by  a  Divine  Difcovery 
 npon  it.  The  Ram,  the  Natural  Principle,  as  it  flands  in  the  Image 
 ef,  and  Vnion  with  the  Divine  Principle,  is  caught  in  the  Thicket 
 of  the  Spirit,  and  offered  up  to  God\  that  is,  is  changed  into  a  Spiri- 
 tutual  Glory,  tho'  by  Fire,  lofeing  itfelf  fir(t  in  the  Flame,  that  it 
 may  find  itfelf  again  one  with  that  Flame,  which  devoured  it. 
 
 I  have  done  with  the  third  Vfe. 
 
 life  4.  Confolation.     This  Confolation  is  Twofold. 
 
 1.  Confolation.  To  thofe  that  are  Spiritual.  Be  not  difcouraged  at 
 your  own  WeaknelTes,  or  UnworthineiTes  in.  Prayer,  nor  doubt  of  an 
 Anfwer.  The  Spirit  is  the  chief  Maker  of  the  Prayer  in  you.  Below 
 the  Imperfect  Workings  of  your  Spirits,  there  are  Workings  of  the 
 Spirit,  which  are  PerfeS.  Below  your  foolifh,  finful  ExprefTions, 
 there  are  Groans,  which  are  Unexpreffible  for  their  weight  of  Glory. 
 God  minds  not  your  Senfe,  but  the  Senfe  of  his  own  Spirit  in  you. 
 Perhaps  you  Pray,  as  weak  Men,  according  to  the  vain  Defires  of 
 Men  *,  but  the  Spirit  in  you  Prays,  as  a  God,  according  to  God. 
 
 2.  Confolation.  To  thofe  that  are  Natural.  A  praying  Chriftian  is 
 made  by  the  Defcent  of  God  upon  him  :  Do  you  not  then  defpair. 
 Say  not  you  are  unworthy,  or  unfit.  God  looks  not  without  him- 
 felf,  for  a  Reafon  of  his  Aftions,  or  a  Foundation  to  his  Works.  He 
 moves  wholly  from  within.  Whither  the  Spirit  of  Sweetnefs  in 
 him  is  to  go,  thither  he  goes:  And  whitherfoever  he  goes,  he  car- 
 ries Worthy  Wifdom%  Power  ^   with  hinv   Then  confider  not  thyfelf, 
 
 Q_  but 
 
Oh) 
 
 but  God,  according  to  his  Infinitenefs  in  Grace,  and  Glory ;    fo  let 
 thy  Hope  be. 
 
 Proof.  The  next  Thing  to  the  Explaining  of  the  Dotlrin,  is  the  Proving 
 of  it.     For  this  I  fhall  ailedge  only  one  place  of  Scripture,  6.  Mat.  5,5. 
 And  thou,    when  thou  Pray  eft,    thou  fnalt  not  be   as  the  Hypocrites,  who 
 love  to  pr  ay  ft an  ding  in  the  Synagogues ,   and  in  the  Corners  of  the  Streets 
 that  they  may  be  feen  of  Men.     Eerily  they  have  their   Reward. 
 
 But  thou,  when  thou  Pray  eft ,  enter  into  thy  Clofet,  and  when  thou  hast 
 ftmt  thy  Door,  Pray  to  thy  Father  in  Secret.     And  he  who  feeth  in  Secret 
 (hall  reward  thee  openly. 
 
 Thefenw  Scriptures,  my  Text,  and  This,  do  of  all  other  the  most  if 
 not  alone  fpeak  exprejly,  and  largely  of  the  Nature  of  Prayer.  \  fhall 
 therefore  gladly  fpend  the  more  Time  in  the  opening  of  chefe  Words  be- 
 caufe  they  are  fo  pertinent  to  my  Text,  Subject  and  Purptfe. 
 
 There  are  fever al  Exprelfions  in  this  Scripture,  and  my  Text,  which 
 mutually  anfwer,  and  enlighten  one  another.  Pray  to  thy  Father  in  Se- 
 cret, faith  Christ.  The  Spirit  maketh  Inter ceffion  with  Groans,  which  can* 
 not  be  uttered,  T\iz  Secret  of  the  Father,  and  the  Vnutterable  Groans 
 of  the  Spirit  do  anfwer  one  another.  Thy  Father  which  feeth  in  Secret, 
 He  who  fearcheth  the  Hearts.  The  Father's  feeing  in  fecret,  and  his 
 fe arching  the  Hearts,  anfwer  one  another. 
 
 Our  Saviour  tells  us  of  a  twofold  Way  in  Prayer, 
 1.  Way.  Of  Hypocrifie. 
 2*  Way.  Of  Seer e fie. 
 
 1.  Way.  Of  Hypocrifie  in  Prayer.    This  isdefcribed  by  three  Thingsl 
 
 1.  Description.  The*  Perfon. 
 
 2.  Defcription.  The  Pofture. 
 
 3.  Defcription.  The  End  of  an  Hypocrite  in  Prayer. 
 
 1.    Defcription.    The    Perfon    of  an  Hypocrite  in  Prayer*   When 
 thou  Prayest,  be  not,  as  the  Hypocrites, 
 
 That  I  may  (hew  you  Fundamentally  what  an  Hypocrite  is  from 
 the  very  Bottom     it  is  necelfary  for  me  to  premife  two  Diftmttions. 
 
 1.  Diftin&ion.  Of  a  twofold  Perfon. 
 
 2.  Diftindion.  Of  two  Parts  able d  by  thefe  Perfons. 
 
 1.  Diftin&ion.  Of  a  twofold  Perfon.  This  twofold  Perfon,  which 
 afts  all  every  where,  is  the  First,  and  the  Second  Adam.  They 
 are  alfo  called,  The  Living  Soul ',  and  the  Quickning  spirit,  1  Cor. 
 15.  47.  The  Fir  ft  Man,  Adam,  was  made  a  Living  Soul*,  the  Last  A- 
 dam,  a  Quickning  Spirit. 
 
 The  Living  Sod  is  the  Created  Principle  of  Things.  The  Vncreated 
 Principle  is  the  Quickning  Spirit.  One  is  God  in  Man  y  the  Other  is 
 Man  apart  by  himfelf. 
 
 This 
 
(  "5  )  \ 
 
 This  Diftinftion  is  the  Hinge,  upon  which  the  Knowledge  of  thcfc 
 three  Things,  God,  Christ,  and  the  Creature,  do  wholly  turn.  It  there- 
 fore deferves  your  frequent,  and  intent  Confederation. 
 
 i.  Perfon.  The  First  Adam.  This  is  the  Living  Soul  of  this  Crea- 
 tion, which  puts  on  all  the  Shades,  ads  all  the  Parts  of  Nature  in 
 the  World. 
 
 Solomon  fpeaks  of  this  Perfon,  That  whieh  hath  been,  is  named  alrea- 
 dy, and  it  is  known,  that  it  is  Man.  Neither  may  he  contend  with  him, 
 that  is  mightier  than  he,  Eccles.  6.  10.  That  Abearance,  in  which  God 
 comes  forth  firft,  in  which  he  is  already  come  forth,  and  is  now 
 paffing  away,  all  is  fum'd  up  in  Man. 
 
 This  Man  is  the  Earthly  Image  of  God.  God  made  Man  in  his  own 
 Image,  in  an  Earthly,  Shadowy  Image,  Gen.  i.  So  that  First  Image  of 
 God,  which  we  call  This  Wo* Id,  whole    and  entire,  is  Man. 
 
 The  Earthly  Image  is  the  Living  Soul.  It  is  made  up  of  all  Variety 
 of  Appearances.  Ic  unites,  and  comprehends  all  thefe  in  one,  Uni- 
 verfal  Appearance,  which  is,  as  a  Principle,  and  Fountain  of  parti- 
 cular Forms.  It  moves  of  itfelf,  and  brings  forth  icfelf  into.all  Shapes, 
 Difiintlly,  SttcccJJively,  Circularly.  But  it  is,  as  a  Shadowy  which  de- 
 pends upon  fomething  above  it,  in  which  it  has  its  Beginning,  and 
 End 
 
 This  Earthly  Image,  or  Man,  hath  a  two-fold  State.  One  State,  An* 
 gelical-,  the  Other  Terreftrial.  The  Angelical  Man,  who  is  clothed 
 with  the  Glory  of  the  Invifible  Part  of  this  Creation,  is  called  by  the 
 Jews,  Magnus  Adam,  the  Great  Adam  -,  the  Terreflrial  Man,  who 
 comes  forth  into  this  vifible  Frame  of  Things,  is  called  by  them 
 Parvus  Adam,    the  Little  Adam,  the  Shadow  of  the  Great  Adam. 
 
 All  Things  of  the  Creature  are  to  this  Man,  this  Image  of  God, 
 cither  as  Pipes  ^  that  feed  it,  or  as  Streams,  that  flow  from  it. 
 
 The  R.  abbins,  who  fpeak  all  to  us  in  Parables,  fay,  That  the  Head 
 of  Adam  in  Innocency  reached  up  to  Heaven.  Their  Meaning  is, 
 *  That  Man,  in  his  entire  State,  is  as  that  Image,  which  Nebuchadnezzar 
 faw  \  Angels  are  the  golden  Head  of  Man  -,  Souls  his  Ere  aft,  and 
 Thighs  of  Silver  and  Brafs ',  Bodily  Things  his  Legs  of  Irony  his  Feet  of 
 Iron )  and  Clay. 
 
 I  have  the  more  largely  defcribed  this  Firfi  Perfon,  that  you  may 
 fee  by  the  Application  of  it  by  and  by,whata  Height  an  Hypocrite  aiay 
 reach  to,  what  a  Compafs  he  may  take,  what  a  Circuit  of  Glory  he 
 may  ride ;  and  yet  be  but  an  Hypocrite  all  this  while. 
 
 He  may  afcend,  and  defcend  between  the  Vifible  and  InvipbU 
 World  •,  be  a  Man  lifted  up  into  the  midft  of  Angels ;  an  Angel  come 
 down  among  Men.    He  may  ftand  in  the  Image  of  God,  adt  all  the 
 
 Q.2  Apr 
 
•    (  "6  ) 
 
 Appearances  of  God  before  him,  bring  forth  Varieties  out"  of  his 
 Treafury;  yet  be  an  Hypocrite. 
 
 I  fpeak  thefe  Things,  as  a  Warning  to  the  prefent  and  fucceed- 
 ing  Age,  in  which  Hypocrites  fliall  come  forth  to  ad  their  Parrs,  and 
 withftand  the  Lord  Jefus,  in  a  manner,  as  much  ahovc  James  and 
 Jambres,  the  Magicians,  who  withftood  Mofes  ',  as  that  Spirit,  Which 
 is  to  be  powred  forth  on  Men,  exceeds  the  Spirit  of  Mofes. 
 
 But  fo  much  for  the  First  Perfon. 
 
 2.  Perfon.  The  Second  Adam.  This  is  the  Qjiickning  Spirit.  God 
 in  Man,  making  himfelf  immediately  the  Life  of  Man.  St.  Pad 
 faith,  That  this  is  the  Myfiery  of  the  Gofpel,  Christ  in  you,  the  Hope 
 of  Glory.  KGo  1 0 f.  1 .  27. 
 
 It  is  an  Vniverfal  Rule:  Whatever  is  received  into  another,  is  fuit- 
 ed  to  the  Temper,  and  moulded  to  the  Frame  of  that  which  receives 
 it.  God  clothes  himfelf  with  the  Nature  of  Man,  that  fo  he  may 
 come  into  the  Perfons  of  Men,  and  be  a  Vital  Principle,  a  Seminal  Virtue, 
 the  Seed,  the  Hope  of  Eternal  Life  in  them.  This  is  Christ  in  yon, 
 the  Hope  of  Glory.  God  in  our  Nature,  js  Chrift;  in  our  Perfonsy 
 Christ  in  yon. 
 
 There  were  tieretich  of  Old,  who  maintained,  That  the  Godhead 
 of  Chrift  was  inilead  of  a  Soul  to  his  Body,  which  had  no  other  Soul. 
 Thus  far  it  is  true,  that  the  Godhead  is  the  Soul  of  the  Soul  of  Jefus 
 Chrift  in  himfelf,  and  ail  his  Members }  or  rather  a  Quickning  Spirit 
 both  to  Soul  and  Body. 
 
 This  is  the  Perfon,  which  alts  all,  and  is  all  in  the  New  Creation, 
 or  Regeneration. 
 
 I  have  done  with  the  First  Difiinttion,  which  is  that  of  two  Perfons. 
 
 2.  Diftin&ion.  Of  two  Parts  acted  by  thefe  two  Perfons. 
 
 Thefe  two  Parts  are, 
 
 1.  Part.  Earthly* 
 
 2.  Part.  Heavenly. 
 
 1.  Part  Earthy.  The  First  Man  is  of  the  Earth  Earthy,  1  Cor. 
 13.  47.  This  Part  hath  three  Steps. 
 
 1.  Step.  The  Beginning. 
 
 2.  Step.  The  Progrefs. 
 
 3.  Step.  The  End. 
 
 1.  Step.  The  Beginning.  The  First  Man  is  of  the  Earth  Earthy,  of 
 the  Earth.  He  fprings  up  out  of  a  Principle  of  Barknefs.  He  is  the  I- 
 mage  of  God  thrufting  itfelf  forth  thro'  the  Darknefs,  as  a  Shadow. 
 
 2.  Step.  The  Progrefs.  He  is  Earthy.  If  I  have  fpoken  to  you  of 
 Earthly  Things,  faith  Jefus  Christ  to  Nicodernus,  John  3.  His  Meaning 
 is,  If  1  have  expreffed  Heavenly  Things  after  an  Earthy  manner.  &c. 
 
 The 
 
("7) 
 
 The  Work  of  the  &r&  Adam,  is  to  bring  forth  Earthly  Refenv 
 blances  of  Heavenly  Things,  Shadows  only. 
 
 Wifdom  faith  in  the  Proverbs,  IWifdom  dwell  with  Prudence,  and  find 
 out  witty  Inventions,  Prov.  8.  12,  Wifdom  pertains  co  the  Kingdom  of 
 the  Bather,  where  all  Things  are  in  cfieir  Head,  and  have  the  highefl 
 Vnity.  Prudence  belongs  to  the  Kingdom  of  Jefus  Chrift-,  where  all 
 the  Members  hold  the  Head-,  and  Particulars  have  the  Univerfal  Uni- 
 ty lhining  in  them,  by  a  Tweet  Vnion. 
 
 This  Creation  is  the  World  of  witty  Inventions,  where  all  Things 
 are  only  particular  Shadows,  withou.  the  firfi  Vnity  and  flaying  /• 
 mitations  of  the  highefi  Appearances,  without  the  Head,  or  Sub  fiance. 
 
 As  Joab  a:.d  Abner  faid  one  to  another,  Let  the  young  Men  rife  up 
 and  flay  before  ns.  And  there  went  forth  Twelve  of  one  fyie,  and 
 Twelve  of  the  other.  And  each  caught  his  Fellow  by  the  Beard,  and 
 run  his  Sword  thro'  him.  So  Jefus  Chrift  f>ith  of  this  World,  of  all 
 the  Actions  and  Pafftons  in  it :  Let  the  young  Men  rife  up,  and  play  be- 
 fore hs.  Let  the  Shadows  of  mine  Eternal  Excellencies  play  before  me,  and 
 dance  the  Figure  of  my  Heavenly  Beauties. 
 
 This  is  that  which  Job  faid >  When  the  Scourge  falleth  upon  the  Lt~ 
 nocent  and  the  Wicked,  God  laugheth  at  it,  v.  9.  23.  Becaufe  he  feeth 
 Man  walk  in  a  Show,  as  a  Shadow  before  him,  and  multiplying  Sha- 
 dows, coming  forth  into  each  State  of  Mifery  and  Joy,  as  Shadows 
 of  Things  above,  playing  upon  the  Ground. 
 
 3.  Step.  End.  The  firfi  Adam,  the  Natural  Man  returns  into 
 that  Darknefs,  out  of  which  he  came.  Daft  thou  art,  and  to  Daft  thou 
 fhalt  return,  faith  God  to  Adam,  Gen.  3.  19.  Then  all  the  Shadowy 
 Figures  of  Man's  Life  here  are  fwallow'd  up  into  the  fame  Darknefs* 
 never  more  to  come  forth,  as  Shadows ;  but  in  the  Spirit  and  Truth  of 
 them. 
 
 This  is  the  firfi  Part,  which  ts  Earthly, 
 ,   2.   Part.  Heavenly.  The  Second  Man  is  the  Lord  from  He&vsn,  1  Cor. 
 15.  47.  The  Second  Man  ads  a  Heavenly  Part. 
 
 This  Part  hath  likewife  three  Steps, 
 I.   Step.  The  Beginning. 
 ¥      2.  Step.  The  Progrefs. 
 3.  Step.  The  End. 
 
 Thefe  three  Steps,  are  all  fet  down  in  that  of  Jefus  Chri(i :  N* 
 Man  goeth  up  into  Heaven,  but  he  who  came  down  out  of  Heaven,  the  Son 
 cf  Man,  who  is  in  Heaven,  Joh.  3.  13. 
 
 1.  Step.  The  Beginning  of  the  Heavenly  Man.  This  is  Heavenly. 
 He  comes  down  from  above,  out  of  Heaven,  out  of  the  Glory  of 
 God,  with  a  Glory  into  the  Soul.    He  is  brought  forth,  not  by  the 
 
 Over* 
 
(ll9) 
 
 Overjhadowwgs  of  Darknefs  \  but  by  the  Outfiinings  of  the  moft  EKcel- 
 ;lent  Majefty. 
 
 The  Sand  Man  comes  forth  in  the  Soul,  as  Lights  defending  from 
 the  Father  of  Lights, 
 
 2.  Step.  The  Progrefs  of  the  Second  Man.  This  alfo  is  Heavenly, 
 fte  abides  in  Heaven,  that  is,  he  abides  in  a  Heavenly  Principle,  Power, 
 Appearance,  AtHvity.  He  Lives  and  Works  in  the  Glory  of  the  Fa- 
 ther. He  Works  out  the  Glory  of  the  Father  upon  the  Creature, 
 not  after  a  Shadowy  manner,  but  in  Tower  and  Subftance. 
 
 3.  Step.  The  End.  The  Second  Man  returns  into  Heaven;  and  as 
 he  returns,  he  carties  the  Soul  up  along  with  him.  He  afcends  to 
 Heaven  in  the  Soul,  by  Elevations  in  Prayer  \  by  Transfigurations  at 
 Death  and  the  Refurreftion. 
 
 The  Second  Man  in  the  Soul  afcends  to  God  by  a  ferfetl  Loveli- 
 mfs  in  Jftftfication  -,  by  a  Power  of  Love  in  Sanftification ;  by  a  Fulnefs 
 of  Joy  in  Glorification. 
 
 This  is  the  Second  Diftinftion  of  the  two  Parts,  which  the  two 
 Per  fins  aft. 
 
 From  both  thefe  Diftinftions,  there  doth  refult  a  full  Char  after,  or 
 Defer iption  of  the  Per] on  of  an  Hypocrite* 
 
 The  Hypocrite  is  the  JFVr/?  Adam,  the  Natural  Man,  putting  on  the 
 Appearance  of  the  Second  Adam,  and  pretending  to  ad  his  Parr.  - 
 
 He  that  would  feem  to  feud  forth  Divine  Breathings,  or  to  raife 
 the  Soul  up  into  the  Bofom  of  the  Father  by  Prayer,  and  not  in  the 
 Spirit  •,  he  Prays  as  an  Hypocrit. 
 
 The  firfi  Aft  of  Hypoctilie  that  ever  was  in  the  World,  was  that 
 which  the  Serpent  tempted  Adam  to  in  Paradife;  to  covet  to  be 
 as  God. 
 
 Philofophers  fay,  That  when  the  Spirit  of  this  World  brings  forth 
 the  Shape  of  a  Man,  into  which  no  Rational,  Immortal  Spirit  defcends  \ 
 that  then  there  is  brought  forth  fuch  a  Brute  Creature,  as  is  feen 
 in  ibme  parts  of  Africa,  by  Travellers:  It  hath  the  exact  Form  and 
 Pofture  of  a  Man,  only  bigger  }  but  in  all  Things  elfe  is  a  meer  BeaFt, 
 living  naked  among  the  Beafts  in  Woods  and  Defirts. 
 -  So,  when  the  Natural  Spirit  brings  forth  in  the  Soul  the  Image 
 and  Pofhure  of  a  Praying  Christian,  which  hath  not  the  Eternal  Spirit 
 come  down  into  it,  then  is  the  Perfoa  of  an  Hypocrite  in  Prayer 
 form'd. 
 
 I  have  difpatch'd  the  fir&  Defsription,  in  the  fir  ft  way  of  Prayer,  the 
 Perfon  of  an  Hypocrite.     Before  I  pafs  to  the  fecond  Defcription,  I  will 
 
 make  fome  Vfi  of  this. 
 
 Ufc.  i. 
 
(  n8  > 
 
 Ufe.  I.  Exhortation.  Seek  above  all  Things  Vnion?  and  Comma* 
 ttion  with  Cod.  This  is  the  Life  of  every  Truth,  the  Truth  of  every. 
 Grace?  the  Life?  Truth?  and  Grace  of  every  Holy  Duty. 
 
 Prayer  is  the  Breath  of  every  Spirital  Truth  in  us  ^  the  Exercife  of 
 every  G>*«,  like  Fire  working  upwaid,  into  its  own  Element,  and 
 Native  Country  '?  the  Vniverfal  Duty.  And  Prayer,  as  often  as  it  pre- 
 tends to  be  Evangelical?  is  Hypocritical,  without  this  Spiritual  Vnion 
 
 of  God  and  Man. 
 
 There  is  a  two-fold  Confideration?  which  will  quicken  your  5Wrft 
 after  this  Vnion. 
 
 1.  Confideration.  Of  the  Goodnefs  of  God. 
 
 2.  Confideration.  Of  that  Happinefs  which  ^/<i«  is  capable  of. 
 
 I.  Confideration.  0/  fta  Goodaefs  of  God.  God  hath  lb  contrived 
 all  Things,  that  rfoV  may  appear  to  be  iiis  only  End?  to  bring  us  in- 
 to an  Eternal  Feliov?fhip  with  himfdf.  He  hath  ordered  every  thing 
 fo,  that  it  may  be  the  way  to?  and  of  this  6/*//^  Friendjhip. 
 
 All  our  Graces  are  Divine  Favors  ?  Looks  of  Lcy^  from  God  to 
 us,  beget  them  on  our  Hearts.  /  will  guide  thee  by  mine  Eye?  faitk 
 God  to  David?  PfJ.  32.  8 . 
 
 The  Exercife  of  every  G>4<y  is  a  Reflection  of  the  Beam  of  Sweet- 
 nefs  and  Glory,  (hot  from  the  Eye  of  God  into  our  Spirits,  back 
 from  our  Spirits  to  the  Eye  of  God  again :  We  beholding  the  Glory  of 
 the  Lord?  axe  changed  into  the  likenefs  of  the  fame  Image?  from  Glory  ta. 
 Glory,  as  by  the  Spirit  of  th°  Lord,  I  Cor.  3.  18, 
 
 The  Holy  Soul  is  the  GUfs  of  the  Godhead,  in  which  ic  beholds 
 itfelf,  and  on  which  by  beholding  it  begets  itfelf:  The  Image  of  the 
 Godhead  in  this  Glafs?  is  the  Body  of  Graces  in  the  Soul. 
 
 The  fame  Spirit  that  lives  in  the  Image  of  Glory  in  the  Face  of  God^ 
 doth  alio  quicken  that  Image  of  this  Face  in  the  living  Looking  glafs. 
 
 God  hath  impos'd  no  Duties  upon  us,  but  fuch,  as  rightly  under- 
 flood,  are  the  higheft  Delights?  being  all  Reprefentations  of  the 
 Vnion?  and  Ads  of  Communion  with  God,  in  the  Myfieries  of  his  Power% 
 Wifdom?  Love?  Glory,  Perfen. 
 
 We  are  commanded  to  Pray  always?  without  ceaflng,  1  Their  %.  17, 
 That  is,  as  much  as  if  God  (hould  fay  to  the  Soul,  in  thefweet  Lan- 
 guage of  the  Canticles?  2.  ¥4.  Let  me  fee  thy  Countenance  without  Inter- 
 miffion?  Let  me  hear  thy  yoke  Without  Interruption :  For  thy  Voice  is  Sweet*? 
 and  thy  Countenance  is  Lovely: 
 
 To  Pray  continually?  is  to  maintain  a  continual  Intercourfe  between 
 the  Soul  and  God?  immediately?  in  their  naked  Per  fans,  by  the  Spirit 
 palling  up  and  down  between  them,  without  ceafinL',  and  bringing, 
 them  together  every  Moment?  ia  Heaven?  and  on  Earth  at  once. 
 
 Shall 
 
(  *so  ) 
 
 Shall  God  thus  prize,  and  purfue  an  Affinity  with  us ;  and  we  not  an- 
 fwer  his  Purfuirs.  with  the  whole  Strength  of  our  Defires,  and 
 Affe&ions  after  his  Embraces  ? 
 
 Hath  God  fo  much  Sweetnefs  in  himfelf,  fo  much  Love  to  thee, 
 as  to  make  Religion  a  Plot,  to  woe  and  wind  thee  into  Communion  with 
 liim ;  to  contrive  Religion  into  a  Sweet  and  Sacred  Bond  of  thy  Perfon, 
 and  his  Perfon  in  one  Love,  one  Life  ?  And  hafl  not  thou  fo  much 
 value  of  God,  as  to  love  Religion  for  this,  to  make  this  the  Life  of 
 thy  Religion,  that  thou  roayft  converfe  with  God,  and  poffef*  him  with 
 thy f elf  mutually,  in  each  or  her  ? 
 
 This  is  the  firft  Confideration. 
 
 2.  Confideration.  Of  the  Happinefs  of  Man.  How  great  is  that 
 Blejfednefs^  of  which  we  arc  capable,  to  which  we  are  call'd  ?  It  is 
 fuch  a  Vnion  and  Communion  with  the  Divine  Nature,-  as  is  between 
 the  Father  and  the  Lord  Jefus.  I  prefs  forward  to  the  Mark  of  the  Prize, 
 of  the  high  Calling  of  God  in  Jefus  Chrifi,  faith  St.  Paul,  Philipp.  3.  14. 
 
 This  is  the  Prize  and  Mark,  to  which  we  are  call'd ;  that  Vnion 
 which  is  between  God  and  Jefus  Chrift. 
 
 Shall  we  not  leave  every  thing  behind  us,  to  prefs  toward  fuch  a 
 Mark,  for  fuch  a  Prize  ? 
 
 Having  this  Hope,  let  us  purifie  ourfelves,  2  Cor.  7.  1:  Seeing  we 
 Jiave  the  Seed  of  fo  great  Glory  in  us,  let  us  retire  out  of  all  other 
 Clothings,  into  which  we  grow  up  out  of  the  Principles  of  Nature,  or 
 the  Devil,  into  the  Power  of  this/Seed.  Let  us  come  forth  only  in 
 the  Spirit  of  this  Hope  •,  and  as  we  break  forth  in  ic,  let  us  break  out 
 of  every  carnal,  corrupt  Spirit. 
 
 This  is  the  fecond  Confideration* 
 
 But  the  Soul  is  apt  to  make  many  Objections  againft  this  Union;  as 
 how  can  this  be?  Or  if  it  may  be,  Will  God  indeed  dwell  with 
 Men  in  his  everlafiing  Brightness,  and  unacceffible  Lights  ? 
 
 It  is  necefTary  therefore  to  perfuade  Men  to  a  Belief  of  this  Vnion, 
 by  a  threefold  Argument. 
 
 1.  Argument.  The  PoJfMity. 
 
 2.  Argument.  The  Necejfity. 
 
 3.  Argument.  The  Facility  of  our  Vnion  with  God. 
 
 1.  Argument.  The  Poffibility  of  our  Vnion  with  God.  This  Pojfibility 
 declares  itfelf  by  two  Things  in  the  Nature;  two  Things  in  the  Worh 
 of  God. 
 
 1.  Thing*  In  the  Nature  of  God  :  Bis  lnfnitnefs. 
 
 2.  Thing.  In  the  Nature  of  God :  His  Fulnefs. 
 
 1.  Thing.  In  the  Works  of  God:  The  Natural  Vnion  between  the 
 Saul  and  the  Body* 
 
 2.  Thing. 
 
(    12  i    ) 
 
 X.   Thing.  In  the  Works  of  God',  The  Terfonal  Vnion   between  the 
 
 Godhead  and  Manhood  in  oht  Saviour. 
 I.  Thing,  in  the  Natture  efGod:  His  ffifinitenefs.  Jefus  Chrifir  faith, 
 jiH  things  are  poffible  to  God,  Mat.  19.  25.  Is  any  thing  too  hard  for 
 God  ?  God  cannot  be  bounded,  or  limited.  He  cannot  be  fhut  up  in 
 any  Creature.  Neither  can  he  be  fhut  out  of  any  Creature.  He 
 can  withdraw  himfelf  from  Angels,  and  leave  thcrn  in  the  Hark,  to 
 be  Devils.  So  he  is  Minimm  in  Maximis,  Lea  ft,  and  Lowefi  iu  the 
 tnofl  Glorious  Creatures.  He  can  mine  forth  in  Stones,  raife.  them  to 
 a  Participation  of  the  Divine  Nature,  make  them  Children  to  Abra- 
 ham. So  he  is  Maximus  in  Minimis  \  with  all  his  Greatnefs  in  the  Leaftt 
 and  Meaneft  Things.  % 
 
 Is  thy  Heart  a  Stone  ?  God  can  make  a  Temple  for  himfelf  of  this 
 Stone,  and  dwell  iu  it.  Is  thy  Heart  a  Stone  ?  God  can  make  it  a  Son 
 in  his  own  Likenefs.  God  can  make  out  of  it  a  Sifter-fpoufe  for  him- 
 felf, as  he  did  for  Adam,  out  of  a  Rib. 
 
 Is  there  an  Infinite  Diftance  between  God,  and  Thee  ?  Is  there  an 
 Infinite  Difficulty  in  the  bringing  of  God,  and  Thee  together  ?  There 
 is  an  Infinite  Power  in  God  to  anfwer  t\\W  Di fiance,  and  take  away 
 the  Difficulty. 
 
 2:  Thing.  In  the  Nature  of  God',his  Fulnefs.  The  Fulnefs  of  the  God" 
 head,  Colof.  2.  9.  God  hath  a  Fulnefs.  He  comprehends  all  Forms  of 
 Things  in  himfelf.  He  can  then  bring  forth  himfelf  in  any  Form,  in 
 Thine,  or  Mine.  The  Original  Form  of  thy  Perfon,  by  which  thou 
 art  brought  forth  into  the  World,  and  upheld  in  the  World  -,  abid- 
 eth    j»  God,    One  with    the  For m  of  God  himfelf.. 
 
 As  God  hath  this  Form  of  thy  Perfon,  (which  is  the  Truth,  and 
 Life  of  it)  in  himfelf,  in  Vnion,  and  Fellowship  with  his  own  Ef- 
 fence  :  So  he  can  bring  it  forth  from  himfelf,  and  reveal  it  to  thee  in 
 Thee.  St.  Paul  calleth  this  the  Revealing  of  Jefus  Chi  ill  in  him, 
 Gal.  t.  1 5. 
 
 Thefe  are  the  two  Things  in  the  Nature  of  God,  which  declare  the 
 Toffibility  of  a  Vnion  between  God,  and  the  Soul. 
 '  There  are  two  Things  more  in  the  Works  of  God,  which  make  good 
 this. 
 
 1.  Thing.  In  the  Works  of  God  :  The  Natural  Vnion  between  the  Sad 
 and  the  Body.  The  Soul. apart  trom  the  Body  is  a  Spirit,  that  is,  an 
 Aft  of  Life,  Invifible,  Indivifible.  It  is  all  Vital,  and  Lively'}  Life  in 
 the  Fffence,  and  Subftance  of  it,  that  it  can  never  die.  It  is  gathered 
 up  entirely  into  One,  having  no  Farts,  by  which  it  i>  capable  of  any 
 Separation.  It  is  a  Power  of  Life,  in  which  all  Lfe}  and  all  Workings 
 of  Life  lie  in  One. 
 
 R  This 
 
(    W3  $       x         - 
 
 This  is  the  Nature  of  the  Soul. 
 
 The  'Body  ha  dead  Lump  of  Earth,  made  up  of  many  Pans,  one 
 without  another,  and  at  Defiance.    . 
 
 Coniider  thefeTnw,  as  they 'are  apart,  in  the  Difference,  and  Con- 
 trariety of  their  'Natures.  Who  would  imagi  ?,  that  thefe  Two 
 could  be  Vnited  fo,  as  to  become  One;  Perfon,  and  Live  a;?*  £*/*•  YeC 
 fo  it  is.  0,/g  P^r/^«  fubiifts  in  both  Parts  ;  Both  Parts  fab fi ft  together 
 in  one  Perfon  ',  and  by  tbat  Vnity  of  Perfon,  mutually  one  in  another. 
 The  SW  receives  into  itfelf  all  Imprcjfions  made  upon  the  Body,  and 
 is  fefifihle  of  them.  The  2W.V  receives  the  Motions  of  the  S<w/'  and 
 is  moved  with  the  Senfe  of  them.  /fofJ;  joyutly  concur,  and  meet  in 
 every  Ad  of  the  Sensitive,  or  Vegetative  Life.  ' 
 
 The  Holy  Ghoft  in  the  Scriptures  makes  ufe  of  this  Vnion  in  Na- 
 ture, to  fet  forth  the  Divine  Vnion.  For  it  calls  Cod  the  Spirit,  and 
 the  Saints  the  Body,  whofe  Members  are  all  Baptised  into  this  0#e 
 ■fp/'m.  And  again,  it  feems  to  compare  6W  in  the  Soul,  to  the  Soul 
 in  the  .Wy -,  when  it  calls  the  Fir  ft  Man,  a  Living  soul,  -,  the  Second 
 Man,  a  Quickning  Spirit. 
 
 Why  may  not  the  fame  Power,  that  joyns  a  Living  Soul,  and  a 
 Dead  Body,    unite   a  Living  Soul  to  the  JEfm/*/  6W? 
 
 Objctl.  But  you  will  fay,  There  is  an  Infinite  Diflance  between 
 €od,  and  the  »SW:  So  there  is  not  between  the  Soul  and  the  Body. 
 An  Infinite  Diflance  can  never  be  palled  thro'. 
 
 Anf.  An  Infinite  Diflance  may  be  pafTed  through  by  an  .Infinite 
 Spirit. 
 
 But  then  again,  it  is  not  the  Eemotenefs,  or  Nearnefs  of  the  Di- 
 flance which  helps,  or  hinders  Vnion  \  but  the  Proportion  between 
 Things.  Two  Men  are  nearer,  one  to  another:  than  a  Man  and  Wo- 
 man ,  for  there  is  the  Difference  of  Perfon  only ',  here  of  Perfon  and 
 Sex*  Yet  two  Men  do  not  make  One,  becaufe  they  are  not  proporti- 
 oned for  a  Vnion, 
 
 it  is  an  AUive  and  Paffive  Nature,  which  fuits,  and  fits  Things  for 
 Vnion.  There  then  is  the  fitteit  Proportion  for  a  Vnion,  where  One 
 is  moll  A  Stive,  the  Other  moft  Paffive. 
 
 The  Soul  in  refpeel:  to  God  is  Abfolutely  Paffive,  Infinitly  Paffive; 
 for  fhe  hath  onely  Potentiam  Obedientialem,  a  PofEbjlity  of  being 
 wrought  upon  by  God.  She  is  Infinitly  below  him,  who  is  a  Fur- 
 feel:  A£\  ',  and  fo  Infinitly  Paffive',  and  fo  fit  to  make  One  with  him, 
 who  is  an  Infinit  Att. 
 
 In  the  Soul  is  Room  and  Matter  for  God  to  work,  3ud  difplay 
 Mmfelf.    In  God  is  Virtue,  and  Life  enough  to  aUuate  the  Soul, 
 -and  fill  the  vaft  EmptineFs  and  Capacicy  in  her. 
 
 :TJms 
 
Thus  one  Deep  calls  to  another,  Pfal.  43.  7.  God  hath  fet  one  thing 
 over  againft  another,  Ecclef.  7.  14.  The  Infinit  Diftance  between 
 Cod  arid  the  Soul,  make,  them  to  anfwer,  and  ITsire  one  another.  Ic 
 tunes  them  for  a  Sweet  Harmonious  Confent,  and  ILiion. 
 
 The  Fulnefs  of  Cod  is  his  Pregnancy  and  Love,  which  makes  him 
 long  after  the  soul,  to  pour  forth  himfelf  into  her.  1  be  Emptwefs 
 of  the  Soul  is  Her  Capacity,  by  which  (he  is  fitted  to  receive  God,  and 
 is  made  reftlefs  without  him.    God  dwells  with  the  Broken  Heart  and 
 
 Contrite  Spirit.  '"  •;       .  „ 
 
 Thus  much  for  the  firfl  Thing.  In  the  Works  of  God,  to  (hew  the 
 Toifibility  of  our  Vnion  with  God. 
 
 "2.  Thii)>  •  /»*/?*  Wo)h  of  God',  The  Perfonal  Vnion  between  the 
 Godhead  and  the  Manhood  in  Jefus  Christ.  Whatever  Objections  can 
 be  made  againit  the  Union  of  God  with  the  Soul,  may  be  made  as 
 ftror.  liflft  this  Union  :  For  the  Human  Nature  is  a  Creature,  and 
 as  much  below  God  in  that  Refpe&,  as  the  Soul. 
 
 This  is  the  Head  of  the  Vnion.  Here  it  is  Firft,  Higheft,  moB  Im*> 
 mediate.  If  ever  then  any  Union  between  God  and  the  Creature, 
 had  been  impoflible,  this  Ihould  never  have  come  to  pafs  -,  here  the 
 Difficulty  (hould  have  appeared.  The  Foundation  of  the  Union  was 
 laid  in  this  Perfon,  the  Lord  Jefus. 
 
 Now  by  how  much  eafier  it  is  to  Unite  many  Perfons  into  one 
 Nature,  which  is  common  to  them  all  j  than  Natures  infinitely  diltanc 
 in  one  Perfon,  lb  much  more  poffible  it  is  for  God  and  thy  Soul  now  to 
 be  made  one  in  thy  Perfcn  -,  than  it  was  at  Firfi  for  God  and  Man  to 
 be  made  One  in  Jefus  Chrift. 
 
 Thy  Nature  is  already  United  to  God  :  Now  remains  only  tbe£rf- 
 therinq  up  of  thy  Per/on  into  that  Native,  which  is  its  Root  and  Head. 
 
 I  have  done  with  the  Fir  ft  argument,  by  which  I  would  move  Men 
 to  follow  after  fellowfhip  with  God:     The  Pojfibility. 
 
 z.  Argument.  Necejfity.  This  Necejfity  is  grounded  upon  two  Things. 
 
 1.  Thing.  The  Form  oj  the  Creature. 
 
 2.  Thing.  The  Frame  of  the  Soul. 
 
 I.  Thing.  The  Form  of  the  Creature.  All  the  Creatures  are  not,  as 
 Solomon  fpeaks  in  the  Proverbs,  Why  wilt  thou  fet  thy  Heart  upon  that 
 which  is  not?    Prov.  23,  5. 
 
 The  Creatures  are  not  the  Sub  ft  once,  the  Truth  \  they  are  only  Sha- 
 dews :  God  is  the  hidden  Subjhnce,   Jefus  Chrift  and  the  Spirit  are 
 
 Truth, 
 
 How  miferable  is  the  Soul  of  Man,  which  mufl  be  Eternally  fed 
 and  deluded  with  Shadows^  if  it  come  not  to  the  Immediate  View  and 
 
 Enjoyment  of  God  ? 
 
 R  2  Abraham 
 
i  i*4 1) 
 
 '^Abraham  complained  to  God,  before  Ifaac  was  born.;  that  a  5/*m- 
 'Vfr^f,  and  noc  his  Son,  fhould  be  his  Heir.  Man  may  complain,  that  'Sha- 
 dows, and  not  the  StA fiance,  are  his  Inheritance ;  if  he  do  not  inheric 
 the  Divine  Nature  and  Perfons. 
 
 2.  Thing.  The  Frame  of  the  Soul  God  hath  planted  in  the  Spirit! 
 of  IVIan  the  DefTre  of  Eternity,  Infinitnefs,  Perfection.  God  hath  made 
 Man  for  himfelf,  as  his  End,  faith  Solomon  in  the  Proverbs,    16.  4. 
 
 Thefe    Principles  of  Defire  put  Man  upon  a  reftlefs   Search  after 
 God,  in  whom  alone  Eternity,  Infinitnefs,  Perfection,  and  the  Satisfa- 
 Mion  of  Man  are  to  be  found. 
 -  God  alone  is  Good,  faith  Jefus  Chrifi.    The  Powers  of  Man's  Soul 
 cry  unceflantly,  Who  willfbew  us  any  Good? 
 
 You  can  never  ftill  the  Cry  of  the  Soul,  till  you  fhew  God  to  her. j 
 neither  can  you  ever  bring  che  Soul  to  Reft,  till  you  bring  her  into 
 God.  •  Therefore  Jefus  Chrifi,  who  is  the  Knot  of  this  Vnion  between 
 God  and  Man,  invites  us,  faying.  Come  to  me,  and  I  will  give  yon 
 Reft,  Mat.  11.  28. 
 
 All  the  Creatures,  as  Shadows  in  Water,  prefent  God  to  Man,  for  his 
 Happinefs.  The  Deftres  of  the  Soul  do  Cloudily,znd  as  at  a  near  Diftance, 
 hold  forth  God  to  Man,  for  his  only  Perfedi©n.  If  Man  can  never  lay 
 hold  of  the  Divine  EfTence,  nor  be  United  to  it  j  he  is  in  the  midit 
 of  the  Creatures  and  his  own  Deftres,  like  Tantalus,  who  ft3nds  hungry 
 and  thirfty,  with  Waters  up  to, his  Chin,  and  Apples  hanging  near  his 
 Lips,   yet  can  never  tafte  either. 
 
 Thus  much  for  this  Argument  of  the  Necefiity  of  our  Vnion  with 
 God.  There  remains  another,  the  Facility,  Bat  I  /hall  fpeak  of  that 
 anon,  upon  another  Occafion. 
 
 I  pafs  now  from  this  Vfe,  and  from  this  Head,  the  Perfon  to  the 
 Pofture  of  an  Hypocrite  in  Prayer, 
 
 2.  Defcription.  The  Pofture  of  an  Hypocrite  in  Prayer.  This  is  the 
 Second  Defcription  in  the  Ftrft  Way,  which  is  the  Way  of  Hypocrifte  in 
 Prayer. 
 
 This  is  laid  down  in  thofe  Words,  They  love  to  Pray,  ftanding  in  the 
 Synagogues,  and  in  the  Corners  of  the  Steeets7  Mat.  6.  5. 
 
 Thefe  Words  have  a  twofold  Senfe. 
 1.  Senfe.  Moral. 
 1.  Senfe.  Myfticah 
 
 1.  Senfe.  Moral.  Our  Saviour  Intends  not  a  Prohibition  of  all  Pray- 
 ers ii>  publick  AlTemblies,  or  Eminent  Places }  butonly  a  Caution  a- 
 gainil  Affett'wn  to,  and  Affectation *>f  Appearance  in  Publick,  whea 
 we  Pray*  out  of  a  Vain-glorious  End. 
 
 Our 
 
(  **5  ) 
 
 Onr  Saviour  forbids  us  to  Pray  in  Public1*,  as  he  forbids  us  to  /wear,, 
 or  to  contend.  We-  are  not  to  do  any  ot  rhefe  as  Hypocrites,  from 
 ottrfelves,  for  a  particular  Refpeft  to  ourjelves. 
 
 2.  Senfe.  Myftlcal.  There  is  a  Myfticd  Synagogue;  My  ft  ical  Streets; 
 Myftical  Comers  of  the  Street. 
 
 i.  There  is  a  Myftical  Synagogue,  we  read  Pfal.  74.  8.  7%  fe*v* 
 ^W  d//  the  Synagogues  of  God  in  the  Land.  The  Word,  Synagogues, 
 fignifics  the  Solemn  Meetings  \  and  that  Word,  which  is  Tranflated 
 Cod,  is  the  Word  which  is  ftill  joyned  to  the  Names  of  Angels,  and 
 is  the  Root  of  that  Word,  which  exprefleth  God,  as  he  comes  forth 
 in  the  Angels. 
 
 The  Pfalmift  in  the  Verfe  before  had  mention'd  the  Santluary.  This 
 was  the  Principal  Place  for  the  folernn  Meetings  of  God;  all  other 
 Places  were  the  Daughters  of  this,  Reprefentative  of,  and  Deputies 
 to  it. 
 
 Cherubims  and  Angels  were  piclnr'd  on  the  Sides,  and  Hangings  of 
 the  Tabernacle  ;  to  teach  us  thus  much,  that,  The  Prefence  of  God  was 
 with  the  Jews,  in  the  Glory,  and  by  the  Mini  ft  ry  of  the  Angelical  Nature., 
 
 The  Scripture  faith,  The  Law  was  ordain' d  by  Angels,  Gal.  3.  19. 
 That  is,  the  Image  of  God  was  held  forth  to  Man  nnder.the  Law^ 
 in  the  feveral  Orders  and  Difpenfations  of  the  Angelical  Nature  and 
 Excellencies. 
 
 The  DiftinBions  of  Birds  and  Beads,  the  Ceremonies,  Holy 
 Things,  and  Rites  in  the  Old  Teftament,  were  all  Typical  Difcove- 
 jies  of  the  Myftery  of  Angels,  in  which  the  Image  and  Prefence  of  God 
 then  dwelt  being  itfelf  but  a  Shadow  of  that  higher  Appearance,  which 
 was    to  come  in  Jefus   Chrift. 
 
 The  Holinefs  which  the  Jews  fought  in  all  their  Worlhip  and  Way, 
 v/as  a  Conformity  to,  and  a  Communion  with  the  Angels,  and  God  ap- 
 pearing after  the  manner  of  the  Angels.  Therefore  in  the  Old  Tefta- 
 ment  you  (hall  find  Angels  fpeaking  to  Men,  and  Men  to  them, 
 fbmetimes  as  Angels;  fometimes  as  God. 
 
 When  we  hear  from  the  Epiftle  to  the  Hebrews,  2.  5.  that  the  World 
 to  come  is  not  pat  in  Subjection  to  Angels  :  We  learn  by  it,  that  the 
 firmer  World,  or  the  Difpenfation  ot  Things  under  the  Law,  h  fub- 
 ject  to  Angels,  as  under  the  Gofpel  to  Jefus  Chrift.  They  are  the 
 Principles  and  Patterns  of  all  Things,  each  Thing  coming  forth  froai 
 -them;  Typifying  them;  and  returning  or  growing  up  into  them. 
 
 To  the  Name  of  Synagogues  with  the  Jews,   do  anlwer  the  N  me 
 
 of  •  Churches  with  Chriftians.     The  Truth  of  the  Chriftiaja  Churches, 
 
 lies  in  the  Vnity  of  the  Sfiriu     The  Truth  of  Synagogues,  in  the  Vtii* 
 
 t,on  of  Angels;  which  arje  tike  Numbers,  iw>6>a.fimple..Wfy,  i  |fcCaa$- 
 
 poHttd:  t 
 
(  is-6  ) 
 
 founds,  Synagogues,  that  is,  Gatherings  together,  Coacervations,  Heapsr 
 Knots  of  divers  Excellencies,    wich  their  proper,  but  Shadowy  Vni- 
 ties. 
 
 This  is  l\\Z~  Myftical  Synagogue,  which  fignifies  two  Things.  FirlT, 
 The  Glory  of  God,  as  it  is  imag'd  forth  to  us  irr  the  Nature  of  An- 
 gels ;  which  is  not  the  Supreme  Vnity,  but  a  Colhllion  of  Excellencies, 
 like  a  Beamy  made  up  of  many  Colours  and  Lineaments.  Secondly,  The 
 Prefence  of  this  Glory  with  Man. 
 
 2.  There  are  My  ft  leal  Streets.  Wifdom  cries  without:  She  lifts  up 
 her  Voice  in  the  Streets,  Prov.  i.  20. 
 
 The  Inwa  ace,  in  which  Wifdem  ihewM  herfelf  under  the  Law, 
 was  the  firfi  Tabernacle,  the  Holy  Place,  which  was  cover'd.  This 
 was  the  Nature  of  Angels ;  for  the  moft  Holy  Place  was  not  yet  open'd, 
 the  Divine  Nature  was  not  at  all  difcover'd,  till  Jefus  Chrift  came. 
 
 The  Outward  Place  then  under  the  Law,  was  this  vifible  World, 
 which  is  a  Court,  without  any  Covering  or  Secret  of  Glory. 
 
 The  open  Appearances  of  Things,  to  Senfe  are  the  Streets,  in  which 
 Wtfdom  lifts  up  her  Voice',  while  the  Nature  of  God  is  held  forth  ia 
 the  Angels]  and  the  Nature  of  Angels  imag'd  forth  by  thefe  Things 
 of  Senfe,  as  by  Types.  BuE  Jefus  Chrift  did  not  lift  up  his  Voice,  nei- 
 ther was  his  Cry  heard  in  the  Streets:  For  he  withdrew  the  Prefence 
 of  God  from  vifible  Types,  and  from  their  next  Truths,  the  Angelical 
 Images,  into  a  Spiritual  Appearance. 
 
 Revel.  1 1.  8. '  It  is  laid  of  the  two  Witneffes,  That  their  Bead  Bo- 
 dies lie  in  the  Street  of  the  great  City,  which  is  Spiritually  called  Sodom  and 
 JEgypt,  in  which  alfo  their  Lord  was  hlam. 
 
 The  great  City  is  this  Creation;  the  vifible  Part  of  it,  is  the  Street, 
 In  which  the  Dead  Bodies  of  the  Witness,  that  is,  the  Legal  and 
 Evangelical  Flefn,  or  Types  of  Jefus  Chriit  lie;  and  in  which  Street 
 Jefus  Chrift  himfelf  was  Slain. 
 
 Revel  11.  21.  St.  John  defcribing  the  New  Jerufalem  faith,  That 
 the  Gates  were  all  one  Pearl  :  That  is,  the  Angels  were  all  cloth'd 
 with  the  Purity  and  Vnity  of  Jefus  Chrift  -,  the  Streets  of  the  City  were 
 pire  Gold,  and  as  tranfparent  Glafs  :  That  is,  the  Inferior,  the  out- 
 waid  part  of  the  New  Jerufalem,  which  is  the  vifible  World,  is 
 chang'd  form  its  opacous  or  Jbady  Nature,  to  a  Tranfparency,  and 
 from  its  dull  and  dead  Nature,  to  a  fruitfulnefs  ia  Beams,  like 
 Gold, 
 
 Thus  we  fee  what  the  Myftical  Street  is.. 
 
 3.  There  are  Myftical  Corners  of  the  Street,  Jefus  Chrift  in  his 
 Church  is  calPd  the  Corner -ft  one,  out  of  which  the  whole  Building, 
 grows,  and  by  which  it  is  united  and  upheld- 
 
 Solomon 
 
(  197  ) 
 
 Solomon  faith  of  the  Whorifti  Woman,  Her  Feet  abide  not  in  the  Honfe  ; 
 
 Jhe  is  without  in  the  Streets  ;  fie  lies  in  wait  at  every  Corner ,    Prov.  7; 
 
 n>  12.     Solomons  Matron  is  interpreted  by  Divines  to  be  Divine 
 
 Wifdom,  the  Heavenly  Image  of  Things:  Accordingly  the  Strumpet  of 
 
 which  he  fpeaks,  is  taken  for  Folly,  or  the  flefhly  Image  ot  Things. 
 
 This  Srumpet  abides  not  within,  in  the  Honfe,  whicn  is  Jefas  Chrifi? 
 the  inward  Frame  and  /ww*  of  Things*,  but  ihe  is  gadding  abroad, 
 running  forth  into  ihe  Streets  of  outward,  Seaibal  Appearances. 
 
 She  lies  in  wait  at  every  Corner.  The  feveral  Spirits  of  this  viil- 
 ble  World,  which  are  as  the  Corners  of  the  Streets,  as  the  Centers 
 of  thefe  out-fpread  Forms,  thefe  are  her  Dens,  in  which  ihe  lurks, 
 out  of  which  fhe  iiTbes.  id  as  any  Soul  defends  into' the  Region 
 of  thefe  Spirits,  to  come  forth  into  the  World,  Ihe  feizeth  upon  ir3 
 enfnares  and  poifo  is  it,  as  a  Spider  does  a  Fly  in  its  Cobweb. 
 
 Thefe  are  the  Myftical  Corners, 
 
 By  this  time  we  may  underftand,  what  the  Pofture  of  an  Hipccrite 
 n  Prayer  is,  according  to  the  Myftical  Acception. 
 
 He  is  a  Moral  Hypocrite,  who  Clothes  hirnfelf  with  the  outward 
 Appearance  of  a  Saint,  in  the  Body  only. 
 
 But  he  is  the  Myftical  Hypocrite,  who  ftands  in  the  Glory  and  Pow- 
 er of  an  Angel,  and  fo  Prays ;  loving  to  fee  himfelf  in  this  Glory  and 
 Power. 
 
 This  SohI  is  the  Daughter  of  God,  who  efpoufeth  herfelf  to  the 
 Servant  of  God,  (for  fueh  Angels  are  in  their  Natural  Image)  in- 
 Head  of  the  Son  of  God,  and  fo  makes  herfelf  a  Strumpet,  an  Hy« 
 pocrite. 
 
 Standing  exprefTeth  a  fixt  and  Confident  Pofture;  when  the  Hypo- 
 qrite  hath  rais'd  himfelf  to  an  Angel's  Height,  when  he  hath  drawu 
 down  Angelical  Spirits,  into  Union  with  his  Spirit  5  he  fettles  here5 
 and  exalts  himfelf  with  Pleafure  in  thefe  Things;  believing  -that  by 
 them  he  (hall  prevail  as  a  Prince  with  God. 
 
 I  have  done  with  thefaond  Defcriptton:  The  Pofture  of  an  Hypocrite 
 in  Prayer. 
 
 3.  Defer iption.  The  End  of  an  Hypocrite  in  Prayer.     The  End  of 
 an  Hypocrite  in  ail  his  Prayers,  is  ever  t£is,  That  he  may  be  feen  of  Men7 
 ■>  or  that  he  may  appear  to  Men. 
 This  End  is  Twofold. 
 
 1.  The  fir/l  End  of  an  Hypocrite  is,    when  he  Prays,  that  he 
 
 may  fet  up  the  Image  and  Appearance  oi  Man.    Then  he  appears 
 
 to  Men,  when  he  appears  as  a  Man,     5uch  as  the  Eye  is,  f.ich  muIL 
 
 s  the  tight,  fuch  the  C%*#  be   He  tha*.«akes*a  Show  to  the  Eye  of 
 
 Usfe 
 
(  **$  ) 
 
 Man,  lets  himfelf  in  the  Light  of  Man,  and  fets  np  the  Image  of  Maa 
 for  the  Objeft,  which  is  to  be  feen  in  that  Light, 
 
 St.  Paul  joyns  thofe  Two,  Rom.  2.  29.  He  is  a  Jew,  who  is  one  in- 
 wardly in  the  Spirit,  whofe  Praife  is  not  of  Man ,  but  of  God.  He  who 
 feeks  and  enjoys  the  Praife  of  Man  in  Divine  Things,  hath  thofe 
 Divine  Things  only  in  the  outward  Appearance,  the  Image  of  Man, 
 or  the  Creature. 
 
 2.  The  Second  End  of  an  Hypocrite  in  Prayer,  is  to  feed  the  Spirit 
 of  Man,  or  the  Creature,  high  and  fat,  with  its  own  Efteem  and 
 Praife. 
 
 This  is  his  Appearing  to^  Men,  his  Exalting  the  Creature  in  the 
 Eye  of  the  Creature,  that  it  may  fkemfomething  to  itfelf. 
 
 This  is  the  third  and  laft  Defcription  of  the  Way  of  Hypocrify  in. 
 Prayer. 
 
 Vfe  1.  Admonition  to  beware  of  Hypocrify  la  Prayer.  It  is  our 
 Saviours  Caution,  When  ye  pray,  be  not  as  the  Hypocrites. 
 
 I  will  prefent  to  you  the  Difcoveries  and  Dangers  of  Hypocrify  ia 
 Prayer,  that  you  may  the  more  know  and  ftudy  to  avoid  it. 
 
 So  I  fliall  divide  my  life  into  two  Parts. 
 
 1.  Part.  Difcoveries. 
 
 2.  Part.  Dangers  of  Hypocrify  in  Prayer. 
 1 .  Part.  Difcoveries.     Thefe  are  Seven. 
 
 1.  Difcovery.  We  pray  as  Hypocrites,  when  we  have  a  Defign  to 
 commend  ourfelves  to  others  by  our  Prayers.  He  that  would  feem  Elo- 
 quent, Devout,  or  Spiritual,  when  he  Prays  -,  he  makes  himfelf  a 
 Barbarian,  an  Infidel,  an  Hypocrite  to  God. 
 
 St.  Paul  faith  to  the  Galatians,  Do  J  yet  perfuade  Men,  Or  God  ? 
 This  Man,  when  he  pretends  molt  to  perfuade  God,  makes  it  his 
 End  to  perfuade   Men  into  a  good  Opinion  of  himfelf. 
 
 St.  Paul  condemns  thofe,  who  affed  to  make  a  Show  in  the  Flefi, 
 Gal.  6.  1 2.  When  the  Peacock  perceives  himfelf  tp  be  obferv'd,  and 
 to  have  Spectators  :,  he  fpreads  his  Tail  with  a  great  deal  of  Gau- 
 dery  and  Bravery :  But,  as  he  fets  up  his  Tail,  he  hides  his  Head. 
 
 So  do  you,  when  you  love  to  pleafe  Men  in  your  Prayers ,  you 
 fpread  your  Tails ,  you  exalt  that  which  is  Inferior  and  Ba felt  in 
 you,  your  Flejhly  Part :  But  you  hide  and  obfeure  that  which  is  your 
 true  Glory,  your  Head,  fefus  Chrift. 
 
 They  fay,  He  is  a  good  Orator,  that  fo  ravifheth  his  Hearers 
 with  the  Subjeft  and  Matter  of  his  Speech  •,  as  that  they  have  no 
 Space,  or  Liberty  of  Spirit,  to  think  Who  fpeaks,  or  how  he  fpeaks. 
 'Tis  well  apply'd  to  Prayer.  He  prays  wel)?  whofb  holds  forth  the 
 Lord  Jefus,  *  in  the  Power  of  the  Holy  Ghoft  that  the  Souls  of  thofe 
 
 that 
 
(   ,39   ) 
 
 that  hear,  are  filPd  with  ijhe  Spiritual  Appearances  of  Jefus 
 Chrift,  taken  up  out  of  all  F^fhly  Obje&s  into  him*,  that  they 
 confider  not  at  all  the  Man  that  Prays,  nor  his  Manner  of  Pray- 
 ing. 
 
 2.  Difcovery.  We  fray  as  Hypocrites,  when  we  would  commend  our 
 [elves  to  our  [elves  in  our  Prayers.  He  that  pleafeth  hiffifelf  in  his  own 
 Tarts,  or  Piety,  while  he  Prays  *>  he  maketh  his  Prayers  the  Devil's 
 Bath,  in  which  he  foaks  his  Soul. 
 
 Not  he  that  commends  him[el[\  hut  he,  whom  God  approvcth,  [jail 
 hcjuftified,  faith  St.  Paul,  2  Cor.  10.  18. 
 
 Thou,  who  Prayeft,  that  thou  mayfl  juftifie  and  admire  thyfelf 
 in  thy  Prayers*,  fee  thine  own  Pi&ure  in  Nebuchadnezzar,  when  he 
 walk'd  in  the  mid-ft  of  his  Palace,  and  faid  to  himfelf,  Is  not  this 
 great  Babel,  which  I  have  built,  [or  the  Honour  o[  my  Name  $  Thy 
 molt  glorious  Prayers  are  but  a  Babel,  which  thou  buildeft  to  the 
 Honour  of  thine  own  Name. 
 
 What  manner  of  Hypocrify  is  this  ?  Thou  makeft  a  Show  of  Wor- 
 shipping God,  and  in  Truth  fetteft  up  thine  own  Image  in  the  Gold 
 and  Silver,  of  high  Notions,  and  curious  Fancies*,  then  thou  mak- 
 eft thy  Prayers  a  Proclamation  and  Trumpet  to  thyfelf,  to  fall  down 
 and  Worfhip  before  this  Image  of  thyfelf. 
 
 3.  Difcovery.  Tour  Prayer  is  Hypocritical,  when  you  think  to  com- 
 mend your  [el[  to  God  by  your  Prayer.  This  is  the  Phari[eeys  Prayer, 
 who  made  the  Praifes  of  God  an  Introduction  for  his  own  Praife  to 
 God  :  God,  1  thank  thee,  that  I  am  not  as  other  Men,  &:c.  I  [aft,  &c. 
 I  pray,  c\C  Lnk.  18.  11,  12. 
 
 The  Hypocrify  in  this  Cafe  is  manifeft  *,  for  you  feem  to  fall  down 
 before  God,  that  you  may  exalt  him  *>  whereas  you  do  two  Things 
 molt  contrary  to  this:  You  exprefs  the  higheft  Thoughts  oiyour[ehes^ 
 that  can  be  *,  and  the lowest  of  God. 
 
 1.  You  exprefs  the  higheft  Thoughts  of  yourfelves,  that  can  be. 
 You  think,  that  you  can  put  a  Lovelinefs  upon  your  Perfons,  and  a 
 Li[e,  or  Love  into  your  Prayers  *,  which  (hall  be  worthy  of  God,  fo 
 [uitable  to  him,  as  (hall  take  his  Heart,  and  make  him  in  Love  with 
 your  Prayers,  and  you. 
 
 When  Efther  had  a  Petition  toprefentto  Ahafuerus,  (he  invited 
 him  feveral  times  to  a  Banket  e[lVme;  and  fo  obtained  her  Defires. 
 Thus  thou  thinkeft  of  thyfelf  to  provide  a  Banket  of  Wine  *,  fuch 
 fweet  Affe&ions,  fuch  flrong  and  high  Workings  of  Spirit,  as  (hall 
 take  not  Men  and  Angels,  but  God  himfelf,  that  he  (hall  be  able 
 to  deny  thee  nothing. 
 
 S  2.  You 
 
( '130 ) 
 
 ,  2.  You  exprefs-the/*iw#  Thoughts  of  God.  You  think  him  change? 
 able,  to  be  mov'd  by  yon.  The  Heathens  believ'd,  that  there  were 
 between  us,  and  Subftances  meerly  Spiritual,  Damons,  which  were  Spi- 
 rits cloth'd  with  Thin,  Airy  Bodies:  Thefe  they  thought  were  feaft- 
 ed  and  attracted  by  the  Fumes  and  Valours  of  their  Sacrifices.  You 
 make  God  fuch  a  one,  whom  you  can  feafl  and  draw  to- your  own 
 Will,  by  the  Ejaculations  and  Breathings  of  your  Spirits  in  Prayer. 
 
 Our  Prayers,  if  they  be  truly  Spiritual,  are  the  moving  of  our 
 Spirits,  by  the  Spirit  of  God,  according  to  God;  that  is  clear  con- 
 trary, which  thinks  to  move  the  Spirit  of  God,  according  to  oar 
 Spirits. 
 
 4.  Difcovery.  When  the  End  of  our  Tray er  is  to  maintain,  or  heighten 
 our  own  appearance  in  the  Flejh,  then  our  Prayers  are  Hypocritical.  It  is 
 lawful  for  us  to  feek  by  Prayer,  the  Prefervation  or  Exaltation  of 
 ourfelves,  in  and  to  God.  But  when  we  aim  at  our  own  Life, 
 Peace,  Parts,  Graces ;  as  in  and  to  ourfelves  ;  we  Pray,  that  we  may 
 be  feen  of  Men,  that  we  may  appear  in  the  Light  or  Bay  of  Man. 
 
 This  was  AhaVs  Fail  and  Prayer,  when  the  Judgements  of  God 
 were  denoune'd  againft  him  by  Elijah. 
 
 Prayers  are  the  Breathings  of  Faith ;  Faith  is  the  emptying  the  Soul 
 of  itklf,  to  fill  it  with  God. 
 
 As  a  Bucket  is  let  down  into  a  Well,  and  dipt  into  the  Water, 
 that  it  may  come  forth  full  of  Water:  So  a  Holy  Heart  in  Prayer  is 
 let  down  into,  and  drown'd  in  the  Divine  Nature,  that  it  may  be 
 full  of  that,  not  of  itfelf. 
 
 But  he  that  terminates  his  Prayers  in  himfelf,  lets  down  his  Heart 
 a  little  way;  but  flops  and  draws  it  back  again,  before  it  touchetb 
 ihe  Waters  of  Life  in  God.     Thefe  are  Mock-prayers. 
 
 As  a  River  poures  forth  itfelf  into  the  Sea,  where  it  Iofeth  its 
 own  Name,  and  is  known  only,  as  the  Waters  of  the  Sea:  So  Prayer 
 is  the  pouring  forth  of  the  Soul  into  God,  that  there  it  may  lofe  all 
 its  particular  Imprefllons  and  Interefls  with  itfelf;  and  no  more  be 
 known  to  itfelf ;  but  as  an  Appearance  or  Power  of  God. 
 
 That  Prayer  which  endeavours  the  Prefervation  of  a  Man's-felf,  as 
 to  and  in  himfelf,  is  from  the  Spirit,  not  of  Chrift  ;  who  unites  Man 
 to  God,  as  the  Spoufe,  the  Glory,  the  Out-  [hining  of  God;  but  of  An- 
 tichrift,  who  denies  Chrift  come  in  the  Flefh;  withftands  the  Difco- 
 very and  Fulnefs  of  God  in  the  Fleih  of  the  Creature,  by  making 
 it  full  of  itfelf. 
 
 5.  Difcovery.  A  Sollicitude  for  Ability  to  pray  from  a  Marfs-felf,  is 
 a  Sign  of  an  Hypocritical  Prayer.  Our  Saviour  bids  his  Dilciples,  thafi 
 they  fhould  not  take  thought^  what  to  fay^  when  they  were  brought  before 
 
 Coun- 
 
( 1*1 ) 
 
 Councils,  for,  faith  he,  it  is  not  you  that  fpeak,  but  the  Holy  Ghofi, 
 that  fpeaketh  in  you,  Matt.  10.  19,  20. 
 
 Much  lefs  are  we  to  take  an  anxious  Care,  what  to  fay,  when  we 
 come  to  Pray.  Such  a  Sollicitude  is  an  Argument,  that  we  fpeak  not 
 to  a  Father  ;  or  that  it  is  not  the  Holy  Gho(t,  but  S*//that  fpeaks  in  us. 
 
 Let  me  put  this  Queftion :  Is  a  Power  to  Pray,  lefs  or  greater  than 
 that  for  which  we  Pray  ? 
 
 If  a  Power  to  Pray,  be  greater  than  that  for  which  we  Pray  ; 
 (hall  we  go  to  God  for  the  lefs,  and  feek  that  which  is  greater  from 
 ourfelves  ? 
 
 If  Life  be  more  then  Food ;  (hall  we  fay,  we  beg  our  Food  of  God  ; 
 and  depend  upon  ourfelves  for  Life,  which  turns  this  Food  into 
 Nourifliment,  and  enlargeth  icfelf  upon  it? 
 
 The  Power  to  Pray,  is  the  Life  of  the  Spirit  in  us ,  all  that 
 we  can  ask  befides,  is  Food  to  this  Life,  fomething  which  itfdf 
 Quickens,  Vnites  to  itCd^,  puts  forth  and  heightens  its  Appearances 
 upon  it. 
 
 Take  heed  then  of  making  God  believe,  that  thou  honoured  him, 
 by  asking  with  Earneftnefs  a  little  Bread,  a  little  Boon  from  him : 
 When  thoudoft  ask  with  greater  Ear  ne  fine fs  zi\d  Anxiety,  that  which 
 is  the  Life  of  all,  from  thyfelf.    God  is  not  mock'd. 
 
 But  again,  Is  a  Power  of  Praying  lefs,  than  that  for  which  thou 
 Prayeft?  Thou  Hypocrite,  How  canft  thou  pretend  to  ask  with  Faith 
 any  Thing  of  great  Moment  $  when  thou  darefl;  not  truft  in  him  qui- 
 etly for  a  fmaller  Matter. 
 
 Can  he  believe,  that  God  will  give  him  Heaven,  his  Love,  himfelf 
 for  asking ;  who  doth  not  believe,  that  God  will  give  him  Words 
 or  Ability  to  ask  it  ? 
 
 6.  Difcovery.  He  that  makes  his  own  Senfe  of  Things  the  Meafure  of 
 bis  Satisfaction  in  Prayer,  difcovers  Hypocrify.  If  the  Heightnings  of 
 thy  Fancy,  the  Heating  of  thy  AfFe&ions,  the  Enlightning  of  thy. 
 Judgment,  be  that  which  gives  thee  Reft  in  a  Prayer,  or  any  other 
 Senfe  of  Things,  which  the  Natural  Man  is  capable  of}  thou  decla- 
 red, that  it  is  thy  Senfe,  which  is  the  Spirit  of  Prayer  in  thee  j  and 
 that  it  is  not  the  Senfe  of  the  Spirit,  which  is  thy  Prayer. 
 
 We  read  it  fpoken  to  Spiritual  Perfons :  Ye  are  not  come  to  the 
 Mount,  that  may  be  toucWd,  Heb.  12.  18.  If  you  (lay  upon  r,ny  Mount 
 of  Glory,  which  may  be  touch'd,  which  is  fubjeft  to  die  outward  or 
 inward  Senfe  of  your  Natural  Man  •,  you  are  not  come  to  Mount  Sion, 
 to  the  Mount  of  the  Spirit,  on  which  alone  Spiritual  Prayers  are 
 made. 
 
 S  2  I  muft 
 
(  *3*  ) 
 
 I  mud  give  two  Camions  for  the  right  underfta tiding  of  thefe  7W 
 laft- mentioned  Dif cover  ies,  before  I  pafs  from  them. 
 
 i.  Caution.  The  Soul  may  have  a  Holy  Sollicitude  in  a  Spiritual 
 Prayer.  When  Jefus  Christ  raifed  Lazarus  horn  the  Dead,  he  groaned. 
 
 The  Spiritual  Man  in  the  Lord  J#/b  was  fhuc  up  in  the  Natural 
 Man,  with  the  Powers  of  Darknefs  and  Wrath.  It  laboured  and 
 ftrugled  greatly,  to' put  forth  its  Glory  thro'  thefe,  and  to  bring 
 forth  from  itfelf  the  Soul  of  Lazarus  tp  Life  again  in  Defpite  of  the 
 Opposition  which  was  made,  and  of  all  that  Darknefs,  that  now  had 
 imprifoned  Lazarus,  and  Jefus  Chrift,  one  in  another. 
 
 The  Groan  fignified  this  Labour  of  the  Spiritual  Man  5  and  it  was 
 likewife  an  Effeft  of  the  Labour  upon  the  Natural  Man. 
 
 So  rnay  there'  be  Sollicitude  in  Prayer ;  if  that  Sollicitude  be  an  Ex- 
 preffion  and  Impreffion  of  the  Vnexprefjlble  Groans  of  the  Spirit. 
 This  is  the  Fir  ft  Caution. 
 
 2.  Caution.  We  may  have  a  Holy  Satisfaction  from  our  own  Senfe 
 of  Things  in  Prayer.   But  then  it  muft  be  with  a  twofold  Difl  motion. 
 
 1.  Diftinttion.  The  Perfon  of  a  Saint,  as  it  lives  in  the  Natural 
 Man,  may  have  a  fatlsfattory  Senfe  of  Divine  Things ;  tho'  the  Na- 
 tural Man  cannot. 
 
 The 5p*Vi^z/ and  the  Natural  Man  are  One  Perfon  in  a  Chriftian: 
 The  Spiritual  Man  and  the  Spirit,  or  the  Lord  Jefus,  are  both  One 
 Spirit.  So  the  Senfe  of  the  Spirit  in  Prayer,  is  the  Senfe  of  the  Spiri- 
 tual Man:  The  Senfe  of  the  Spiritual  Man  is  the  Senfe  of  that  Perfon^ 
 which  is  the  Natural  Man,  and  that  as  the  Perfon  is  in  the  Natural 
 Man,  tho'  it  be  not  according  to  his  Natural  Part* 
 
 2.  Dlftinftion.  There  may  be  a  Satisfa&ory  Senfe  of  Divine  Things 
 sn  the  Spiritual  Man  of  a  Chriftian,  as  in  the  Eye-,  in  the  Natural 
 Man,  as  in  the  Looklng-glafs.  St.  P*«/fignifies  this  Dlftinftion;  As  in 
 a  Glafs  beholding  the  Glory  of  the  Lord,  2  Cor.  3.  18.  When  we  pray, 
 and  God  (hines  in,  full  upon  us^  our  Heavenly  Part  receives  the  Hea- 
 venly Vifion:  But  our  Heavenly  Part  is  inclofed  with  Flefh.  It  makes 
 therefore  an  Image  of  itfelf,  and  this  Divine  Appearance,  upon  the 
 Flefh,  in  which  it  dwells.  So  itfelf  fees  and  enjoyes  the  Glory  in 
 She  Life  and  Truth  of  it,  by  this  Glafs  of  Flefh ;  while  theflefhly 
 Glafs  hath  only  the  fhadowy  Image. 
 
 But  thus  much  for  the  Sixth  Difcovery. 
 
 7.  Difcovery.  Prayers  are  Hypocritical,  when  they  pretend  to  be  Spi- 
 ritual, and  fpring  only  from  a  Natural  principle.  The  Natural  Man  re- 
 ceiveth  not  the  Things  of  God,  faith  St.  Paul  1  Cor.  2.  14.  Prayer  is  one 
 of  the  chiefeft  Things  of  God,  if  it  be  SplrituaL 
 
 A 
 
(  *33  ) 
 
 A  (hooting  or  falling  Star,  is  but  an  Earthly  Slime,  which  can  ne- 
 ver receive  the  Heavenly  Subftance,  or  Nature  ofca  true  Star  ;  only 
 it  takes  its  Form  and  Frame :  But  it  is  quickly  fpent,  and  falls  back 
 to  the  Earth"again. 
 
 So  a  Natural  Spirit  may  be  heated,  and  raifed  by  the  Powers  of 
 the  World  to  come.  He  may  be  touched  and  carried  upward  in 
 Prayer  by  fomelmpreffions,  which  the  Glory  and  Sweetnefsof  God 
 from  above  may  make  upon  him.  He  may  fliine  glorioufly,  and  be 
 very  warm  in  Prayer  :  But  he  will  quickly  confume  his  Luftfe  and 
 Warmth,  and  fall  back  cold  to  the  Earth  again.  For  tho'  he  may 
 have  the  Form,  he  hath  not  the  Principle,  nor  Power  of  Spiritual 
 Prayer  in  him. 
 
 I  have  finiih'd  the  Difcoveries  of  Hypocrifie  in  Prayer.  I  fhould 
 now  fpeak  of  this  Vfe  in  the 
 
 2.  Part.  The  Dangers  of  Hypocrifie  in  Prayer.  But  I  lhall  de- 
 fer my  Difcourfe  of  thefe,  till  I  have  fpoken  alfo  of  the  Second  Way 
 in  Prayer. 
 
 2.  Way.  OfSecrefie  in  Prayer.  Having  done  with  the  Way  of  Hy» 
 pocrifie  in  Prayer,  I  come  to  this  Way  of  Secrefie.  It  is  exprefled, 
 But  thou,  when  thou  Prayeft,  enter  into  thy  Clofet  ;  and  when  thou  hash 
 fliut  thy  Door  to  thee,  Pray  to  thy  Father,  which  is  in  fecret,  and  he  who 
 feeth  in  fecret,  jhall  reward  thee  openly,  Mat.  6.  6. 
 
 This  Way  hath  two  Parts. 
 
 i .  Part.    A  Defcription  of  Secret  Prayer. 
 2.  Part.  The  Reward  of  it. 
 
 I.  Part.  The  Defcription  of  Secret  Prayer,  by  Entring  into  thy  Clo* 
 fet  ;  Shutting  thy  Door  j  Praying  to  thy  Father  which  is  in  fecret. 
 
 Thefe  Words  aim  at  a  Senfe  beyond  the  Letter.  For  a  Man  may 
 play  the  Hypocrite  in  his  Clofet,  as  well,  as  in  the  Church.  I  may 
 love  to  appear  to  myfelf  there.  My  Left-hand  may  know,  whatmy  Right- 
 hand  doth. 
 
 You  will  nnderftand  the  Spiritual  Senfe  of  thefe  Words,  when  I 
 lhall  have  opened  to  you  three  Expreffions. 
 i.  Expreflion.  The  Clofet. 
 
 2.  Expreflion.  The  Shutting  of  the  Door. 
 
 3.  Expreflion.  The  Secret,  ' 
 
 1.  Expreflion.  The  Clofet.     This  Clofet  hath  a  twofold  Senfe . 
 
 1.  Senfe.    Chamber. 
 
 2.  Senfe.  Treafury. 
 
 i.  Senfe.  Chamber.    A  Clofet  fignifies   a  private  Chamber  for  Re- 
 tirement.   God  invites  his  People  in  :  Come  my  People,  enter  thou  in 
 thy  Chamber sy  and  fhut  thy  Door  about  thee  ',    and  hide  thyfelf,  as  it  were 
 
 fir 
 
(  '3+  ) 
 
 for  a  little  Moment ,  until  the  Indignation  be  pverpafi}  Ifa;  26.  20.  What 
 are  thefe  Chambers  of  Safety  ?  Are  they  any  Defence,  or  Place  on 
 Earth?  No.  For  the  Storm  of  this  Indignation  is  to  fall  upon  the 
 "whole  Earth,  v.  2  r . 
 
 What  then  are  thefe  hiding  Chambers  ?  Are  they  the  Wifdom  and 
 Excellency  of  MAn\  Spiric?  No.  For  God  warneth  us  to  put  no 
 Trufl  in  thefe.  Ceafe  from  Man,  whofe  Breath  is  in  his  Nofirils,  where- 
 in is  he  to  be  efteenfd?  Ifa.  2.  21. 
 
 Bat  what,  or  where  are  thefe  Chambers  f  Are  they  the  Bofom  of 
 Angds ;  No.  For  the  Storm  falls  theretoo -,  there  alfo  is  War. 
 The  Devil  gets  up  into  the  Natural  Heaven  of  Angels  -,  there  was 
 War  in  Heaven,  faith  the  Holy  Ghod,  between  Michael  and  his  Angels  -7 
 the  Dragon  and  his  Angels ,  Rev.  12.  7. 
 
 Who  will  (hew  us  this  Clofet,  this  hiding  Place?  St.  Pad  will,  Ton 
 are  Dead,  and  your  Life  is  hid  with'  Christ  in  God,  Golof.  3.  3.  See 
 the  Retiring  Chamber,  Christ  in  God j  or  that  Glory  of  God,  in 
 which  Jefus  Chrifi  now  is.  That  of  us,  which  is  in  this  World,  falls 
 under  the  Temped,  and  is  fwallowed  up  by  Death.  That  only 
 lives,  which  makes  its  Retreat  out  of  the  World  into  God, 
 
 God,  then,  in  the  Bri^htnefs  of  his  Eternal  and  EfTential  Glory  is 
 a  Saint'/  Clofet^  or  Chamber. 
 
 Canticles  1.  4.  The  Spoufe  rejoiceth  in  the  Love  of  Jefus  Chrift, 
 faying,  7he  King  hath  brought  me  into  his  Chamber.  This  is  then, 
 when  Jefus,  as  a  King,  brings  the  Soul  into  the  Glory  of  his  Father. 
 
 In  the  fame  Senfe  David  fpeaks  of  Jefus  Chrifi,  under  the  Type  of 
 the  Sun:  He  cometh  fortfc»a*  a  Bridegroom  out  of  his  Chamber,  Pfal.  19. 
 5.  As  the  Chambers  of  the  Hail  and  Snow  in  Job,  are  thofe  Angels, 
 which  have  the  Power  of  thefe  Meteors,and  put  themfelves  forth  from 
 their  fecret  Ideas  or  Forms,  into  thefe  fenlible  Images  and  Imprejfions  : 
 So  the  Sun's  Chamber,  is  that  Angel,  which  is  the  Suns  Sun;  to 
 which  the  Sun  is,  as  the  Reflection  of  the  Sun  in  Water,  or  a  Glafs  is 
 to  itfelf. 
 
 The  Chamber  of  the  Lord  Jefus  is  the  Eternal  Spirit,  or  the  Glory 
 of  his  Father. 
 
 This  .is  that  Chamber,  out  of  which  the  Bridegroom  comes,  into 
 which  he  paffeth  again ;  out  of  which  he  (huts  the  foolijh  Virgins,  in 
 the  Parable  of  the  ten  Virgins. 
 
 Thus  much  for  the  Clofet,  in  the  first  Senfe,  as  It  fignifies  a  private 
 Chamber. 
 
 2.  Senfe.  A  Treafury.  The  Word  which  we  read  Translated  a 
 €lofet,  is  in  Greek  t&iuZw,  which  fignifies  alfo  a  Repofitory  in  a  pri- 
 vate Family,   where  Provifwns  are  laid  up  \  and  from  whence  they 
 
 are 
 
(  T35  ) 
 
 are  given  ouc  to  particular  tlfes,  by  a  Steward.  It  fignifics  alfo  a 
 publick  Treafury  in  a  Common- wealth,  for  publick  Moneys,  entruftcd 
 to,  and  difpcns'd  by  a  Trtafurer.  . 
 
 The  Spiritual  and  Glorify'd  Perfon  of  out  Lord  Jefus,  is  both  the 
 Repofitory,  and  the  Treafury. 
 
 Brft,  The  Lord  Jefus  in  his  Heavenly  Perfon  is  the  Repo ft orym 
 Of  his  fdnefs  we  have  all  received  Grace  for  Grace,  faith  St.  John,  Joh. 
 i.  16.  Our  Lord  is  the  Repofitory,  and  the  Steward.  In  hiiii  all  Pro- 
 vifions  of  Grace,  Comfort  and  Glory,  are  laid  up  in  ftore  for  us: 
 By  him  they  are  in  each  Seafon  difpos'd  of  for  us,  and  difpens'd  to 
 us,    as  our  daily  Bread. 
 
 Secondly,  The  Lord  Jefus  is  our  Trcafury,  and  Treafurer,  In  whom 
 are  hid  all  the  Treafures  of  Wifdom  and  Knowledge , .  ColcfT  2.  3.  This 
 St.  Paul  faith,  fpeaking  of  Jefus  Christ.  All  the  Wealth  and  Glory  of 
 the  Kingdom  of  God,  lie  in  the  Heavenly  Perfon  of  our  Blefled  Savi- 
 our. Thefe  are  the  Varieties  and  Difcoveries  of  the  Divine  Nature' 
 which  are  by  him  communicated  to  the  Church. 
 
 If  yon  would  have  fccret  and  fweet  Communion  with  God  in  Pray- 
 er ',  go  into  the  Chamber  of  the  King. 
 
 If  you  would  have  Strength  and  Refreshings  for  Prayer  \  go  into 
 the  Repofitory  of  the  Saints. 
 
 If  thou  vvouldft  converfe  with  the  Riches  of  Chrift,  and  the  Dif- 
 coveries of  God  in  Prayer  ;  go  into  the  Treafury  of  the  Church. 
 
 The  Perfon  of  our  Lord  Jefus  in  the  Spirit  is  all  thefe,  this  Cham- 
 ber, this  Repofuory,  this  Treafury, 
 
 Then  thou  entreft  into  thy  Clofet  to  Pray,    when  thou  art  taken 
 '  into  the  Spirit  and  Bofom  of  thy  Husband,  thy  Saviour. 
 
 Thus  I  have  open'd  the firfi  Exprejfion,  The  Clofet. 
 
 2.  Expreifion.  The  putting  of  the  Door.  Jefus  Chrifi  faith,  /  am 
 the  Door,  Joh.  10.  9.  The  Door  is  that,  by  which  Men  go  in  and 
 outm  God  cometh  out  into  this  Creation  by  jefus  Christ:  He  return- 
 ed into  himfelf  again  by  Jefus  Chrifi,  by  whom  alfo  the  Creature  comes 
 into  God. 
 
 St.  Paul  faith  of  the  firfi  Creation,  ColofT  1 .  1 6.  By  him,  (that  is 
 Jefus  Christ}  were  all  things  created.  He  faith  of  the  Regeneration^ 
 or  the  Church,  V.  18.   He  is  the  Beginning,  the  First- Bom  from  the  Dead. 
 
 As  a  Door  turneth  inward  aud  outward ;  fo  doth  the  Lord  Jefus 
 to  both  Creations  \  to  God  and  the  Creature. 
 
 A  Door  hath  two  Parts  ;  an  In- fide  to  the  Houfe  ;  an  Out  fide  to 
 the  Street :  So  is  Jefus  Christ',,  his  Infide  to  God,  the  Habitation  of 
 all  B'eifcd  Spirits,  is  Spirit :  His  Out  fide  to  the  World,  is  Flejh.  Up- 
 on his Infidey  he  bears  the  whole  Frame  of  all  Things  Spiritual  and 
 
 Divine  £ 
 
 \ 
 
( ^ ) 
 
 Divine:    He  bears  upon  his  Omfide,  the  Form  of  all  Things  Cre- 
 ated. 
 
 When  the  Poet  defcribes  the  Hcufe  of  .the  Sun\  he  (hews  us  the 
 Sky,  the  Earth,  the  Sea,  with  *11  their  Varieties,  pi&ur'd  i?pon  the 
 Doors  and  Walls.  HisDefign  to  Teach  us  is;  that  the  Sun  is  theCw- 
 ur  and  Fountain  of  all  vifible  Things }  that  all  the  Figures  and  Colours 
 of  this  lower  Worlds  are  the  Riches-  of  his  Light  opening  and  dif- 
 playing  itfelf. 
 
 Thus  the  Lord  Jefus  h  a  Door,  upon  whofe  Infide  you  may  fee 
 God,.  Heaven,  the  Millions  of  Holy  Angels,  All  Saints  in  their  Di- 
 vine Part,  painted  forth  to  the  Eye  of  your  Faith:  On  the  Outfide, 
 you  may  fee  drawn,  in  lively  Colours,  to  the  Life,  Angels,  Men, 
 Birds,  Beads,  Fifties,  the  innumerable  Forms  of  all  Creatures,  in  their 
 Natural  State. 
 
 Jefus  Chrift  is  the  Principle  and  Power  of  all  Things  Natural  and 
 Divine*     He  bears  up  all  Things  by  the  Word  of  his  Power,  Heb.  I.  3. 
 
 This  is  the  Door. 
 
 Now  let  us  fee,    what  it  is,  to  Jhut  this  Door  upon  us. 
 
 This  jhut  ting  of  the  Door,  fignifies  two  Things :  First,  To  draw  in  the 
 Infide  of  the  Door*  the  Spiritual  Part  of  Things,  to  the  View  of  the 
 Spirit,  and  Spiritual  Perfbns  only  -,  leaving  the  Outfide,  the  Fleflily 
 View  of  Things,  to  thofe  without . 
 
 This  is  to  hide  the  Pearl  from  the  Swine,  in  the  Mother  of  Pearl  ; 
 the  unutterable  Groans  of  the  Spiritual  Man,  from  Profane  Ears,  un- 
 der the  Covert  of  the  Natural  Man. 
 
 Secondly,  To  fhut  the  Door,  is  to  withdraw  from  the  Outward  and 
 Flejhly,  into  the  Inward  and  Spiritual  Appearance.  As  the  Angels 
 put  out  their  Hands  and  drew  in  Lot,  and  fhut  the  Door  upon  him  : 
 So  the  Spirit  of  Jefus  Chrift,  puts  forth  itfelf  upon  the  Heart  of  a 
 Saint,  pulls  that  into  the  Heavenly  Frame  of  Things,  then  (huts  the 
 Heavenly  Form  upon  it  -,  inclofing  it  in  that  Light,  and  leaving 
 the  Flefhly  Light  for  thofe .Blind  Gropers  in  the  Streets. 
 
 I  have  done  with  the  Second  Expreff on.  I  come  now  to  the 
 Third. 
 
 3:  Expreffion.  The  Secret  of  the  Father.  Pray  faith  Chrift,  to  thy 
 Father,  who  is  in  fecret. 
 
 We  read  of  this  Secret:  Thou  jlialt  hide  them  in  the  Secret  of  thy  Pre* 
 fence,  froon  the  Pride  of  Man  :  Thou  Jhalt  keep  them  fecretly  in  a  Pavilion, 
 from  the  ftnfe  of  Tongues,  Pfal.  3 1 .  20. 
 
 There  is  the  Face,  and  the  Back-parts  of  God.  The  higheft  Im- 
 provements of  the  Creature,  in  its  Created  State  ;  the  fulleft  Ap- 
 pearances of  God  by  the  Creature,  are  only  his  Back-parts. 
 
 The 
 
(  r37  ) 
 
 The  Face  is  the  Brightnefs  of  a  Man's  Glory  •  the  Naked  Part  of 
 a  Man,  in  which  we  converfe  openly  with  him.  The  unveifd  Perfon 
 of  God,  the  immediate  and  Eflential  Image  of  the  Divine  Nature,  Je- 
 fus  Chrifl,  is  the  Face  of  God. 
 
 JEW.  33.  23.  God  tells  Mofes,  that  he  will  fhew  him  his  Back- 
 parts,  but  his  Face  fliall  not  be  feen,  that  is,  in  that  Mofaical  Admi- 
 niftration.  ^ 
 
 This  is  call'd  a  Setret  for  two  Reafons. 
 
 1.  Reafon.  The  Face  of  God  lies  beneath  the  whole  Creation,  as  un- 
 der a  f«/,  Ephef.  3.  9.  St.  /W  calls  the  Gofpel,  which  is  the  open- 
 ing of  the  Face  of  God  upon  Man,  The  My fiery ,  ipW/?  /W»w  fta  Begin- 
 ning of  the  World  is  hid  in  God, 
 
 The  Face  of  God  lies  beyond  the  Beginnings,  below  thzfirft  Prin~ 
 ciples  of  this  World,  more  inward  in  God, 
 
 2.  Reafon,  The  Face  of  God  is  hid  in  its  own  Light  and  Glory. 
 Jefus  Chrift  is  faid*  to  dwell  in  that  Light,  which  no  Man  can  abroach 
 unto,  whom  no  Man  hath  feen,  nor  can  fee,   1  Tim,  6.   \6. 
 
 This  is  the  fame  with  that,  which  God  faid  to  Mofes,  No  Man 
 can  fee  my  Face  and  Live,  Therefore  the  fame  Paul,  who  faid,  Wt 
 with  open  Face  beholding  the  Glory  of  the  Lord,  &c.  2  Cor.  3.  18,  The 
 fame  Pad  faid  alfo,  /  am  dead,  and  now  I  live,  yet  not  I,  but  Jefus 
 Chrift  in  me,  Gal.  2.  16. 
 
 The  Creature  mult  die  to  its  own  Life,  and  live,the  Life  of  God, 
 before  it  can  fee  the  Face  of  God. 
 
 It  muffc  go  quite  thro'  the  Principles  of  this  Creation  •,  it  mufl 
 rend  them  as  a  Veil,  it  muft  pafs  out  of  them,  and  beyond  them, 
 before  it  can  come  to  the  Vifions  of  God. 
 
 As  the  Light  of  the  Sun  is  too  ftrong  for  the  Bodily  Eye  of  Man  ; 
 lb  there  is  a  Light  fhining  in  the  Face  of  God,  which  is  too  far  dif- 
 proportion  d  by  an  Excefs  of  Glory,  to  every  Created  Spirit. 
 
 No  one  can  raife  himfelf  up  into  this  Light,  or  to  a  Capacity  of 
 bearing  it.  It  is  in  every  Creature,  as  a  Fire  \  till  it  have  quite  con- 
 fum'd  the  Creature,  and  chang'd  it  into  its  own  Likenefs.  Then  it 
 is  feen,  and  fhews  itfelf  no  more  as  a  Fire  ;  but  as  afweet  Light. 
 
 You  will  underftand  this  Secret  more  clearly,  if  you  take  along 
 with  you  thefe  two  Notes  concerning  it. 
 
 1.  Note.  While  the  Law  was  in  Strength  and  State;  the  Jews 
 had  a  Prefence  of  God  with  them,  which  was  the  Face  of  God  upon 
 them. 
 
 The  Jews  call  this  Prefence  Shekinah,  the  Habitation,  or  the  Dwel- 
 ling of  God  with  Man. 
 
 T  This      < 
 
C  138  > 
 
 This  was  not  the  Naked  Face  of  God,  the  immediate  Appearance 
 of  Jefus  Chrift:  But  it  was  a  Principal  Angel,  in  whom  the  Nam* 
 ral  Image  of  Gcd,  and  his  Prefence  in  that  Natural  Image,  did  Emi- 
 nently, and  Primarily  refide.  The  Heavenly  Image,  Jefus  Chrift  in  the 
 Spirit  1  was  alfo  prefent  in  this  Angel ;  appearing,  as  at  a  great 
 Distance,  as  at  the  bottom  of  the  Waters  of  the  Natural  Image  y 
 yet  being  that  Power,  by  which  all  was  brought  forth  and  go- 
 verned* 
 
 This  is  that  Angel  of  his  Prefence,  whom  Ifaiah  fpeakiog  of  God, 
 mentibneth,  Ifa.  63.  9. 
 
 God  calk tli  him  my  Angel,  Exod.  32,  34. 
 
 God  faith  of  him,  My  Name  is  in  him,  Exod.  23.  21.  And  he  is  to 
 bring  the  People,  to  the  Place  prepared. 
 
 The  Name  of  God  is  reckon'd  among  thofe  Things,  which  were 
 before  the  Creation  of  the  Woild  :  This  is  the  Appearance  of  God  ia 
 Jefus  Chrift. 
 
 This  was  the  Pace  of  God  under,  yet  fc^n  thro'  the  Veil. 
 
 Ez.ek.  1.  5.  You  read  of  four  living  Creatures  \  which  feem  to 
 exprefs  the  Angelical  Nature  \  by  the  Wings  ;  the  Colour  of  Brafs  and 
 Fire  y  the  Calves  Feet  round',  the  manner  of  their  Motion  never  turn* 
 ing\  the  Spirit  of  Motion  firffc  feating  itfelf  in  them. 
 
 V.  15.  We  read  of  Wheels  Handing  on  the  Earth,  by  the  Living 
 Creatures.  Thefe  Wheels  feem  to  reprefent  the  Souls,  which  are 
 like  the  Angels,  next  to  them,  wholly  carry'd  on  in  one  Motion  with 
 them,  and  under  them  reach  unto  the  Earth  of  this  vifible  World, 
 fometimes  lifted  up  above  it,  fometimes  let  down  upon  it. 
 
 V.  22.  There  is  a  Firmament,  which  may  well  be  the  Per  fin  of  the 
 Lord  Jefus,  as  he  mites  in  himfelf,  and  divides  both  Creations  in 
 themfelves. 
 
 V.  26.  You  have  the  Lord  Jefus  in  his  Spiritual  Perfon,  being 
 above  the  Firmament,  upon  a  Throne,  and  like  Amber.  This  Word 
 Amber  is  no  where  elfe  in  the  Scripture.  Some  Learned  Jews  make 
 it  a  Compound  of  two  Words,  one  fignifying  Silence,  the  other  Speech, 
 The  Godhead,  according  to  its  naked  Glory,  is  a  SiUnce  in  the  King- 
 of  Chrift-,  but  the  Humanity  Glorify^,  is  a  Speech,  or  the  Expreffi- 
 on  of  the  Godhead. 
 
 The  Rain  bow  round  about  this  Man,  v.  28.  is  the  Spirit  of  Jefus 
 Chrift  in  his  Kingdom,  his  Brightnefs. 
 V.  4.  All  this  came  out  of  a  Cloud. 
 
 At  the  laft  Verfe  we  are  told,  that  this  was  the  lihnefs  of  the  Glory, 
 <»f  the  Lord* 
 
 This 
 
(  !39  ) 
 
 This  is  the  Glory ,    which  St.  Paul  tells  us,  that  the  Ifraelites  had* 
 Rom.  9.  4. 
 
 This  was  the  Secret  of  the  Divine  Pretence  under  the  Law,  and  it 
 was  a  Representation  of  the  whole  Frame  of  Things  \  Vifvole  and  Invi- 
 ble;  Spiritual  and  Natural  ;  in  one  Image,  the  Head  whereof  is  Jefus 
 Christ. 
 
 But  this  Image  comes  forth  from  a  C/<W  and  F*Ve*  that  is,  it  ap- 
 pears in  an  Angela  who  is  the  Angel  of  this  Prefence.  And  by  this 
 means  the  Appearance  is  Cloudy,  as  thro'  a  Veil. 
 
 The  Holy  Men  and  Prophets  of  old,  faw  all  their  Light  in  this 
 Light  ;  they  had  this  Glory  prefented  to  their  Spirits,  as  a  Glafs,  in 
 which  they  faw  the  whole  Courfe  of  Times,  and  Things,  by  the  Mo- 
 tions of  the  Living  Creatures,  and  the  Wheels.  This  Glo>y  went  be- 
 fore them  to  prepare  the  Way,  and  was  their  Reie-ward  to  gather 
 them  up  at  lad  into  itfelf.  While  it  was  prefent,  all  Tilings  we.  * 
 profperous. 
 
 Job  means  this,  29,  3.  by  the  Candle  mining  upon  his  Head  ;  v.  4. 
 by  the  Secret  of  the  Lord  upon  his  Tabernacle. 
 
 When  the  Jews  rebell'd  againft  God,  then  this  Glory  departed 
 from  them.  After  this,  there  was  no  more  any  Vifion  or  Prophet  ; 
 none  that  could  ull  how  long. 
 
 This  is  the  firft  Note. 
 
 2.  Note.  Tne  Coming  of  Jefits  Christ-  into  the  World,  brought 
 down  this  Secret  of  the  Lord,  to  dwell  again  with  Men. 
 «  But  there  was  this  Difference  between  the  Glory  of  the  Law,  and 
 of  the  Gofpel.  One  was  Cloudy,  the  other  Clear.  One  was  in  the 
 Perfon  of  an  Angel,  as  under  a  fejl;  the  other  in  the  Perfon  of  the 
 Lord  Jefus,  Vnvetfd. 
 
 In  the  Qld  Tefiamenty  the  Appearance  and  Prefence  of  God,  was  by 
 an  Angel;  and  the  Name  of  the  Lord  was  put  upon  an  Angel.  When 
 an  Angel  appear 'd  to  Man 0 ah  and  his  Wire,  in  Judges-,  they  cry'd, 
 We  Jholl  Die,  for  we  have  feen  the  Lord.  The  Glory  of  God  was  feen 
 under  the  Law,  in  the  Face  of  an  Angel,  as  the  Glory  of  an  Angel; 
 and  an  Angel  was  feen,  as  the  Glory  of  the  Lord. 
 
 But  in  the  Times  of  the  Gofpel,  we  read  it  fpoken  of  Jefus  Chrifl, 
 Thy  Throne,  0  Lord,  endureth  for  ever  :  and,  Let  all  the  Angels  of  God 
 Worjhip  him:  But  of  the  Angels;  He  hath  made  his  Ministers  a  Flame 
 of  Fire,  Heb.  i .  tf,  7,  8.. 
 
 Now  the  Prefence  of  God  is  in  the  Perfon  of  Jefus  Chrifi;  and  the 
 Perfon  of  Jefus  Christ  appears  nakedly  in  the  Spiritual  Glory  of  the 
 Father;  and  all  the  Angels  are  made  only  Mmftring  Spirits  to  his 
 Perfon. 
 
 T  2  St. 
 
(  140  ) 
 
 St.  John  faith,  We  have  feen  his  Glory,  as  the  Glory  of  the  only 
 begat* en  Son  of  God,  Joh.-i.  14.  No  more,  as  the  Glory  of  an 
 Angel 
 
 St.  Paul  faith ,  We  all  with  of  en  Face  behold  the  Glory  of  the  Lord,  as 
 in  a  Glafs-,  not  as  under  a  Veil,  2  Cor.  3.  1.  Angels  Faces  may  be 
 Glajfes  now  to  Jefus  Chrifl  *,  but  no  more  foils. 
 
 Thus  was  the  Glory  with  the  Apoflles,  Prophets-,  and  Saints  under 
 the  Go/pel-,  not  as  coming  out  of  a  Cloud-,  but  as  by  the  opening  of 
 Heaven  upon  them. 
 
 Therefore  Jefus  Chrifi  is  faid  CO  be  the  Lord  from  Heaven  \  not 
 an  Angel  of  this  Creation. 
 
 That  Glory,  which  you  have  defcrib'd  in  the  1  ft.  ofEzek.  as  coming 
 out  of  a  Cloud  \  the  fame  with  fome  Change  you  have  prefented  to 
 you  again,  Rev.- 4..  but  as  in  Heaven  ',  that  is,  in  a  clear  and  Spiritu- 
 al Difcovery,  as  in  the  unveiVd  Face  of  our  BlefTed  Saviour. 
 
 But  the  Myftery  of  Iniquity,  which  is  the  Power  of  Anti-Cbrijf 
 quickly  began  to  Work :  This,  tho'  it  could  not  reach  the  Angels, 
 yet  it  hath  call  a  New  and  Thick  Veil,  dipt  in  the  Blacknefs  of  Hell 
 itfelf,  upon  the  Heart  of  all  Men  living  on  the  Face  of  the  Earth. 
 
 Ichabod  *,  Where  is  now  the  Glory?  It  is  drawn  up,  like  Peter's  Sheet, 
 into  Heaven  again,  and  the  Heavens  again  clos'd  upon  usj  until  the 
 Lord  Jefus  come  the  fecond  time,  and  confume  that  Wicked  One, 
 burn  up  that  foil  by  the  Brightnefs  of  his  coming-,  for  which  all  the 
 Bifciples  of  the  Lord  Jefus  wait  Day  and  Night,  as  for  the  Kingdom 
 of  God,  and  cry,  Come  quickly  Lord  Jefus.  .-> 
 
 In  the  mean  time  they  fubmit  themfelves  to  the  rough  Work  of 
 John  the  Baptift,  while  he  fmooths  the  Unevennefs  of  Things,  reftores 
 the  Natural  Image  in  Man,  and  by  it  points  out  the  Spiritual  Image 
 ready  to  appear. 
 
 I  return  now  to  the  Application,  having  (hewn  you  both  the  Ways 
 of  Hypocrify  and  of  Secrefy  in  Prayer,  by  opening  the  Terms  of  Clofet9 
 Door,  Secret,  which  pertain  to  the  Description  of  Secrefy.  There  rer 
 mains  yet  thcReward  of  Secrefy,  to  be  fpoken  of  after  this  Vfe. 
 
 Ufe.  1.  Exhortation  to  a  Pur fuit  of  Vnion,  and  Communion  with  God; 
 For  the  Truth  and  Life  of  Prayer  depends  on  this. 
 
 I  begun  \h\%Vfe  before,  and  urg'd  it  by  a  threefold  Argument :  The 
 PoJfibiUty  \  the  Neceffity  -,  the  Facility  of  this  Divine  Vnion. 
 
 This  Vfe  hath  left  for  its  Task,  only  the  third  Argument ;  the 
 Facility  of  Vnion  and  Communion  with  God. 
 
 3.  Argument.  Facility.  This  Facility  will  appear  in  the  way  of 
 God's  Receiving  us  into  himfelf.. 
 
 God's 
 
( I+I ) 
 
 God's  Receiving  Man  into  one  Life  with  himfelf,  hath  Relation  to 
 two  Perfons,    in  both  which  the  Eafinefs  of  this  Work  is  made  ma- 
 
 nifeft. 
 
 i.  Perfon,  God. 
 
 2.  Perfon,  Man. 
 
 i.  Perfon.  God.  Con  fide  r  in  God  three  Things,  with  Reference  to  > 
 the  uniting  of  Man  to  him. 
 
 i.  The  Tart ,  which  God  a&s  in  this  Vnion. 
 
 2.  The  Sweetnefs,  which  he  hath  for  this  Part. 
 
 3.  The  Strength. 
 
 1.  77?*  P<*rf,  which  GW  a&s  in  this  Vnion.  God  doth  all :  He  afls 
 both  Parts,  his  own,  and  Manys\  for  GW  a&s  Af^«  entirely  in  this  way 
 of  Fellowship 
 
 1.  It  is  a  vitdVnion^  like  that  between  the  Soul  and  2Wy:  The 
 firfr  Man  Adam  was  made  a  Living  Soul',  the  lafl  Man  a  Ouickning 
 Sprit ,   1  Cor.  15.  4S- 
 
 Divines  fay  of  the  Soul,  it  Builds  a  Houfe  for  itfelf,  and  then  dwells  ^ 
 in  it.  First,  The  £<>«/  Fora*  the  Body  by  its  Pre  fence  and  Power. 
 Then  the  $0///  »w>«  herfelf  to  the  £0^,  as  a  Principle  of  Life  and 
 Beamy  \  by  which  that  5o^y  is  made  capable  of,  and  fit  for  Communi- 
 on with  the  Sw//.  Lastly,  The  5^  actuates,  and  *#/  the  Body ; 
 which  being  thus  atted,  embraceth  the  Soul,  complies  with  it,  atts 
 towards  it,  by  the  Life  of  the  Soul  in  it. 
 
 Thus  is  the  Lord  Jefus  a  Ouickning  Spirit  in  Man.  He  Forms  Man  y 
 he  Vnites  hrfflfelf  to  him,  as  the  Power  of  an  endlefs  Life:  He  is  in 
 Man  a  Life,  which  carries  up  Man  into  God,  and  carries  on  Man  %n% 
 with,  according  to  God. 
 
 Thus  it  is  a  Vital  Vnion. 
 
 2.  It  is  a  Conjugal  Vnion.  St.  ?*«/  fpeaking  of  Marriage,  faith. 
 It  is  a  gre^  Myftery,  meaning  it  of  Chrift  and  his  Church,  Ephef. 
 5.  32. 
 
 In  the  firfi  Marriage,  the  Woman  was  made  w  of  the  A/*//,  Bone 
 of  his  Bone,  and  Flejh  of  his  Flejh.  Then  fhe  was  brought  to  the  Man, 
 and  they  two  became  one  Flejh:  The  Woman  being  the  Glory  or 
 Image  of  A/d*  ;  and  having  all  her  Fruitfulnefs  by  Man* 
 
 Such  is  this  Vnion  between  God  and  the  Soul. 
 
 The  5(w/  is  feor;z  of  God,  being  ^  Principle  of  his  Principle,  an  //w^ 
 0/  fc/j  Image,  Spirit  of  his  Spirit.  The  &?«/  is  then  brought  to  God> 
 by  the  Power  of  this  Divine  Principle  in  her  -,  and  they  two  become 
 one  Spirit :  The  Soul  being  the  Glory  and  Aftivity  of  the  Godhead. 
 
 This  is  the  Part,  which  God  acls  in  ReceivingtlvzSoxA  to  himfelf- 
 a  double  Pan,  that  of  God,  and  the  Soul  too. * 
 
 2.  Tfte 
 
(  H*  ) 
 
 2.  The  Sweetnefs,  which  God  hath  to  afl:  this  Fart.  The  great 
 Objeftion,  which  is  made  againft  the  Happinefs  of  the  Soul  in  her 
 Vnion  with  God,  is  taken  from  the  Will  of  God.  All  the  Doubt, 
 that  can  be  of  the  Will  of  God,  muft  be  concerning  its  Sweetnefs; 
 whether  it  have  Sweetnefs  enough  to  encline  it  to  make  fuch  a  Vmon, 
 with  thofe  Who  are  foVnfuitable,  Vnworthy,  Contrary  to  itfelf. 
 
 If  you  can  but  think  God  fweet  enough,  you  can  no  more  queftion 
 his  Will,  nor  flick  at  any  Guilt  in  your  own  Will. 
 
 Sweetnefs  is  one  of  God7i  Attributes.  Tafte,  and  fee,  that  the  Lord 
 is  Good,  or  Sweet ;  faith  David  in  the  Pfa.  34.  8.  Each  Attribute  is 
 conceived  by  #j,  after  our  manner}  but  comprehended  in  God,  af^er  his 
 own  manner.     It  is  Infinite,  as  /?<?  is. 
 
 Love,  which  is  Sweetnefs  in  the  All,  or  at  the  Height,  is  more 
 than  an  Attribute',  it  is  the  Name  or  God:  An  Attribute  is  an  Im- 
 ferfett  Expreflkm  of  God  •,  but  his.A^w*  is  his  full  ExprelTion.  God 
 is  Love. 
 
 Sweetnefs,  which  is  the  Spiric  of  Love,  hath  a  Godhead  in  God. 
 You  may  fay  of  the  Sweetnefs  of  the  Divine  Nature,  that  which  is 
 faid  of  Jefus  Chrifi ',  The  Fulnefs  of  the  Godhead  dwells  in  it. 
 
 indeed  Jefus  Chrifi  is  the  Sweetnefs  of  the  Godhead,  in  the  fame 
 Senfe,  that  he  is  the  Brightnefs  of  it,   Heb.  1.  3. 
 
 The  fame  Ways  that  Divines  propound  to  you  for  the  Knowledge 
 of  God-,  the  fame  you  may  take  to  know  the  Sweetnefs,  which  is  in 
 the  Will  of  God. 
 
 Thefe  Ways  are  Three: 
 
 1 .  Way.  Of  Bminency. 
 
 2.  Way.  Of  Negation, 
 
 3.  Way.  Of  Efficacy. 
 
 1 .  Way.  Of  Eminency.  Whatever  Sweetnefs  the  Creature  hath  in 
 it  -,  the  far'-.e  hath  God,  and  more  abundantly.  Vnite  all  the  feveral 
 Sweetneffes  of  each  Relation ;  a  Father,  a  Friend,  a  Husband,  a  Wife,  a 
 eW.  God  hath  every  Kind  of  thefe  SweetneiTes  inhimfelf,  and  new 
 Kinds,  unknown,  unimaginable  Kinds  of  Swcetneft,  beyond  all  thefe 
 Relations. 
 
 Gather  up  into  one  Aft  of  Sweetnefs,  all  that,  which  is  in  every 
 particular  Heart,  thro'  the  Creation;  all  this  will  be  to  that  Sweetnefs, 
 which  is  in  the  Nature  of  God,  but  as  a  Drop  to  the  Sea,  or  as  a  Dufl 
 to  the  whole  Earth. 
 
 My  Thoughts  are  above  yours,  as  the  Heaven  is  above  the  Earth.  God 
 fpeaks  it  in  the  Prophet  of  thofe  fweet  Thoughts,  that  are  in  him 
 towards  Man,  Jfa.  55.5k 
 
 2.  Way. 
 
2.  Way.  Of  Negation.  Whatever  Sweetnefs  you :»<*»/•  in  any  Crea- 
 ture, you  have  that  in  God ;  a  /j***,  /«//,  unconquered,  unchangeable 
 Sweetnefs. 
 
 What  arethofe  Defctts  of  Sweetnefs,  which  you  meet  with  in  the 
 Creature  ?  A  Dependence  upon  fometbing  without,  betides  itfelf,  Me- 
 rit, Suitablenefs,  Advantage.-  An  Aptnefs  to  be  abated,  alienated, 
 provok'd,  i  m  bitter 'd  :  A  Strahnefs,  or  Confinement  in  it,  going  fo 
 far,  but  not  able  to  go  any  further. 
 
 There  is  no  one  of  all  thefe  Defetts  in  the  Sweetnefs  of  God.  This  is 
 Free,  moving  only  from  an  Inward  Principle.  This  is  uncapable  of 
 being  wrought  upon  from  without,  one  way  or  an  another.  It  hath  an 
 All-fufficiency  in  itfelf.  It  can  be  bounded  by  nothing  within  or  without 
 itfelf.    God  is  not  ftraitned  in  his  own  Bowels. 
 
 The  Divine  Sweetnefs  Hows  from  its  own  Spring.  It  feeds  upon  its 
 Own  AdtS.    It  fills  all  Capacities. 
 
 It  is  all  one  to  this  Sweetnefs,  what  thou  haft  been7  art-,  or  may  ft  be 
 hereafter. 
 
 3.  Way.  Efficacy.  Whatever  Sweetnefs,  or  Effects  of  Sweetnefs  are 
 in  the  World,  all  have  been  produced  by  this  Firfl  and  Supreme 
 Sweetnefs,  which  is  the  Caufe  of  all. 
 
 What  you  have  feen  done  Sweetly  by  any  fweet  Spirit towards  any 
 Perfon,  you  may  expect  the  fame  from  God:  For  the  fame  Caufe  ftill 
 produceth  the  fame  Effetls. 
 
 Nay,  whatever  can  be  wrought  by,  or  expelled  from,  or  defired  of  a- 
 ny  Power  of  Sweetnefs ;  you  may  confidently  afTure  yourfelf  of  all 
 that  from  God.  For  there  is  all  manner  of  Efficacy  for  all  manner  of 
 Effe&s  in  his  Sweetnefs. 
 
 Vnion.  The  Inwardeft  Vnion  is  the  Effect  of  Sweetnefs.  Believe  then 
 in  the  Sweetnefs  of  God  for  this  Vnion. 
 
 It  is  the  Sweetnefs .  of  Love,  to  find  or  make  Perfons  Equal.  Trufi 
 thyfelf  to  the  Sweetnefs  of  God,  to  make  thee  his  Equal,  his  Fellow  fit  for 
 Gommnnion  and  Feilowfhip  with  himfelf ;  whatfoever  he  find  thee. 
 
 Thus  much  for  the  Ways  of  knowing  the  Sweetnefs  of  God,  which 
 furnifhcth  him  for  the  Acting  of  his  double  Part  in  our  Vnion  with  him, 
 Ours  and  his  own, 
 
 He  that  now  makes  the  defperatcEvil  of  his  own  Wilder  hisDoubts,. 
 concerning  the  Will  of  God,  an  Objection  againft  his  Vnion  with  God  5:.. 
 he  limits  the  Sweetnefs  of  rhe  D.vme  Nature.    He  that  limits  any  thing 
 in  God,  limits  60U,  and  Co  denies  him,  makes  him  no  God. 
 
 3.  The  Strength  of  God.  This  is  the  third  Thing,  which  being  con-^ 
 Jider'd  will  make  our  Vnion  with  him  feem  eafy. 
 
 But 
 
(  H*  ) 
 
 BuM  (hall  only  propound  to  you  in  (hort  thefe  two  Particulars 
 .of  Divine  Power  for  the  effe&ing,  and  perfefting  of  this  Fellowfhip. 
 i.  The  Omni  prefence  of  God,  who  is  continuity  in  your  whole  Beings  ia 
 the  Secrets^  Springs,  a^d  Streams  of  it.  2.  The  Omnipotrncy,  by  which 
 God  moulds  each  Thing  after  his  own  Manner,  and  doth  whatsoever 
 bepleafeth. 
 
 I  fhail  fpeak  more  to  this  Point  in  the  next  Head.  Therefore  I  now 
 pais  from  this  to  that. 
 
 2.  Perfon.  Man.  The  Fir  ft  Per [on  concern'd  in  the  Divine  Vnion 
 was  God  :  The  Second  is  Man,  on  whofe  Part  we  (hall  alfo  fee  the 
 JEafinefs  of  this  Vmon,  not  by  fhewing  you  any  thing  -7  but  how  there 
 Is  nothing  in  Man. 
 
 Man  hath  already  his  Being  in  God.  /»  &/f»  roe  live,  move  and  have 
 eur  Being.  God  is  already  in  Man.  For  he  filleth  All  in  All.  Thus 
 there  is  a  Mutual  Vnion  between  thy  God  and  thee,  in  Nature  itfelf. 
 
 A$  Images  of  Things  have  their  Being,  Life  and  Motion  in  our  Fan- 
 ties,  which  are  their  Fulnefs  *,  or  as  Thoughts  in  the  Soul,  which  at 
 Pleafure  changeth  them,  as  a  Garment :  So  is  Man  in  God. 
 
 When  therefore  God  is  faid  to  Vnite  thee  Spiritually  to  himfelf; 
 ;he  doth  change  the  Manner  only  of  the  Vnion. 
 
 God  hath  a  threefold  state,,  in  which  he  comes  forth. 
 i.  State.  Shadowy.   God  comes  forth  in  this  Sadowy  State  into  this 
 Creation.    In  this  State  hath  Man  by  Nature  Union  with  God. 
 
 2.  State.  Wrathful.  Man  in  the  State  of  Sin  and  in  Hell  is  united 
 to  God  in  this  Wrathful  Shape. 
 
 ,  3.  State.  The  Love  appearance.  God  decks  himfelf  with  this,  for 
 the  Spiritual  Union  between  himfelf  and  Man  ;  as  a  Bridegroom  for 
 his  Marriage* 
 
 All  thefe  three  States  are  infeparably  wrapt  up  one  in  another  -, 
 God  is  in  each. 
 
 The  Love- appearance  is  in  the  Shadowy  State,  as  a  Beautiful  Face  un- 
 der a  r<?/7}  it  is  in  the  Wrathful  Shape,  as  JU£k  is  in  Fire. 
 
 There  are  then  two  Things  only*  which  are  very  eafy  to  God, 
 even  after  our  manner  of  judging,  which  make  the  Union  of  Gtace 
 and  Glory  between  God  and  thee,  when  thou  art  worfl  and  loweft. 
 1.  A  Difcovery.  God  is  already  in  thee  \  although  it  be  in  a  Sha- 
 dowy State.  His  Leve-jhapeliQS  hid  under  this  Shadow.  There  wants 
 nothing,  but  the  bringing  forth  of  That,  which  is  already  brought  in  to 
 thee  and  bred  with  thee.  Therefore  St.  Paul  caDs  his  Converfion-, 
 The  Revealing  of  Christ  in  him,  Gal.  -1.   16. 
 
 The  Schoolmen  teach  ns,  That  the  Pouring  forth  of  the  Sprit,  which 
 thrift  promifed  his  ^ipo files,  was  only  Novtu  modus  exiftendi,  A  new 
 
 Way 
 
.i '"« ) 
 
 V/ay  of  the  Spirits  being  in  them,    who  was  always  in  all  Crea- 
 tures 
 
 2.  A  Changs  by  this  Difcovery.  The  Angels  are  faid  to  work  by 
 Knowing.  When  they  are  fcnt  upon  any  Service  into  this  World,  to 
 produce  any  Change  here,  as  they  form  the  Image  of  that  Change  in 
 themfelves,  which  is  their  Knowing,  fo  that  Change  follows  according 
 to  thztlmave,  in  this  vifible  Frame  without  their  further  Labour,  or 
 Care.. 
 
 After  the. fame  manner,  fuch  as  the  Appearance  is,  with  which  God 
 cloths  himfelf  to  the  Creature  -,  fuch  is  the  Appearance,  in  which 
 the  Creature  comes  forth  before  him.  Wrhen  God  manifells  in  Man 
 his  Heavenly  Form,  he  transfigures  Man  immediately  into  the  fame 
 Form  by  that  Manifeftation. 
 
 Thus  you  fee  it.  as  eafy  for  God  to  bring  you  into  a  Glorious 
 Union  and  Communion  with  himfelf  -,  as  it  is  for  him  to  think.  'Tis 
 but  a  Difcovery  of  that,  which  is  already  in  you  ;  and  this  is  done  by 
 a  turning  of  his  Thought  in  you  to  that,  which  is  ever  in  his  Thought. 
 
 I  have  done  with  this  Vfe,  and  now  return  to  the  Second  Part,  in 
 the  Way  of  Secrefy,  in  Prayer. 
 
 2.  fart.  The  Reward  of  Secrefy  in  Prayer.  This  follows  the  Fir  ft 
 Part,  which  is  the  Defcription  of  this  Secrefy:  Thy  Father,  which  feet h 
 in  fecret,  foall  reward  thee  openly,  Matt.  6.  6. 
 
 There  are  two  Things  to  be  confider'd  in  this  Part. 
 i.  The  Ground  of  the  Reward. 
 2.  The  Nature  of  the  Reward. 
 
 I.  The  Ground  of  the  Reward.    This  is  the  Fathers  feeing  in  Secret. 
 
 I  muft  anfwer  two  Queftions  for  the  Explaining  of  this  Ground. 
 
 i.  Queftion.  Why  doth  our  Saviour  fpeakof  5m>£,  when  he  treats 
 of  Prayer,  and  not  rather  of  Hearing?  Prayers  are  heard,  not  feen. 
 
 Anf.  i.  Seeing,  is  frequently  us'd  for  every  way  of  perceiving,  or 
 understanding  -,  efpecially  the  clearefl.  The  Sight  is  the  perfctleft 
 Senfe. 
 
 Anf  2.  It  is  as  proper  to  fpeak  of  feeing  the  Perfon  that  Prays,  as 
 of  hearing  the  Prayer.  So  Chnft  tells  Nathaniel;  that,  when  he  was 
 under  the  Fig-tree,  (Praying,  as  it  is  believ'd)  he  faw  him  there, 
 Joh.  i.  48. 
 
 Anf  3.  But  there  feems  yet  to  be  a  further  Myftery  in  this  Ex* 
 prejfwn,  which  will  lay  open  to  us  the  true  Nature  of  Prayer,  in  its . 
 
 Spirituality. 
 
 We  fay  of  the  Interceffon  of  our  Lord  with  his  Father  in  Heaven ; 
 that  it  doth  not  confift  in  any  Words,  which  are  there  fpokcn  to  the 
 Far  of  God  j  but  in  that  Image,  which  is  fet  before  his  Eye. 
 
 U  Our 
 
(  *4*  ) 
 
 Our  Saviour  appears  before  God  in  an  Image  of  Divine  Glory. 
 He  fets  his  Humanity,  with  ail  its  Wounds  and  Sufferings  irj  this  Glory. 
 He  brings  forth  all  his  Saints,  even  thofe,  which  yet  live,  or  are  to 
 live  on  Earth,  in  his  own  Humanity,  both  in  the  Sufferings,  and  in 
 the  Glory  of  it.     . 
 
 Thus  he  prefents  himfelf  to  his  Father,  in  that  Image  oi  Lovelinefs, 
 which  is  his  own  Image;  and  in  himfelf  all  his  Saints.  This  is  his 
 Interceffion,  which  he  makes  for  them  at  the  Right- Hand  of  God. 
 
 Grayer  is  the  Interceffion  of  the  Spirit  in  the  Heart  of  a  Saint  on 
 Earth,  which  anfwers  to  the  Interceffion  of 'Chrift  in  Heaven. 
 
 The  Soul  by  the  Spirit,  prefents  itfelf  to  the  Father,  in  a  three- 
 fold  Image.  Firff,  the  Soul  fets  the  Spiritual  Image  of  the  Lord  Jefus 
 in  the  Eye  of  God.  Secondly,  her  own  Spiritual  Image  in  that  Image 
 of  her  Saviour.  Thirdly,  the  Particular  Image  of  her  Deflres  in  her 
 own  Spiritual  Image. 
 
 This  Third  Image  of  her  Defires,  is  the  Appearance  of  fome  par- 
 ticular Form,  which  is  feen  at  a  diftance  in  the  Will  of  Je fas  Chrift  ; 
 and  from  that,  in  the  Will  of  the  Soul  -,  to  be  brought  forth  from  the 
 Will  of  Jefus  Chrift,  thro'  the  Will  of  the  Soul  in  its  Seafon  ;  thus 
 offer'd  up  to  the  Will  of  the  Father,  which  is  the  firft  Mover,  that 
 it  may  accordingly  come  to  pafs. 
 
 This  particular  Form  lying  yet  in  the  Spiritual  Life  of  the  Soul,, 
 as  that  lies  in  ChrisJ-,   fo  fet  before  God,   that  Chrift  in  the  Soul,  and 
 the  Soul  by  Chrift  may  come  forth  into  this  Format  the  time  appointed : 
 This  is  the  Spiritual  Prayer,  which  is  more  properly  faid  to  be  fetn^ 
 than  heard. 
 
 Prophecy  and  Prayer  anfwcr  one  another,  differing  only,  as  a  *//>*#,, 
 and  a  reflefhed Beam. 
 
 In  Prophecy,  God  fhews  himfelf  in  Jefus  Chrift,,  the  Eternal  Image 
 of  all  Truth,  to  the  Soul.  He  brings  the  Soul  into  Jefus  Chrift-, 
 and  then  brings  forth  from  Jefus  Chrift  into  the  Soul,  the  Image  of 
 that,  which  is  Ihortly  to  come  to  pafs. 
 
 Now  the  Soul  offers  up  its  own  Will  to  God  in  the  fame  way,  and 
 after  the  fame  manner,    that  God  hath  brought  down  his  Will  into* 
 the  Soul.    So  a  Prophecy  is  turn'd  into  a  Prayer.     And  that  only  is  a 
 true  Prayer,  which  is  a  Prophecy  reversed. 
 
 The  Father  infufeth  his  Will,  thro'  the  Will  of  Chrift,  into  the  Will 
 of  the  Soul,  in  fome  Particular,  in  which  God  intends  to  come  forth. 
 The  Sod  offereth  up  her  Will,  thro'  the  Will  of  Chrift,  unto  the  Wilt 
 of  the  Father,  in  the  fame  Particular,  that  he  would  come  forth  in  it. 
 And  this  is  done  on  both  Sides  by  the  Spirit. 
 
 Thus 
 
(  H7  ) 
 
 Thus  the  Voice  of  the  Soul  in  Prayer  is  an  Eccho  to  the  Voice 
 of  God  in  a  Prophecy.  You  have  an  Excellent  Figure  of  this,  in  the 
 loft  Chapter  of the  Revelation :  Jefus  Christ  faith,  1  come  quickly.  This 
 is  a  Prophecy:  St.  J^«  anfwers,  Even  fo,  come  Lord  Jefus.  There  you 
 have  the  Prayer  ecchoing  to  the  Prophecy. 
 
 But  thus  much  for  the  firfl  Queftion. 
 
 2.  £?«*/?.  Why  doth  !?<?/«/  C&n/£  &«*>  the  Father'/  Seeing  to  the 
 Secret  ?   Doth  not  GW  fee  all  Things  every  where  alike? 
 
 Anf.  i.  It  is  a  Rule  concerning  the  Scriptures,  that  Words  of  Ap- 
 prehenfion  are  alfo  Words  of  Ajfettion.  So  the  Father  fees  in  Secret ; 
 that  is,  he  fees  with  Love,  Approbation^  and  Delight.  So  Jefus  faw 
 Nathaniel  under  the  Fig-tree. 
 
 Anf.  2.  The  i&cm  of  the  K*/^r  comprehends  all  Things  in  it. 
 He  is  that  Secret.  His  Light  is  this  Secret.  And  he  /^j  all  Things 
 in  his  own  Light,  in  him f elf. 
 
 Anf.  3.  God  fees  Things  of  this  Creation,  by  the  Light  of  this 
 Creation.  But  he  beholds  thofe  Things  not  immediatly  with  the  open 
 Eye  of  the  Divine  Nature  ',  but  thro'  the  Glafs  of  a  Created  Image. 
 
 What  God  fees  with  the  naked  Eye  of  the  Godhead,  he  fees  in  the 
 Light  of  the  Godhead}  he  fees  it,  as  the  proper  Aft  and  Appear- 
 ance of  the  Godhead.  For  the  Object,  and  the  Faculty  mult  ever  have 
 an  Affinity,  and  a  Suitablenefs. 
 
 The  Father  then  fees  Things  in  Secret,  as  having  his  own  Image 
 and  Seal  of  Divinity,  and  Eternity  upon  them. 
 
 I  have  now  fpoken  of  the  Ground  of  the  Reward. 
 
 2.  The  Nature  of  the  Reward.  This  is  laid  down  in  thofe  Words, 
 IVlatth.  6.  6.  Shall  reward  thee  openly. 
 
 We  cannot  underftand  what  this  Reward  is,  except  we  know, 
 What  the  Opennefs  of  it  means. 
 
 The  Secret  and  the  Opennefs  are  fet  as  Oppofnes  and  Contraries  one 
 to  another.  So  they  illuftrate  each  other,  and  are  to  be  interpreted 
 by  one  Principle,   as  refpe&ing  one  Thing. 
 
 The  Secret  is  the  Light  of  God,  as  it  is  hid  under  the  Bed  or  Bu(hel 
 of  the  Natural  Man.  The  Opennefs  then  is  the  fame  Light  fet  up  in 
 the  Natural  Man,  as  in  a  Candle  flick. 
 
 This  is  the  Reward  that  is  to  come,  that  fhall  be  hereafter.  That, 
 which  thou  now  h  Prayer  bringeft  forth  before  God,  in  the  Secret 
 of  Divine  Light,  ■■t»diJcover')d  to  the  World  *,  that  fhall  come  forth 
 openly  into  the  Face  of  the  World,  making  that  alfo  partaker  of  the 
 fame  Light}  and  fo  (hewing  itfelf,  as  the  Work  of  thy. Spirit. 
 
 The  Spirits  of  the  Saints  in  the  Spirit  of  Jefus  Chris},  like  the  Spirit 
 upon  the  Waters^  fit  hovering  over  their  Natural  Mm,  and  the  whole 
 
 U  2  World 
 
(  148  ) 
 
 World  of  Nature,  Brooding  and  Hatching  it  ta  a  Spiritual  Glory.  But 
 this  Glory,  and  this  their  Labour  of  Love,  is  for  the  prefent  hid  in 
 the  Secret  of  their  own  Spiritual  Principle,  as  Plants  in  their  Seed  ;  and 
 under  the  Natural  Principle  of  Things,  as  Seed  in  the  Ground. 
 
 But  the  Time  fhall  come,  when  thefe  Holy  Spirits  fhall  come  forth 
 upon  the  Frame  of  Nature,  in  all  thofe  particular  Forms  of  Blejfed- 
 m[s  and  Glory,  which  have  been  breeding  long  in  their  Hearts  and 
 Prayers. 
 
 So  their  Reward  will  be  one  with  that  of  Jefus  Christ.;  they  (hall 
 fee  their  Seed  openly  grown  up  thro'  all  Things. 
 
 Now  I  have  quite  done  with  the  twofold  Way  of  Prayer^  the  Way 
 of  Hypocrify,  and  the  Way  ofSecrefy.  Their  remain  fome  Applications 
 proper  to  this  Difcourfe, 
 
 life.  i.  Invitation.  To  come  into  the  Secret  of  God,  that  you 
 may  be  Praying  always.  I  /hall  invite  you  into  this  Secret,  by  three 
 Motives. 
 
 I .  Motive.   The  Room  in  God. 
 .2.  Motive.  The  Reft  in  the  Secret  of  God. 
 3.  Motive.   The  Refreshings  in  this  Secret. 
 
 1.  Motive.  The  Room  for  your  Spirits  in  God.  Light  is  prov'd  to  be 
 no  Bodily  Thing,  but  Spiritual,  by  this  Argument :  Many  feveral 
 Lights  may  be  in  each  other,  and  yet  retain  their  Diftintt  Natures  and 
 Appearances. 
 
 God  is  a  Light,  a  Spirit:  He  makes  them  fuch,  whom  he  takes 
 into  himfelf.  So  he  hath  Room  for  thee,  as  one  Light  hath  Room  for 
 another.  When  he  hath  taken  thee  into  himfelf,  he  hath  Room 
 enough  for   thy  Neighbour;    becaufe  all  in  him  is  ftill  Light  and 
 
 Spirit* 
 
 Solomon  faith,  That  all  the  Rivers  run  into  the  Sea,  and  the  Sea  is  no 
 fuller,  than  before  it  was,  Eccl.  1.  7.  This  is  the  Nature  of  the  Eter- 
 ternal  Spirit,  when  it  hath  receiv'd  a  Million  of  Souls  into  itfeif  •,  ftill 
 it  hath  as  much  Room,  as  it  had  before  it  took  in  any  one. 
 
 Nay,  the  Nature  of  every  Spirit  is  like  that  of  Light*.  The  more 
 Light  there  is,  the  more  Forms  of  Things  can  it  comprehend :  So 
 the  more  of  Spirit  there  is,  the  greater  Number  of  Perfons  it  lets  into 
 itfeif. 
 
 All  the  Saints  are  faid  by  St.  Paul  to  be  Baptized  into  one  Spirit. 
 As  eafily,  as  a  full  and  deep  Water  takes  in  the  Body  of  a  Man,  fo 
 doth  the  Spirit  of  God  draw  thee  into  its  Depths.  And  when  it  hath 
 taken  thee  .to  itfeif,  thou  art  one  Spirit  with  it ;  fo  that  it  ftill  is  a 
 depth  of  WateU  never  fill'd  or  ftopt  up. 
 
 Jefia- 
 
(  H9  ) 
 
 Jefus  Chrifi  comforts  his  Difciples  with  this;  That  in  his  Father's 
 Houfe  are  many  Manfions,  Joh.  14.  2. 
 
 The  Godhead  dwells  in  itfelf,  becaufe  it  is  one  with  itfelf.  The 
 Vnity  of  the  Divine  Nature  is  its  Houfe.  The  Varieties  ia  that 
 Vnity,  are  the  many  Manfions  is  this  Houfe. 
 
 Each  Dittinflr  Thing  in  the  Creature  hath  its  peculiar  Property,  or 
 Variety  in  the  Godhead,  which  is  its  Original,  Truth,  Sub  fiance,  and 
 {6  its  Man/tons  there. 
 
 Some  tell  us,  that  fo  many  Angels,  as  fell,  fo  many  of  Mankind 
 are  eledted  to  Glory  *,  that  they  may  fill  up  the  empty  Places  of  thofe 
 fain  Angels  in  Heaven. 
 
 St.  Paul  faith,  The  Creature  was  made  fubjett  to  Vanity,  not  willing- 
 ly, &c.  Rom.  8.  20.  All  the  Creatures  are  come  forth  from  their 
 feveral  Manfions,  or  Springs  in  the  Divine  Variety,  into  the  Vanity 
 of  this  Creation ;  fomething  like  lapfed  Angels.  There  is  then  Room 
 enough  for  every  one  in  his  own  Man/ion. 
 
 God  can,  if  he  pleafe,  draw  up  all  the  Creatures  into  himfelf.  He 
 can  fet  every  one  in  its  own  Place,  or  Part  in  the  Variety.  Then, 
 when  the  entire  Vnity  bubbles  up  with  its  Pulnefs  into  each  Member^ 
 or  Stream  of  the  Variety  -,  every  Manfion  hath  Room  for  the  whole 
 Houfe,  as  the  Houfe  hath  a  Manfion  for  every  diflinft  Being. 
 
 This  is  the  firft  Invitation:  The  Room,  which  there  is  for  thee  in 
 God: 
 
 2.  Motive.  The  Reft  of  the  Soul  in  the  Secret  of  God.  This  Rett 
 is  defcrib'd,  I  fa.  11.9.  They  flail  not  hurt,  nor  deslroy  in  all  my  Holy 
 Mountain  :  For  the  Earth  Jhall  be  full  of  the  Knowledge  of  God,  as  the 
 Waters  cover  the  Sea. 
 
 The  resl  is  fet  forth  in  this  Place,  by  a  fourfold  Char  abler. 
 
 1 .  Charader.  The  Mountain. 
 
 2.  Chara&er.  The  Holinefs. 
 
 3.  Charder.  The  Harmlefsnefs. 
 
 4.  Chara&er.  The  Height  of  Waters. 
 
 1.  Character.  The  Mountain.     The  Lord  Jefus  went  up  to  a  Moun- 
 tain to  Pray.     When  thou  comefl  into  the  Secret  of  God  to  Pray^r 
 thou  co  me  ft  up  to  the  Top  of  a  Mountain. 
 
 The  Prophet  fpeaks  here  of  the  Times  of  the  Gcfpel,  and  means 
 by  the  Mountain,  the  Spirit  of  Jefus  Chrift  in  the  Gofpel,  as  appearr 
 by  that  Place,    Heb.  12.  22.  We  are  come  to  Mount  Sion,  &c. 
 
 The  Mountain  of  God  is  his  Eternity.     For  fo  the  Prophet  lignifies$ 
 when  he  thus  defcribes  God',  Who  dwelleth  in  the  high  and  holy  Place  ; ; 
 who  inhabit eth  Eternity,  the  high  and  lofty  one,  Ifa.  57.  1$.     The  height 
 of  God,  and  his  unmoveable  Seat  for  an  Habitation  is  his  Eternity. 
 
 Wheiu 
 
(  *  5°  ) 
 
 When  thou  liveft  ia  God,  thou  fitteft  upon  the  Mount  of  Eternity 
 itfelf. 
 
 .  Thou  art  now  brought  into  the  Eternity  of  God;  and  fo  thou  arc 
 on  ihe  Top  of  an  high  Mountain,  in  two  P^efpecb. 
 i .  Refpetl.     Thou  haft  a  fix*d  Seat. 
 2.  Refpetl:.    Thou  haft  a  full  View  of  all  Creatures  below  thee. 
 
 i.  Refpetl.  Thou  haft  a  fix" d  Seat.  Happy  is  he,  who  preferves 
 .faimfelf  in  a  Fraying  Temper;  he  is  in  the  Secret  of  God,  as  on  a 
 Mountain,  which  can  never  be  mov'd.  Some  fay,  that  Paradife  is 
 above-  the  Moon.  Thou  now  art  plac'd  on  a  Mountain,  which  indeed 
 is  rooted  in  the  Sun  of  the  Godhead,  and  rais'd  above  the  Moon  of 
 every  Creature-Image.     No  Earth-quake  can  (hake  thee  in  this  Reft. 
 
 2.  Kefpecl.  Thou  haft  a  /«#  fi*n>  of  all  Creatures  below  thee.  A 
 Man  on  a  %£?  Mountain,  fees  at  once  all  the  Varieties  of  Rivers, 
 Fkids,  Buildings,  that  lie  at  a  di/tance  from  one  another:  He  fees 
 in  one  View  Paflengers,  that  fucceed  one  another  ;  and  all  this  in  a 
 Tlain,  a  great  way  below  him.  Thus  thou,  while  thou  act  Fraying,  while 
 thou  abideft  in  the  Secret  of  God,  feeft  all  the  Differences  and 
 Diflances  of  this  World ;  all  the  Succejfions  of  Times  and  Things ',  ail 
 Changes,  in  one  unchangable  Point,  lying  far  fo'/ow  thee.  For  thou 
 fitteft  on  the  Mountain  of  Eternity  ;  and  fo  haft  a  fweet,  untroubled 
 Reft. 
 
 This  is  the  fir  ft  Character  of  thy  2?£#  .*  A  Mountain. 
 
 2.  Character.  Holinefs.  While  you  are  in  the  Secret  of  God, 
 Fraying-,  you  are  upon  a  Holy  Mountain  \  you  are  at  Reft  from  every 
 Corruption  and  Temptation. 
 
 Here  is  no  Vanity  drawing  you  down  towards  the  Creature  and 
 Death ',  no  Veil  to  keep  you  out  from  God.  Vanity  is  fill'd  with  Sub- 
 stance ;  and  the  Veil  is  changed  into  a  c/^r  £*>k  before  thy  Spirit, 
 in  this  State. 
 
 The  Streets  of  the  New  Jerufalem  are  pure  Gold,  and  as  tranfparent 
 Glafs,  Revel.  21.  21.  Thou  art  in  this  New  Jerufalem,  when  thou 
 art  Fraying  Spiritually.  This  Spiritual  Light,  in  which  thou  now  art, 
 is  that  A'lount  Sion,  the  Holy  Mountain. 
 
 Here  nothing  is  opacious,ox  Jhady  to  keep  out'the  Light. lAzxz  nothing 
 is  in  a  Principle  of  Darknefs ;  nothing  is  barren  of  Beauty  or  Beams. 
 
 The  Lowest  Appearances  are  in  this  Light,  Glafs  and  Gold  -,  Glafs., 
 for  their  Tranfparency  and  CUarnefs  j  Gold,  for  their  Brightnefs  and 
 Outfiumngs  of  Glory. 
 
 What  *Reft  hath  thy  Soul  in  this  Temper,  when  it  hath  no  Image 
 •of  Darknefs  before  it,  to  enfnare,  or  infeft  it ;  when  it  hath  no  Power 
 pf  Darhefs  about  it,  to  imprifon,  or  reftrain  it? 
 
 3.  Charades 
 
(  i5'  ) 
 
 3.  Chara&er.  Harmlefnefs.     There  is  nothing  harts,    or  defiroyt  in. 
 this  Mountain.    No  Wild  Boar  of  the  Foreft  can  tread  down  the 
 Plants  of  Beauty  in  thy  Spirit.     No  Fox  can  hurt  the  tender  Grapes 
 of  thy  Vine  ;  the  growing  Graces,  and  Comforts  of  the  Lord  Jefus  in 
 
 thee. 
 
 All  the  Minifiers  of  Darkncfs  and  Evil,  have  no  Power  or  Ap- 
 pearance, in  this  Secret  of  the  Mount  of  God. 
 
 The  Towers  of  Sin,  Death,  and  Hell,  are  indeed  feen  here-,  but  it 
 is  as  in  a  Glafs  of  Glory.  They  make  a  Frofpett  only,  without  any 
 Danger  of  their  Prefence. 
 
 Thou  mayft  Sleep  fweetly  and  fecurely,  in  the  midft  of  all  thy 
 Treafkres :.  For  no  Evil  Spirit  can  break  into  this  Light  •,  either  as  a 
 Worm  to  confume*,  or  as  a  Thief  to  carry  away  thofe  Comforts. 
 
 4.  Character.  Height  of  Waters.  The  Knowledge  of  God  fhall  over**- 
 flow  the  Earth,  as  Waters  cover  the  Sea. 
 
 O  come  all  ye  Saints,  inhabit  this  Mountain,  dwell  in  the  Secret  of 
 the  Lord.  So  ye  fhall  ceafe  from  your  Labours-,  and  yet  your 
 Works,  the  Fruits  of  your  Labours,  fhall  follow  you.  You  (hall  no 
 more  have  need  to  'Spin  Threads  of  Care  5.  yet  you  fhall  out-fhine  the 
 JLillies. 
 
 As  Waters  cover  the  Sea,  fpringing  up  from  its  own  Fountains, 
 the  Fountains  of  the  great  Deep :  So  fhall  Floods  of  Divine  Life, 
 from  their  own  Fountains  in  your  felves,  drown  your  Natural  Pr in* 
 aiples. 
 
 As  the  abundance  of  Waters  receive  gently  the  Ships  into  their 
 Bofom,  bearing  them  up  ftrongly,  and  carrying  them  on  fwiftly  : 
 So  fhall  ftore  of  Spirit  and  Life  fuftain  you,  and  fet  you  on  Float* 
 You  (hall  not  fear  being  aground,  on  the  Earth  of  your  Natural  Man* 
 
 This  is  the  Reft,  which  you  fhall  have  in  the  Secret  of  the  Father. 
 
 3,  Motive.  Refrefhings.  Let  thefe  invite  you  into  a  conftant  Com- 
 munion with  God.  The  Spirit  of  God  is  a  Mountain,  on  which  fweet 
 Refrefhings  are  prepar'd  for  you,  as  well  as  a  fur e  Reft. 
 
 On  this  Mountain  fhall  the  Lord  of  Hofts  make  unto  all  People  a  Feast' 
 of  fat  Things,  a  Feaft  of  Wine  on  the  Lees,  oj.  fat  Things  full  of  Marrow  $ , 
 of  Wine  on  the  Lees  well  refined,  Ifa.  25*  6. 
 
 In  thofe  Refrefhings,  which  are  before,  thee  on  the  Mount  of  Spin-?, 
 tuality  -,  there  are 
 
 1.  The  Dainties  for  the  Feaft. 
 
 2.  The  Fe  a  flings  on  thofe  Dainties, . 
 
 x.  The  Dainties  for  the  Feaft.    Thefe  Dainties  are  of  two  forts: 
 
 1 .  Dainties.  Fat  Things. . 
 
 2.  Dainties.  Wine. 
 
 1,  Daintiest 
 
 .  * 
 
(  *5a  ) 
 
 i:  Dainties.  Fat  Things.  Fatnefs  is  made  up  of  a  twofold  Property  \ 
 'Fulnefs,  Sweetnefs. 
 
 i.  Property  of  Fatnefs ,  Fulnefs.  Be  ever  on  the  Mount,  and  you 
 iha!J  ever  have  full  Joys.  Your  Spirits  (hall  feed  on  fubs?antial  fa- 
 tisfylng  Objedts,  in  the  Secret  of  God. 
 
 Every  thing  in  the  Light  of  God  is  according  to  Chris?  -9  for  it  is 
 an  Appearance  of  Chris?,  and  hath  th£  Fulnefs  of  the  Godhead  dwelling 
 ■Bodily  in   it. 
 
 Your  Comforts  and  Excellencies  on  Earth  are  lean  Things,  they 
 fruftrate  and  mock  your  Appetite.  They  have  the  Fatnefs  of  the 
 Godhead  in  them  ;  for  he  is  every  where :  But  they  have  it  in  a 
 thin,  flight,  foadowy  way. 
 
 Spiritual  Things  have  the  Fulnefs  of  the  Godhead  Bodily,  that  is, 
 with  a  Fulnefs  of  Sub  fiance  and  Appearance.  They  meet,  anfwer,  and 
 fill  the  Faculties  of  the  Soul. 
 
 This  i$  the  firfi  Property  of  Fatnefs,  Fulnefs. 
 
 2.  Property  of  Fatnefs,  Sweetnefs.  Two  Things  make  Sweetnefs  \  Sui- 
 tablenefs,  Communicablenefs.  You  have  m  the  Clofet  of  the  Spirit  fweet 
 Dainties.  There  are  Excellencies,  that  will  pleafe,  and  melt  them- 
 felves  into  the  Tafte  of  your  Spirits. 
 
 Ask  Food  of  the  World,  and  it  will  give  you  a  Stone,  that  which 
 is  hard  and  incommunicable ',  or  worfe,  a  Scorpion,  that  which  is  anfui- 
 tatable  and  Poifonous. 
 
 Go  in  to  your  Father,  ask  of  him,  and  he  will  give  you  Dainties, 
 mod  agreeable,  and  flowing  into  the  Mouth  of  your  Souls: 
 
 Befides,  the  Fatnefs  ot  thefe  Dainties  is  full  of  Marrow. 
 
 Marrow  is  the  Inward  and  Principal  Fatnefs,  that  nourifheth  the 
 Bone,  the  Seat  of  Strength. 
 
 The  Fatnefs  of  every  Appearance  is  the  Humanity  of  our  Lord 
 Jefus  Spiritualiz'd,  and  Glorify'd.  The  Divine  Nature  of  Ghrift, 
 which  is  the  Eflential  and  Bofom-Image  of  the  Father,  living  in  the 
 Humanity,  is  the  Marrow. 
 
 While  the  Soul  abides  with  God  in  his  Secret,  it  feafts  itfelf  with 
 this  Fatnefs  and  Marrow.  Every  thing  that  is  fet  before  it,  is  Fat 
 and  Marrowy,  with  the  Fulnefs  and  Sweetnefs  of  the  Lord  Jefus  in  both 
 his  Natures. 
 
 Thefe  are  the  firfi  Dainties. 
 
 2.  Dainties.  Wine  upon  the  Lees  refind.  Wine  is  the  Life  and  Vi- 
 gour of  Dainties.  Wine  is  near  all  Spirits.  Wine  is  to  the  Marrow, 
 as  the  Pei Ton  of  the  Spirit  is  to  the  Perfon  of  Chrifi.  A  Power  of 
 Life  and  Cheer  fulnefs  runs  along  with  all  the  Appearances  of  Chrifi. 
 The  Spirit,  as  Wme,  will  quicken  thy  Spirit  to  the  Delicacies  in  the 
 .Mount  of  God.  The 
 
(  *53  ) 
 
 The  Spirit  will  carry  them  down  into  thy  Spirit,  through  all  the 
 PafTages ;  as  Wine  doch  Meat.  The  Spirit  will  cheer  and  heighten  thy 
 Spirit  in  thy  converfe  with  the  Things  of  Jefus  Chrifi, 
 
 But  what  mean  the  Lees,  and  the  Refining  of  Wine  upon  the 
 Lees  ? 
 
 Lees  are  apt  to  trouble  the  Wine,  and  four  it,  if  ic  fUnJ  too  long 
 upon  them. 
 
 Lees  are  the  Principles  from  which  we  (train  the  Wine  of  our  Joys. 
 
 There  are  two  forts  of  Principles  \  Earthly  ;  Heavenly. 
 
 1.  There  are  Earthly  principles'.  Thefe  are  Dark  and  Dead.  If 
 the  Comforts,  which  we  have  horn  thefe,  ftand  on  trufe  Lees,  they 
 will  be  quickly  Muddy  and  Sour.  If  you  would  refine,  and  keep  this 
 kind  of  Wine,  you  mult  take  ic  immediately  off  the  Lees. 
 
 2.  There  are  Heavenly  Principles.  There  is  a  Vint  whofe  Root  is 
 in  Heaven.  This  Root  is  Light,  and  Purity  of  Life.  The  Grapes  of 
 this  Vine  are  Pearls,  precious  in  Glory. 
 
 The  Wine  of  thefe  Grapes  is  refined,  and  fweetened  by  Handing  on 
 its  Lees  \  that  is,  by  abiding  in  its  Principles. 
 
 If  you  tike  Heavenly  Joys  off  from  thefe  Heavenly  Principles, 
 you  trouble  and  corrupt  them. 
 
 Let  all  this  move  us  to  prefs  into  the  Light  of  God ;  that  we  may 
 always  drink  of  this  Wine  upon  the  Lees,  and  eat  of  this  Fatnefs  full 
 of  Marrow. 
 
 This  Fatnefs  full  of  Marrow,  and  this  Wine  upon  the  Lees,  is  the 
 Creature  in  Chrifi  •,  Chrifi  in  the  Spirit,  and  both  in  the  Father. 
 
 The  Spirit  mewing  forth  the  father  in  Chrifi,  is  the  Wine  upon  the 
 Lees  refin'd. 
 
 This  is  the  firft  thing  in  the  Refrefhings  on  the  Mount :  The  Dain- 
 ties for  the  Feajl. 
 
 2.  The  feaftmg  on  thofe  Dainties.  He  that  lives  on  God,  feeds  on 
 the  Strength  and  Fulnefs  of  all  the  Creatures.  He  feeds  on  Christy 
 on  the  Spirit^  and  on  the  Father  :  He  takes  them  all  into  himfelf  -,  be- 
 comes one  Subftance  and  Spirit  with  them  ,  turns  them  into  Nott- 
 rijhment  and  Life  :  He  and  they  fubfift  together  in  one  Perfon  and 
 Nature  :  They  live  one  in  another  -,  he  in  them,  and  they  in  him. 
 
 Nay,  if  thou  lived  in  God,  thou  fhalt  not  only  Feed,  but  Feast  on 
 thofe  Dainties.  Thou  ihalt  fit  at  them,  pleafe  thine  Apppetite, 
 and  talte  with  them.  They  (hall  be  a  perpetual  Invitation  to  Pieafure 
 before  thee  \  a  Reli[h  of  Delight  upon  the  Palate  of  thy  Soul. 
 
 Vfe  2.  Expect  not  a  prefent  Justification  from  Men,  of  thy  Prayers, 
 or  any  of  thy  Works  in  the  Spirit.    Let  it  be  enough  for  thee  now,- 
 
 X  that 
 
C  *54-  ) 
 
 that  thou  hall  the  Eye  of  the  Father  upon  thee :  Thou  haft  His  Pre- 
 fence,  Teftimony,  Approbation,  and  Love 
 
 Look  not  for  an  Open  Reward  while  this  World  Hands ;  for  fo  long 
 the  Glory  of  the  Spirit  is  a  Secret,  and  hath  onlya/icm  Reward 
 from  thine  own  Confidence  and  thy  God,  who  with  his  Holy  Angels, 
 isconfcious  to  that  Integrity,  Beauty,  Tower,  Love,  which  dwell  in 
 in  thee,  and  thy  Prayers. 
 
 When  God  (hall  bring  forth  the  Divine  Glories  hid  in  Earthly 
 Darknefs ,  when  he  fhall  reveal  the  Secrets  of  his  Spirit  openly  up- 
 on the  World  \  then  fhalt  thou  have  an  Open  Reward,  Praife  from 
 
 the  whole  World. 
 
 In  the  mean  time  be  content  to  be  in  the  World,  as  He,  thy  God, 
 is  in  the  World  ',  Veiled  and  Obfcured.  When  he  appears  upon  this 
 Outward  Frame  of  Things ;  thou  fnalc  appear  with  Him,  and  all  thy 
 Works  in  the  Spirit  with  thee. 
 
 Be  noc  troubled  then,  if  Men  do  not  Juftifle  openly,  in  their  flejhly 
 Principles  \  what  thou  doft  in  the  Secret  of  the  Spirit.  This  were 
 to  expect  the  Reward  of  the  Hypocrit. 
 
 Vfe  3.  Difcovery  of  the  Dangers  in  Hypocritical  Prayers.  I  warn- 
 ed you  in  a  Vfe  above,  to  take  heed  of  Hypocrify  in  Prayer.  I  divi- 
 ded that  Vfe  into  Two  Parts  ;  The  Difcoveries.  The  Dangers  of  Hy- 
 pocrify. I  then  finiftl'd  the  Difcoveries.  1  left  the  Dangers  to  this 
 Places  where  I  have  ended  my  Difeourfe  of  the  Two-fold  Way  m 
 Prayer ;  the  Hypocritical,  and  the  Secret. 
 Thefe  Dangers  are  Five. 
 
 1.  Danger.  Hypocritical  Prayers  are  at  befl  but  D  if  appointments. 
 The  Blind  Man  could  urge  that,  as  confefled  by  all  ',  joh.  9.31. 
 Now  we  know  that  Cod  heareth  not  Sinners  ;  much  left  the  worfi  of  Sin- 
 ners, Hypocrits  ;  and  that  the  worft  kind  of  Hypocrits,  Spiritual  Hy~ 
 pmts  -,  and  that  in  the  very  Aft  of  Hypocrify. 
 
 St.  Paul  faith,  Heb.  1 1 .  6.  Without  Faith  it  is  impojfible  to  pleafe 
 God.  And  Faith  is  the  fubftance  of  things  hoped  for,  v.  1.  There  can 
 be  no  Faith,  where  there  is  no  Spiritual  Subfiance,  but  only  a  Show; 
 as  in  the  Prayer  of  an  Hypocrit. 
 
 If  then  you  may  have  the  Ear,  you  cannot  take  the  Heart  of  God. 
 You  may  perhaps  attain  Outward,  Temporary  Mercies  ;  but  no  Solid, 
 Everlafling  Joys. 
 
 There  is  a  Fable,  or  Poetical  Parable  of  a  Man  that  fell  in  Love 
 with  the  Queen  of  Heaven ;  but  Embraced  inftead  of  Her,  a  Cloud  in 
 her  Likenefs,  upon  which  he  begat  not  Men,  but  Centaurs,  half  Men, 
 hd\i  Reaftsi.  This  Man  is. the  Hypocrit  in  Prayer,  who  holds  in  his 
 Arms  a  Cloudy  inftead  of  the  Glory  of  God  y  who  hath  an  Image,  or 
 
 Shadow 
 
(  '55  ) 
 
 Shadow  only  of '{Spirituality,    but  not  the  Spiritual  Image  itfelf.     This 
 Man  by  fuch  a  Prayer  can  bring  forth  at  bed,  but  half  Bleffmgs,  Bru- 
 
 tijh  Bleffmgs. 
 
 2.  Danger.  //  God  anfwer  the  Prayer  of  an  Hypocrit,  it  is  with  a 
 Vengeance;  Our  Lord  faith  of  Hypocrits ',  They  Pray  to  be  feen  of  Men* 
 And  they  have  their  Reward. 
 
 It  is  (aid  of  Abraham,  that  he  gave  Rewards  to  his  Sons  by  Keturah, 
 and  fent  them  away,  that  they  might  not  inherit  with  his  Son  Ifaac,  Gen. 
 25.  5,6.  God  may  give  thee  a  Reward  for  thy  Hypocritical  Prayer; 
 but  it  is  in  Wrath,  and  with  a  Curfe ;  to  fend  thee  out  of  his  Prefence 
 for  ever. 
 
 3.  Danger.  The  Prayer  of  an  Hypocrit  provokes  God  to  Jealoufy. 
 Jealoufy  is  the  Rage  of  a  Man,  faith  Solomon. 
 
 XThe  fourth  and  fifth  Dangers  are  wanting.^ 
 
 I  have  fpoken  at  large  to  the  general  Part  of  this  Dottrin:  That 
 Prayer,  if  it  be  Evangelical,  is  Spiritual  and  Divine. 
 
 I  come  now  to  a  more  Particular  opening  of  it  in  feveral  Branches. 
 
 There  are  fix  Particulars,  in  which  I  (hail  endeavour  to  unfold  the 
 Nature  of  Spirituality  in  Prayer: 
 
 1 .  The  Matter.     4.  The  Principle. 
 
 2.  The  Objetl.       5.  The  Form. 
 
 3.  The  Seat.  6.  The  Anfwer  of  Prayer. 
 
 i.  Particular.  The  Matter  of  Prayer.  My  Difcourfe  upon  the  Mat- 
 of  Prayer  -,  or  that  for  which  we  are  to  Pray,  will  be  a  kind  of 
 fhort  Commentary  upon  the  Petitions  in  the  Lord's  Prayer. 
 
 The  Matter  of  Prayer  is  Sixfold. 
 
 1.  The  Glory  of  God  in  himfelf. 
 
 2.  The  Difcovery  of  the  Glory  of  God  in  the  Creature. 
 
 3.  The  Change  of  the  Creature  into  that  fame  Image  of  Divine  Glory. 
 
 4.  A   Seafonable  Supply  of  all  Things  fuitable  for  the  Inward  or 
 Outward  Man. 
 
 5.  A  Prejervation  from  Temptation. 
 
 6.  A  Deliverance  from  Evil. 
 
 I.  Matter  of  Prayer  :  The  Glory  of  God  in  himfelf.  This  is  the  firfl 
 and  main  Thing,  for  which  we  ate  to  Pray  5  the  Ejfential  Glory  and 
 Bleflednefs  of  the  Divine  Nature.  Matt.  6.  9.  Our  Lord  makes 
 this  the  firfi  Petition  in  that  Prayer,  which  he  teacheth  his  Difciples: 
 Hallowed  be  thy  Name. 
 
 The  Name  is  the  Effence  or  Nature  of  a  Thing  in  the  Language  of 
 the  Scriptures.     The  Angel  laith  to  Manoah:  Why  askefi  thou  after  my 
 
 X  2  Nam?% 
 
(  156  ) 
 
 Name,  feeing  it  is  Secret*  Judg.  13.  8.  (as  we  read, but  as  the  Hebrew 
 hath  it)  Wonderful.  His  Name  was  Wonderful,  becaufe  ic  was  his 
 Nature,  which  was  too  High  for  Man's  Capacity. 
 
 Exod.  3.  14.  Mofe<  hadlisk'd  God,  -Wn.it  he  mould  fiy,  when  the 
 People  enquir'd  who  fent  him,  and  what  was  his  Name.  God  an fiver* 
 eth,  /  am  that  I  am,  thou  fhile  fay  ',  I  am  hath  fent  me.  The  very 
 Being  and  Efftnce  of  God,    is  the  only  Name  of  God.    God  cannot 
 
 exprefs  him) elf    hut  by  himfelf 
 
 The  Hallowing  of  the  Name  of  God,  is  the  Pttrity  and  Perfection  of 
 the  Divine  Nature.  Pfai.  29.  2.  David  Prays,  or  Pralfeth  after  this 
 manner  :  Give  the  Lord  the  Glory  due  unto  his  Name :  Worship  him  in  the 
 Beauty  of  Holinefs.  Holme fs  is  the  Beauty  of  the  Godhtad,  The  Beau,' 
 ty  of  Holinefs,  is  the. Glory  due  to  the  Name  of  God  ',  it  is  that  Perfecll- 
 on  of  Excellency,  which  is  proper  to  the  Divine  Nature.  And  this  is 
 the  firft  and  principal  Thing,  for  which  we  are  to  Pray,. 
 
 Object.  Bat  you  may  fay ;  the  Effentlal  Glory  of  God  is  already, 
 and  hath  been  from  Eternity.  How  then  can  we  be  faid  to  Pray  for 
 it.  Prayer  is  the  a&uating  of  a  Deftre.  Deftre  hath  for  its  Objecl 
 fome  Good  to  come,  not  prefent\  poffible,  not  neceffary. 
 
 I  fhall  anfwer  this  Objection  four  ways. 
 
 1  Anfw.  We  may  as  properly  fay  of  the  Effentlal  Glory  of  God,, 
 that  it  is  to  come',  as  that  it  was,  or  hath  been*  Revel.  1.  8.  God  is 
 exprefl  by  this  Name  j  He  that  is,  he  that  was,  he  that  is  to  come. 
 
 Thefe  Heavens,  which  encompafs  the  Earth,  have  neither  Beginning 
 nor  End',  neither,  this  Side,  nor  that  Side,  in  themfelves:  For  they 
 are.  a.  perfect  Circle.  Yet  do  we  fay,  that  they  ate  before  and  behind 
 the  Earth ;  on  this  fide,  and  on  that  fide  of  it.  So  is  the  Eternity  of 
 God,  which  hath  neither  firfi  nor  lafi  in  itfelf :  Yet  was  it  before  the 
 Creature  :  And  it  fhall  be  after  the  Creature^  when  thai  fhall  be  no 
 more. 
 
 2.  Anfw,  We  have  a  full  example  of  all  the  Creatures  at  once, 
 Praying  for  the  Glory  and  Bleffednefs  of  God.  And  I  heard  all  Things 
 in  Heaven,  in  Earth,  and  In  the  Sea  ',  and  the  Things  contained  in  them^ 
 crying,  Bleffing,  Honour,  Glory  and  Power ,  to  him  who  fits  on  the 
 Throne,  and  to  the  Lamb,  for  evermore*  And  the  four  Beafts  faid 
 Amen,  Revel.  5.  13,  14. 
 
 Thefe  four,  Bleffing,  Honour,  Glory,  Power,  exprefs  the  Excellency 
 of  the  Divine  Nature  in  General,  and  of  the  Trinity  in  Particular. 
 
 1.  Ble ffing  reprefents  the  Fulnefs  of  Excellency  in  the  Godhead,  in, 
 General. 
 
 2.  Honour  is  the  Fountain  of  Excellency,  as  it  Communicates,  itfelf  in 
 
 God.    This  is  a  peculiar  Chara&cr,  or  Mark  of  the  Father* 
 
 3.  Glory 
 
(  J57  ) 
 
 3.  Glory  is  the  Image  of  this  Excellency,  as  it  fprings  up  fnliy9 
 and  at  once,  in  one  entire  Body,  out  of  that  Fountain.  So  the  Son  is 
 fet  before  us. 
 
 4.  Power  is  the  Plenty,  the  innumerable  Multitude,  the  Collection  of 
 particular  Streams  of  Excellency,  ifluing  forth  from  that  Fountain,  in 
 the  Bofom  of  that  Image.     Thus  we  have  the  Holy  Ghofi. 
 
 You  fee  now,  how  all  Creatures  pray  for  the  Effential  and  Perfonal 
 BlefTednefs  of  the  Godhead,  in  the  diftinft  Compleatnefs  of  it  in  the 
 Trinity:    And  the  four  Beasts  fay  Amen  to  their  Prayers, 
 
 3.  Anfw.  The  Glory  of  God  is  no  Tranftent  Thing  •,  it  doth  not 
 pafs  away,  it  is  always  prefent,  and  in  Act.  As  a  good  Man  Prays, 
 that  God  would  love  him,  tho'  he  knows,  that  he  hath  lov'd  him 
 from  Eternity  ^  fo  he  Prays  that  God  may  be  Glorious  in  himfelf: 
 For  the  Glory  of  God  in  himfelf,  and  his  Love  to  a  Saint,  are  both 
 of  them  Eternal  Ads.     They  are  ever  now,  and  for  ever. 
 
 4.  Anfw.  spiritual  Prayer  is  not  fo  much  a  Defer e  of  any  thing 
 to  come  ',  as  a  Working  together  of  thy  Wdl  with  the  Will  of  God,  to  which 
 every  1  hing  is  ptefent. 
 
 The  Spirit  makes  Inter ceffion  according  to  God,  faith  St.  Paul.  This 
 is  the  Prayer  of  the  spirit,  an  Anfwerablenefs  in  the  Aclings  of  the  Crea- 
 ture's Will,  to  the  A  clings  of  the  Will  of  God.  Now  the  primary  Object 
 of  the  Divine  Will,  on  which  it  afteth,  with  which  it  clofeth,  is  the 
 Effential  Perfection  of  the  Divine  Nature.  The  falling  in  of  our  Wills 
 with  the  Will  ot  God,  in  clofwg  with  this  Glory,  and  in  the  Adhtrency 
 of  onr  Wills  to  it,  is  then  certainly  the  primary  Thing  in  Prayer. 
 
 There  are  three  Things  in  Prayer. 
 
 1.  The  touching  of  our  Wills  with  a  Sweet  and  Strong  Ser.fc  of  the 
 Will  of  God  in  General,  or   in  thir,  or  that  Particular. 
 
 2.  The  ra.fwg  up,  and  melting  of  our  Wills,  into  the  Will  of  GW, 
 
 3.  The  running  along  of  the  Will  of  GW,  and  oar  Wills,  both  in  0/7* ■■ 
 Stream. 
 
 This  therefore  is  Prayer  in  the  Spirit  \  the  cafiing  off  thy  Will  into 
 the  Divine  Will  ,  a  Sympathy  in  the  Workings  of  /W,  with  the 
 Workings  of  this.  Wnen  thy  Will  adts  in  a  Compliance  and  Compe- 
 tency with  the  W///  of  GW,  upon  any  Objecl;  then,  behold,  thou 
 Prayesl, 
 
 Thus  Spiritual  Prayer  is  not  fo  much  a  Motion,  as  a  i?*/?:  The 
 ^7j  of  it  are  Delights^  rather  then  Defires:  All  its  Askings  are  pre- 
 fent Enjoy ings. 
 
 Thus  much  for  the  firfi  Matter  of  Prayer ,  the  Effential  Glory  ofr 
 God. 
 
(  '5*) 
 
 Vfe  i.  For  Inftru&ion  :  To  teach  us  the  true  Nature  of  Prayer 
 in  a  Chriftian.  It  begins  high,  and,  keeps  up  all  along,  It  lodgeth 
 itfelf  in  the  67<?/_y  of  God. 
 
 I  fkaij  now  exprefs  the  Nature  of  Evangelical  Prayer ,  only  in  m? 
 Things. 
 
 i.  ^;^  Prayer  takes  it  rife  at  the  Glory  of  God.  Every  GV^rc  and 
 -D;^y  in  the  Gofpel,  hath  che  Image  of  Jefus  Chrifi  ftampt  upon  it: 
 So  hath  Prayer.  The  #^  or  CbriFt  is  Godj  and  Spiritual  Prayer 
 heads  itfelf  with  the  Glory  of  GW. 
 
 A  Holy  and  Gofpel  Spirit,  when  it  Prays5  aims  fir  ft  at  the"  Blejfed- 
 nefs  of  the  Godhead,  and  takes  the  &y^  of  all  its  other  Petitions  from 
 thence. 
 
 The  Spirit  of  a  Saint  is  made  one  Spirit  with  God  in  Prayer.  It 
 goes  on  to  Will,  as  the  Will  of  God  goes  on  to  Work  in  Chrifi.  God 
 fo  works  in  Chrifi:,  that  his  Godhead  goes  forth  in  every  Work- 
 Thus  a  Saint  prays  in  the  spirit,  that  the  Glory  of  (?o^  goes  forth  in 
 every  Defire,  or  Petition ',  and  carries  that  forth 
 
 2.  Ajgjbf  Prayer  runs  on  in  the  Will  of  God.  As  a  2?0^r  fet  aflote  on 
 the  Water,  and  carried  on  by  the  Natural  Courfe  of  the  Water, 
 without  Sails  or  Oars :  So  that  is  the  true  Praying,when  the  Tide  of  the 
 Divine  Will  comes  in  upon  the  Will  of  Man,  and  fetcheth  it  off, 
 and  carries  it  on  by  its  own  Motions.  So  much  more,  as  there  is  any 
 Created  Sprit,  or  Humour  beating  upon  the  Sails  of  our  Affetlions ;  or 
 of  Human  lnduftry  and  Art  working  up  our  Fancies  -,  fo  much  the 
 lefs  there  is  of  Prayer,  in  a  Prayer. 
 
 Our  Saviour  giveth  us  a  full  Draught  of  thefe  two  Rules  concerning 
 Prayer,  in  two  Prayers,  which  himfelf  makes  :  They  are  Short,  but 
 Strong,  and  have  the  whole  Nature  and  Matter  of  Prayer  wrapt  up  in 
 them. 
 
 The  fit  ft  Prayer  is,  Father,  G lor i fie  thy  Name,  Joh.  12.  28.  The  fe- 
 cond  Prayer  is,  Not  my  Will,  but  thine  be  done. 
 
 Father,  Glorifie  thy  Name.  This  is  as  much  as  if  Jefus  Chrifi  had 
 faid,  Father,  I  would  ask  all  things  in  one  ;  This  is  it,  Thy  Glory.  This 
 is  all  the  Defire  of  my  Heart,  as  a  Bottom  of  Silk  wound-up  :  If  J  Jhould 
 ask  in  particular,  all  thofe  fever al  Things,  which  my  Spirit  may  go  forth 
 after  upon  any  occafion ;  it  would  be  but  the  unwinding  of  this  Bottom, 
 and  the  working  of  that  out. 
 
 Not  my  Will,  bat  thine  be  done.  Jefus  Chrifi  doth  here  like  Sea-men 
 in  foul  Weather,  draw  up  the  little  Boat  of  his  Human  Will,  into 
 the  great  Ship  of  his  Divine  Will,  that  it  may  be  carried  along  in  that. 
 This  is  the  Rigljt  way  of  Praying,  according  to  the  Gofpel. 
 
 life 
 
(  J59  ) 
 
 life  2.  For  Admonition.  To  beware  of  a  Carnal  and  Flefhly  Tem- 
 per of  Spirit.  A  Carnal  Temper  deprives  us  of  the  Benefit:  of 
 Prayer:  At  leaft  it  Robs  us  of  all  the  Strength  and  Sweetnefs  of 
 Prayer,  which  is  the  Spirituality  of  it :  And  that  upon  thefe  four 
 Grounds. 
 
 U  Ground.  A  Carnal  Temper  makes  a  Man  uncapable  of  feeing  the* 
 Glory  of  God.  A  Natural  Man  receiveth  not  the  Things  of  God,  neither 
 can  he  know  them;  for  they  are  Spiritually  discerned,  i  Cor.  2.  14..  As 
 is  a  Natural  Man,  fo  is  the  moll  Spiritual  Man,  when  he  is  in  a  Car- 
 nal Frame  j  his  Heart  is  made  Fat,  the  Eye  of  his  Underftanding  is 
 clos'd  up  with  Flefh,  that  it  cannot  look  out  to  a  spiritual  Glory. 
 
 Spirituality  is  a  Finenefs,  a  Quicknefs,  and  a  Depth  of  Being.  Every 
 Spiritual  Object,  the  more  Glorious  ic  is,  the  more  it  requires  a  fine T 
 quick  and  piercing  Sight  to  difcover  ic.  A  Flefhlinefs  of  Mind  makes 
 the  Soul  Grofs  and  Pur-blind,  not  feeing  Things  afai  off,  much  remov'd 
 from  it  in  Excellency. 
 
 The  Glory  of  God  is  the  moft  Spiritual  Thing,  and  therefore  Car- 
 nality doth'raoft  of  all  cloud  this  to  the  Soul.  The  Soul  now  is  as  the 
 Pilot  of  St.  Paul's  Ship,  when  he  could  fee  neither  Sun  nor  Moon, 
 nor  Stars,  How  can  (he  dired  her  Courfe  in  Spiritual  Prayer,  when 
 (he  fees  not  that  Glory,  that  fhould  both  Enlighten,  and  Heat  her  to 
 
 Pray  ? 
 
 2.  Ground.  A  Carnal  Temper  makes  a  Man  uncapable  of  tafting  that 
 Sweetnefs,  which  is  in  the  Will  of  God.  Old  BarzJllai  refus'd  to  go  with 
 David  to  the  Court :  For,  faith  he,  Can  my  Ear  yet  difcern  pleafanc 
 Sounds,  or  my  Palate  tafte  Dainty  Meats?  When  the  old  Man  lives 
 and  prevails  in  us,  it  corrupts  our  Tafte,  that  we  cannot  relifh  Di- 
 vine Sweetneffes. 
 
 It  is  a  Softnefs,  and  a  Suitablenefs  in  the  Tongue  and  Palate,  by 
 which  they  favour  delicate  Food.  Earthlinejs  and  Worldlinefs,  harden* 
 md  dead  the  Palate  of  the  Soul,  the  Heart  and  Spirit  of  a  Man,  that 
 the  Goodnefs  of  God  cannot  melt  itfelf  into  it. 
 
 How  can  the  Soul  go  to  give  up  her  Will,  to  the  Will  of  God  in 
 Prayer,  when  (he  faith-,  I  can  relifh  no  Sweetnefs ;  I  can  take  no 
 Pleafure  in  ic? 
 
 3.  Ground.  A  Carnal  Temper  Jhuts  up  the  Soul  in  Flejhly  Appearances^ 
 Who  hath  bewitcht  you  ?  faith  St.  Paul  to  the  Galatians,  3.  1.  When, 
 they  begun  in  the  Spirit,  and  ended  in  the  Flefb,  There  is  no  Witchcraft? 
 or  Enchantment  againfta  Soul,  like  that  of  this  great  Strumpet  the 
 Flefh.  It  fo  Entangles  and  Enfn  ares  thellnderftanding,  that  it  can 
 fee  nothing,  but  according  to  the  Will  and  Way  of  the  Flefh. 
 
 Whej& 
 
(  v6o  ) 
 
 When  the  Soul,  tir'd  with  Worldly  Vanities  and  Lufb,  would  fain 
 break  forth  into  a  Wildernefs,  where  it  might  be  at  Reft  from  them  \ 
 it  is  ftiii  haunted,  and  hunted  up  and  down,  by  FUjhly  Imaginations, 
 "Flefhiy  Images  of  Things,  which  (rick  infeparably  upon  her,  and  fet 
 thetnfelves  rotitinually  before  her. 
 
 If  [ht  endeavour  to  get  up  to  the  Top  of  the  Mountain  to  Pray7 
 This  Flefhiy  Appearance  of  Thing?,  rife  about  her,  like  a  thick  Mift 
 or  Fog,  and  fie  upon  her}  that  (he  is  there  alfo,  as  in  the  Bottom  of 
 the  Pit. 
 
 4.  Ground.  A  Carnal  Temper  fixetb  a  Man  in  a  Self-Principle.  What 
 Peace  or  Ple^furecan  the  Soul  have  in  Prayer,  while  her  Whoredoms 
 are  fo  many  with  this  great  Deceiver  and  Adulterer,  Self?  That  Spi- 
 rit, that  will  Fray  after  a  Spiritual  manner,  muft  divorce  herfelf 
 from  this  Self  Principle  \  (he  muft  efpoufe  herfelf  to  the  Will  of  God, 
 frer  true  Husband,  and  live  chaft  to  him. 
 
 A  little  Bird  ty'd  by  the  Leg  with  a  String,  oftens  flutters  and 
 ftrives  to  raife  itfeltY  but  (till  it  is  pull'd  down  to  the  Earth  again  : 
 Thus  a  Soul  fixt  in  a  Self  Principle ,  may  make  attempts  to  Pray  and 
 Offer  at  the  Bofom  of  God}  but  dill  it  is  fnatch'd  down  by  that 
 String  of  Self  which  ties  it  to  the  Ground. 
 
 Vfe  3.  An  Exhortation  to  Prayer.  There  are  four  Comforts  in  a 
 Spiritual  Prayer,  which  are  fo  many  Encouragements  and  Allure- 
 ments to  ir. 
 
 1.  Comfort.  -There  is  a  Divine  Light  in  Prayer* 
 
 2.  Comfort.  There  is  a  Sure  Strength. 
 
 3.  Comfort.  There  is  a  Sweet  Peace. 
 
 4*  Comfort.  There  is  a  Satisfying  Pie  afar  e. 
 I.  Comfort.  There  is  a  Divine  Light  in  the  Prayer  of  a  Chriftian.  A 
 Saint  Praying,  fixeth  his  Eye  full  upon  the  Glory  of  God,  which 
 ftiines  out  upon  him,  and  covers  him  with  its  Beams.  I  appeal  to 
 the  Experience  of  Praying  Cbriflians,  to  teftifie,  whether  they  do 
 not  meet  with  this  Threefold  Refrefhing. 
 
 1.  Refrefhing.  A  ftrengthning  of  their  Understandings  with  a  Light 
 of  Glory.  Now  they  can  comprehend  fully,  and  contemplate  firmly 
 thofe  Myfteries  which  were  too  hard  for  them.  Now  the  Soul  can 
 take  in  fo  much  of  Divinity  and  Spirituality,  that  (he  is  enebriated, 
 andextafied  with  the  Strength  and  Sweetnefs  of  this  Light. 
 
 2.  Refrefhing.  The  unveiling  of  many  Evangelical  Truths  to  the  Eye 
 of  the  Sod.  While  the  Soul  is  wholly  intent  upon  the  Glory  of  God 
 in  Prayer,  many  fweet  Appearances,  high  Truths  (hew  themfelves 
 clearly  to  the  Soul,  which  were  before  utterly  unthought  of,  or  ve- 
 ry difficult.    They  now  appear,  as  in  their  Element,  like  Stars  to 
 
 him 
 
him  that  looks  ftedfaftly  on  a  clear  Skie  in  an  Evening.  Thty  come 
 forth,  as  out  of  their  Bride-Chamber,  ready  rrim'd,  prepar'd  for 
 the  Soul,  in  fweet  and  clear  Notions.  Often  they  come  thick  and 
 fwarming  about  the  Soul,  from  the  midft  of  this  Glory  ;  like  Bees 
 out  of  a  Hive.  A  Man.  frequently  learns  more  and  better  at  at  one 
 Hour's.  Prayer-,  than  in  the  Study  of  many  Days. 
 
 3.  Refreftling.  The  Reprefentation  of  Earthly  Things,  in  a  Drefs  of 
 Glory.  Earthly  Things  look'd  upon  after  an  Earthly  manner,  diftem- 
 per  the  Soul  with  Lufts,  Cares  or  Griefs.  A  FUJhly  Light  is  the 
 fprinkling  of  the  Flames  of  Hell  upon  Things,  which,  while  they  fo 
 appear  to  us,  fet  us  on  Fire.  But  when  a  Man  comes  to  Pray,  and 
 cafts  up  his  Eye  to  the  Glory  of  God  ;  that  Golden  Serpent  cures 
 by  his  Rays,  the  biting  of  the  fiery  Serpent.  The  fame  Earthly 
 Things  now  pafs  before  a  Man's  Spirit,  in  a  Villon  of  Glory.  That 
 which  thou  didft  fee  below,  in  Flejb  and  Fire ; ,  thou  now  feeft  the 
 fame  above,  in  Spirit  and  Glory,  < 
 
 As  Dives  faw  poor  Lazarus  lying  in  Abraham**  Bofom :  So  thofe 
 Objects,  which  were  thy  Aifli&ion,  now  appear  to  thee  in  the  Glory 
 of  God ;  thy  Relations*  thy  Cares,  Fears  and  CrofTes.  They  make 
 fuch  fweet  Impreflions,  and  form  fuch  beautiful  Images  of  themfelves 
 in  thy  Mind,  that  when  thou  comeir.  from.  Prayer  into  the  World, 
 thou  ftill  feeft  all  Worldly  Things  in  that  Glorious  Appearance,  and 
 with  that  Tinfture  of  Sweetnefs,    which  thy  Soul  met  with  in  the 
 
 Mount. 
 
 2.  Comfort  in  Prayer,  A  fare  Strength*  A  Word  fitly  fpoken,  is  tile 
 Apples  of  Gold,  in  Figures  of  Silver,  Prov.  25.  12.  The  Words  in 
 Hebrew  found  thus,  Apples  of  Gold,  in  Flares  of  Silver,  is  the  Word^ 
 the  Word  upon  its  Wheels,  The  Spirit  feems  here  to  have  Relation  ta 
 fome  fuch  Vifion,  as  Ez.ekiel  faw  in  his  firfl  Chapter.  There  is  the 
 Word,    the  Eternal  Word  upon  his  Wheels. 
 
 There  were  four  Living  Creatures  in  the  midft  of  four  Wheels,  full 
 of  Eye^,  High  and  Dreadful.  Above  thefe  was  the  Son  of  Man  on  a 
 Firmament.  This  the  Jews  call  the  Chariot',  the  Prophet  ells  it,  the 
 Glory  of  God,  which  he  faw.  This  is  the  Apple  of  Gold  in  the  Pitture 
 of  Silver-,  the  Glory  of  the  Godhead  in  Chrift,  going  forth  in  the 
 Beautiful  Flejh  of  Angels  and  Spirits.  This  is  the  Word  upon  his 
 Wheels, 
 
 When  a  Saint  Frays,  he  fixeth  his  Spirit  on  this  Glory  of  God  -,  fo 
 he  alfo  rides  forth  upon  thefe  Wheels,  with  the  Word.  Thus  the 
 Strength  of  his  Sph it  in  Prayer  becomes  Irrefiftible.  For  thefe 
 Wheels-  carry  all  Things  along  with  them,  and  break  ia  pieces  what* 
 foever  falls  under  them. 
 
 Y  The 
 
(  1 6*  ) 
 
 The  Glory  of  God  is  the  main  Wheel.  AH  other  Powers  and  Mo* 
 tions  are  £FW.r  in  this  Wheel.  They  move  rwVfc  it,  and  &j  fr.  When 
 thou  Prayefl,  thou  mutually  movefi,  and  art  ram/'^  ^y  the  GUry  ofGod. 
 So  all  Things  move  with  thee  the  fame  way. 
 
 3.  Comfort  in  Prayer.  A  fweet  Peace.  When  Hannah  had  Pray'd, 
 ihe  bad  Peace:  She  was  no  more  doubled.  I  cannot  fay,  that  God 
 let  her  know,  that  for  Will  fhould  be  his.  But  this  I  know,  that  his 
 Will  was  now  made  hers.  This  Refignation  was  her  /k#.  The  Soul 
 toft:  with  a  Temped  Prays,  and  puts  into  the  Wiil  of  God,  as  to  aN 
 Harbour.  Here  (he  lies  fheltred  from  every  Storm.  The  Will  Oi 
 .God  is  a  perpetual  Calm  :  For  there  are  no  Crofs^Tides^  nor  contra* 
 ry  Winds.  The  Spirit  that  rides  by  Prayer  in  the  Haven  of  God?s 
 Will,  is  fenc'd  from  violent  Blafts,  by  the  Power  and  Wifdorn  of  God, 
 as  High  and  Mighty  Rocks  on  each  fide. 
 
 4.  Comfort  in  Prayer.  Satisfactory  Pleafures.  How  often  doth  David 
 begin  his  Pfalms,  which  are  moil  of  them  Prayers^  with  Mourning 
 and  end  them  with  Mirths  When  thou  begimiefl;  to  Pray,  thy  Soul  is  * 
 •ftraitned  in  its  own  Will:  Thou  letteft  it  torch  into  the  Liberty  of 
 the  Divine  Will,  where  k  Exalts  and  Triumphs.  Thou  art  oppreffi 
 with  a  Dark  and  fad  Senfe  of  Things:  Thou  prayeft  and  Undeft:  forth 
 thy  Spirit  into  the  Light  of  Divine  Glory :  Now  thy  Soul  is  fi!i?d  with 
 -Marrow  and  Fatnefs ;  Every  Objett  is  a  Feaft  ro  thee,  dijbt  out  with 
 this  Glory.     As  the  Samaritan  Woman  faid  01  Ghiift  }  I  have  met  with 
 
 m  Man,  that  hath  told  ma  ail  that  ever  I  did:  So  the  Will  of  Man,  let 
 ibrth  in  Prayer  into  the  Will  and  Glory  of  God,  cries  out  for  Joy,  / 
 have  met  with  that,  which  anfive>etb  all  myf&fiws. 
 
 Thus  much  for  the  fi  si  Waiter  ot  Prayer. 
 
 2.  Matter  of  Prayer.  Tht  Difcovery  of  the  Glory  of  God  in  the  Cre*» 
 ture.  The  fecond  FeHtm  in  the  Prayer^  which  the  Lord  made,  is 
 Shis,  Thy  Kingdom  tome.  7  :ke  three  Notes  v^ow  this  Petition,  which 
 open  it  for  my  prefent  parpofe, 
 
 I.  Note.  The  Kingdom  and  Glory  of  God,  are  both  the  fame  thing. 
 Compare  that  Scripture,  Luk.  12.  31.  with  that  Rom.  15.  7.  Our 
 Saviour  commands  us  in  one,  tofeek  the  Kingdom  of  God.  St.  Pad  tells 
 US  in  the  other ;  that,  our  Saviour  hath  received  as  into  the  Glory  of 
 Cod,  The  Glory  of  God,  is  that  Kingdom  of  God,  which  we  feek^ 
 and  into  which  we  enter  by  J  e fits  Chrift. 
 
 The  Kingdom  of  God  is  his  Glory -,  the  Glory  of  God  is  God.  The 
 JEJfence  or  Nature  of  God,  in  the  Abfolntenefs  and  Fulnefs  of  it$  as  it 
 Is  Independent,  Vnconfitfd:  This  is  rhe  Kvgdom,  in  which  the  Perfon 
 of-God&jgw.    The  Brighmefs  of  thisiJ/iW,  ia  its  Purity  and  Na- 
 
 fadneft 
 
f  i«3  ) 
 
 hdneO,  as  it  is  unclouded  by  any  Creature;  this  is  the  G7<?ry,  in  which 
 the  Perfba  0<:  G°d  fonts. 
 
 2.  Note.  77j*  Kingdom  or  Glory  of  God  is  prefent  every  where.lt  is  in~ 
 feparable  from  God,  and  as  God,  Omniprefent.  It  is  always  in  every 
 thing  open  to  the  Eye  of  God.     But  it  is  faid  to  come  in  refpeft  to 
 
 the  Creature. 
 
 The  Coming  of  the  Kingdom,  is  the  Difcovery  of  the  Glory  of  God, 
 in  and  to  che  Creature. 
 
 John  rhe  Baptist  preacheth,  The  Kingdom  of  God  is  at  hand.  Chri/h 
 in  the  Fhflj  preacher^  The  Kingdom  of  God  is  at  hand.  When  Christ 
 was  afccnded,  and  had  pour'd  forth  the  Spirit}  St.  Paul  fheweth  us 
 the  Kingdom  of  God  now  come,  Rom.  14.  17.  The  Kingdom  of  God  is 
 Righteoufnefs  and  Peace,  and  Joy  in  the  Holy  Ghofi.  The  fame  Apo- 
 stle in  another  place,  (urns  Up  this  Kingdom  of  Right  eon fnefs,  Peace 
 and  Joy,  in  the  Spirit  }  in  this  one  Word,  the  Glory  of  God  :  Where 
 the  Spirit  of  the  Lord  is,  there  is  Liberty.  We  all  with  open  Face  he" 
 holding  the  Glory  of  the  Lord,  are  changed  into  the  fame  Image,  from 
 Glory,  &c.  2  Cor.  3. 17. 
 
 The  Kingdom  of  God  is  the  Liberty  of  the  Spirit,  the  open  Difcove- 
 ries  of  the  Glory  oi  God  in  the  Spirit. 
 
 The  Kingdom  is  then  come  to  thee,  when  the  Glory  of  God  fhines 
 out  on  thy  Heart. 
 
 3.  Note.  The  Glory  or  Kingdom  of  God,  is  the  lowest  Seed  of  Things, 
 and  highest  Perfection.  Both  thefe  Defcriptions  of  it  lye  near  together 
 in  one  Chapter.  Matth.  T3.  31.  The  Kingdom  of  God  is  likened  by 
 our  Saviour  to  a  Grain  of  Mustard  Seed.  Matth.  13.  44.  It  is  com- 
 par'd  to  a  Treafure. 
 
 As  the  Glory  or  Kingdom  of  God  is  a  Seed ;  fo  it  comes  up  in  the 
 Creature ;  as  it  is  the  higheft  Perfection-,  fo  it  comes  down  into,'  or  upm* 
 the  Creature. 
 
 This  is  the  fecond  Thing,  which  we  are  to  Pray  for,  next  to  the 
 Effential  Glory  of  God,  his  Manifest ative  Glory,  the  Difcovery  of  the 
 Glory  of  God  in  the  Creature. 
 
 3.  Matter  of  Prayer.  The  Change  of  the  Creature  into  the  fame  Image 
 of  Divine  Glory.  This  our  Saviour  underitood  by  that ;  Thy  Wtll  ke 
 done  on  Earthy  as  it  is  in  Heaven. 
 
 Heaven  and  Earth  have  a  threefold  Signification  in  Scripture. 
 First,  Heaven  is  the  uncreated  Glory  of  God,    comprehending  the 
 Creature:   Earth  is  the  Creature  in  its  Latitude.     So  the  last  Afan  is> 
 faid  to  be  the  Lord  from  Heaven ;  The  firjl  Adam  of  the  Earth,  1  Cor^ 
 *5-  47. 
 
 Y.  2..  Scmdijv 
 
( 164. ) 
 
 Secondly ?  Heaven  is-tfie  Regenerate  Part  of  a  Saint  and  the  Churck 
 The  J^rW,  as  it  is  diftinft  trom  the  Church?  the  Natural  Man  in  a 
 •Chrifiian,  is  the  Earth.  The  Kingdom  of  Heaven  is  frequently  men- 
 'tion'd  in  this  Seafe. 
 
 Thirdly,  The  Iavifible  Things  of  this  Creation  are  Heaven  :  The 
 VifMe  Earth. 
 
 St.  John  in  his  first  Epiftle?  .4.  16.  faith,  That  God  is  Love.  Love 
 Is  an  Act  of  the  Will.  The  Will  of  God  is  a  Spring;  The  Ex- 
 cellencies of  [he  Divine  Nature,  and  si  Heaven?  are  the  B 'Mings  and 
 ■Boilings  forth  of  this  Spring,    into  a  Spritual  Beauty  and  Sweetnefs. 
 
 The  Spirit  of  every  Chriftian,  breaths  after  the  fame  thing  la  the 
 the  Creature?  and  on  Earth.  O  God?  faith  he.  Let  every  Creature  on 
 ■Earth?  as  in  Heaven?  have  thy  Will  for  the  only  Foundation  in  which  it 
 /lands.  This  will  he  the  Difcovery  of  the  Everlasting  Founda- 
 tion. Let  the  Farms?  Appearances  and  Athings  of  all  Earthly  Things r 
 as  well  as  Heavenly?  be  the  pure  Outgoings  of  thy  Will?  O  God.  This  is 
 the  only  way  of  delivering  the  Creature  from  Vanity,  and  of  bring- 
 ing us  into  the  Liberty  of  the  Sons  of  God. 
 
 There  are  three  Parts  in  this  Change. 
 
 1.  Change.  The  Tranfplanting  of  the  Earth  into  one  Root  with  Hea* 
 vsn?  the  Divine  Will  andGlcry.  Edrth  and  Heaven  ihall  not  always 
 be,  as  Jjmael  and  Ifaac?  as  Efau  and  Ifrael:  But  the  Prayers 'of  the 
 Saints  ftiail  at  length  bring  forth  both,  as  Ifaac\  from  a  Seed  of 
 Mirth  ?  as  Ifrael?    from  a  Princely  and  Divine  Seed. 
 
 2.  Change.  The  Transforming  of  Earth  .into  one  Glory  with  Heaven? 
 into  the  fame  Conformity  to  the  Divine  Will.  The  eainelt  Defi  e 
 and  Expectation  of  a  Spiritual  Heart,  is  to  fee  the  Things  of  God 
 snd  the  Creature?  like  the  Cherry  of  the  upper  Bough?  and  the  lower^ 
 ©n  the  fame  Tree,  having  the  fame  Fairnefs  and  Tafte. 
 
 3.  Change.  The  Prefervation  of  a  Diftinft  Inter esl;  and  Propriety  in 
 the  Glory  of  God,  to  Things  Uncreated  and  Created?  Heavenly  and  Earth' 
 iy.  Thy  Will  be  dene  on  Earth?  as  in  Heaven.  When  God  Ihall  anfwer 
 this  Petition?  the  Godhead  (hall  not  fwallow  up  the  Creature  ;  nor 
 Heaven?  Earth,  But  the  Creature  and  the  Earth,  ihall  have  together 
 with  a  full  Community  in  Glory  j  as  Diftindt  a  Property,  and  Unity 
 in  themfelves,    as  God  and  Heaven. 
 
 Heaven  and  Earth  (hall  be  in  thofe  Days,  as  Husband  and  Wife? 
 tho'  one  Principle?  Nature  and  Shape?  yet  two  Sexes?  one  the  Image  of 
 €he  other :  And  two  Psrfons?  each  having  the  entire  Principle?  Nature^ 
 snd  Shape?  Difiinftly?  and  Compleatly  in  itCslf. 
 
 But  who  fhall  live,  when  God  doth  this,  when  he  anfwers  this 
 Prayer?  Thy  Will  be  dons  on  Earth7  as  it  is  in  Heaven.    Perhaps  there 
 
 are 
 
c  1*5 ; 
 
 are  thofe  now  living,  and  prefent,  who  fhall  not  Die,  till  they  fee 
 this  Petition  perform'd  upon  this  vifible  Frame. 
 
 I  pais  now  to  Application. 
 
 life.  i.  Caution  concerning  Prayer.  Take  heed  how  you  Pray.  Be 
 careful  that  you  Pray  for  the  Accomoliihment  of  the  Will  of  God, 
 not  your  own  Will.  If  you  Pray,  having  your  Hearts  fet  upon  your 
 >cwn  Will:  This  is  not  a  Christian  Prayer ,  but  Rebellion  and  Trcafon 
 againfl  God. 
 
 The  Will  of  God  is  done  alone  in  Heaven.  If  you  Pray  not  for 
 tHzWil!  of  God  alone,  without  any  Competition,  or  Compofnion  for  your 
 Will  ',  you  Pray  not  as  Christ  hath  Taught,  like  Chriftians. 
 
 I  ftiall  ftrengthea  this  Caution,  with  a  Difiintlion  of  a  twofold  Work 
 in  Prayer. 
 
 i.  Work  of  Prayer.  The  fet  ting  up  of  the  Will  of  God.  What  is  the 
 Will  of  God?  We  may  learn  of  St.  Paul,  where  he  teacheth  us  con- 
 cerning God,  that  he  worketh  all  Things  according  to  the  Counfel  of  his 
 cwn  Will,  Ephef  I.  II.  The  Divine  Will  is  the  Radical  Principle  in 
 the  Godhead,  out  of  which  all  the  Counfels  and  Aclions  of  God  do 
 arife. 
 
 The  Principal  Bufinefs  of  Prayer,  is  to  engrafT/ify  Will  into  this 
 Principle-,  that  thou  mayft  have  no  Defigns,  or  Defires  in  thy  Soul, 
 but  from  this  Divine  Principle,  the  Will  of  God. 
 
 A  Spiritual  Prayer  is  the  Leavening  of  the  Spirit  of  Man,  with  the 
 Will  and  Glory  of  God. 
 
 2.  Work  of  Prayer.  To  fuhdue  a  Man's  own  Will.  The  Earth  was  at 
 firft  quite  Round.  Then  the  Waters  did  entirely  cover  it.  But  af- 
 terwards the  Earth  was  wrought  to  an  Vnevenncfs,  into  Mountains 
 and  tallies;  then  it  flood  up  out  of  the  Waters.  Prayer  is  the 
 Smoothing  and  Planing  the  Will  of  Man,  that  it  may  be  cover'd,  and 
 hid  under  the  Will  of  God.  Prayer  takes  away  the  Vnevennefs,  which 
 binders  this*  It  fills  dp  the  Vallies  oiWeaknefs  and  Defpair.  It  le- 
 vels the  Mount  aim  of  Pride  and  Lufi. 
 
 I  (hall  add  to  this  Deftinclion,  a  Con/Ideration  of  the  Difference  be- 
 tween the  Will  of  Man ^  (landing**?;  the  Will  of  God,  and  Handing  out 
 of  it. 
 
 When  Man  was  Innocent,  he  was  a  meer  Image  of  God.  He  had 
 no  Will  or  Motion  of  his  own*  He  was  as  the  Shadow  on  the  Dial; 
 God  was  the  Sun  in  Heaven.'  He  movyd  below  at  {he  Motions  of  that 
 above.  Bis  Motions  did  but  point  out  thofe.  All  this  while  Man 
 continu'd  in  Paradife,   while  he  continu'd  in  the  Will  of  God. 
 
 But  at  length  Man's  own  Will  crept  up  into  his  Bofom,  in  the 
 Form  of  a  Serpent.    This  Serjent  immediately  poifonM  aii  Man's 
 
 joys, 
 
C  166  ) 
 
 Joys,  and  call;  him  out  of  Paradfi,  into  a  Thicket  of  Briars  and1 
 Thorns: 
 
 Spare  not  now  to  firangte  this  Serpent  of  thy  Will  by  Prayer:  So 
 thou  fhalt  pull  up  the  Briars,  and  Thorns  of  thy  Cares,  and  Lulls, 
 by  the  Root.  Return  into  the  Wtll  of  God  by  Prayer,  and  thou  rcr 
 furneft  into  Paradife. 
 
 Vfe.  1.  A  Convitlion  of  the  £t/i/  0/  Jmpatiency  in  our  Defires,  or 
 Dijtrejfes ;  in  our  jiffeftioxs  or  Affections, 
 
 Every  a<3:  of  Jmpatiency  in  a  ChrifHan,  is  a  Contradiction  to  his  Pray- 
 ers. It  is  a  Crop-prayer  to  the  Lo^'j  Prayer.  Thou  Prayeft,  *&y 
 JfifY/,  0  God,  be  done.  The  ff^/Z  of  GW  is  now  <&»*  upon  thee  in  fome 
 particular  Trial,  or  publick  Trouble }  but  thou  now  art  impatient 
 and  Murmureft.  The  Witt  of  God  is  done  in  denying,  or  deferring 
 fome  Content,  on  which  thy  Heart  is  fet  \  and  thou  repineft  at  it. 
 
 This  (hews,  as  if  thou  didft  make  ufe  of  the  Will  of  God  in  Praytr^ 
 only  to  colour  and  carry  on  thy  own  Will:  As  the  Devil  ufeth  the 
 Appearances  of  God,  to  heighten  himfelf. 
 
 You  Pray,  that  the  Will  of  God  may  be  done  on  Earth,  as  ift  is 
 done  in  Heaven.  But  the  Will  of  God  is  done  on  you,  as  it  is  done 
 in  Hell  ;  with  Reluttancies,  and  Repinings. 
 
 Endeavour  to  remove  this  Jmpatiency  of  Spirit,  by  obferving/<wr 
 Rules. 
 
 1.  Rule.  When  yon  go  to  Pray,  confider,  what  the  Prayer  will  coft 
 yoH^  It  is  our  Saviour's  Rule :  When  thou  makefl:  War,  confider  firft^ 
 whether  thy  Thoufands  be  able  to  Encounter  thine  Enemy,  and  his 
 Thoufands.  When  thou  beginneft  to  Build,  confider  firft,  whether 
 thou  ftialt  be  able  to  Finifh  it. 
 
 When  thou  goeft  to  Pray?  thou  goeft:  to>  make  a  War  with  Chine* 
 won  Will:  Confider,  whether  thou  haft  fuch  a  fupply  of Divine  Gra- 
 ces, fuch  an  Army  of  Heavenly  Difcoveries,  that  thou  canft  withftand: 
 thofe  Forces  of  Lufts  and  Temptations,  with  which  thy  Will  comes 
 upon  thee. 
 
 Thou  art  going  by  Prayer  to  fubdue  thy  own  Will,  and  to  fet 
 up  the  Will  of  God:  Say  to  thyfelf;  Suppofe  it  (hould  he  the  Will  of 
 God,  to  ttih  away  my  Efiate,  Child,  Wife,  Life,  his  own  Prefence  ;  t& 
 expofe  me  to  Ruin,  and  a  Defertion  at  the  fame  time:  Have  I  fuch  a 
 Treafure  of  Charity  and  Love,  that  J  could  finijh  this  Building  of  the  Witt 
 of  God,  upon  the  Ruins  of  my  own  Will  ?« 
 
 2.  Rule,  Take  heed  of  Defiroying  that  by  PfaUice,  xohich  you  Build- 
 »p  by  Prayer.  If  you  Pray,  that  the  Will  of  God  may  be  done,  be 
 aot  found  doing  your  own  Will,  left  you  have  your  Portion  with 
 Hypocrits. 
 
 Doll- 
 
(  ««7  ) 
 
 Doff:  thou  wreftle  in  Prayer,  that  the  Divine  Principle  may  be 
 brought  forth  into  the  whole  Earth;  and  art  thou  ftrengchning  a 
 Flefhly  Principle  in  thy  felf?  How  wilt  thou  be  afhara'd,  when  the 
 Day  of  the  Lord  comes?    i 
 
 If  Prayer  be  the  Life,  of  any  Work}  h  muft  be  the  whole  Work  of 
 your  Life. 
 
 This  is  to  Pray  always,  a  conftant  Reftraint  upon  your  Senfes  and 
 Faculties,  drawing  them  out  of  a  Flefhly  Principle.  A  continual  Re- 
 treat of  all  your  Powers  into  the  Divine  Principle. 
 
 3.  Rule.  Difcern  the  An  freer  of  your  Praytrs  in  every  Accident.  Yoii 
 Pray,  that  the  Wdl  oj  God  may  be  done. 
 
 What  is  this  God,  to  whom  you  Pray  ?  Is  it  not  he,  of  whom 
 our  Saviour  faith,  There  is  none  Good,  but  God!  Is  not  he  the  Supreme 
 Goodnefs  ? 
 
 What  is  that  Will  of  God,  for  which  you  Pray  ?  Perfcft  Sweetnefs*y 
 Working  by  perfeS  Wifdom  and  Power  -7  with  a  f erfett  Glory  \  to  perfect 
 Blefftdnefs. 
 
 Why  do  you  Pray,  that  this  Will  fliould  be  done,  rather  than  your 
 own?  Your  own  Will  hath  not  £>  much  Swcetnefs  in  it  for  yourfelvesf 
 as  there  is  in  the  Will  of  God.  Your  own  Will  is  principled  in  JEn* 
 mity  *,  fubjed  to  Folly }  apt  to  bring  forth  Shame  and  Mifery. 
 
 See  then  the  Performance  of  your  Prayer  in  every  Providence  \  the 
 Will  of  God  done.  Difcern  in  each  Occurrence  the  efTed  of  Supreme. 
 Coodnef\  a  concurrency  ofSweetnefs,  Wifdom,  Power  at  their  Height; 
 thefe  putting  a  Glory  upon  each  Occurrence*,  and  -making  out  thy 
 Bleffednefs  by  it.    This  will  fill  thee   not  with  Patience  only,   but 
 
 fraifes. 
 
 St.  Paul  warns  the  Corinthians  of  falling  into  Condemnation  by 
 eating  the  Supper  of  the  Lord,  and  not  difcerntng  the  Body  of  the  Lord. 
 Every  thing,  that  comes  to  pafs,  will  be  the  Supper  of  the  Lord  to 
 thee,  if  thou  difcern  the  Will  of  the  Lord  in  it.  Thy  Soul  will  feed 
 and  feaftupon  it,  without  any  Leaven  of  Sournefs  or  Impatiency. 
 
 4;  Rule.  Give  up  thy  felf  to  the  Will  of  God,  to  Pray  and  work  out  tfetf 
 in  thee.  As  thou  Prayeft,  that  the  Will  of  God  may  be  donej  fo  lee 
 it  be  done,  even  in  thy  Praying. 
 
 The  Philofyher  faith}  the  Soul  of  Man  comes  into  the  Body,  as 
 white  Paper  \  to  be  Written  upon  by  the  Impreffions  of  Senfe,  which 
 it  receiveth  from  this  World,  thro'  the  Body.  Firll,  Lee  thy  Will 
 lie  as  white  Taper  before  the  Will  of  God,  for  a  Prayer  co  be  framed 
 upon  it ■:  Then  let  thy  Will  lie  again  before  the  Will  of  God,  a$ 
 white  Paper,  that  it  may  W rite  upon  it  again,  what  Anfwer  it  pleat 
 Cth  to  that  Prayer. 
 
 Ufe.  3. 
 
( I«8- ) 
 
 lifer  3.  Hope  net  to  eftablifh  a  Kingdom  on  Earth,  by  Carnal  Power 
 or  Policy.  Jefas  Chrlfl  teacheth  all  his  Dtfciples  to  Fray  to  their  Father : 
 Thy  Kingdom  come.  You  know  that  a  Right  Prayer  is  a  Prophecy, 
 and  (hall  certainly  come  to  pafs.  The  Kingdom  of  God  will 
 come}  if  it  comer  it  will  undermine,  and  overthrow  every  other 
 Kingdom. 
 
 The  Kingdom  of  God,  is  a  Corn  Town  in  the  Earth.  It  puts  up 
 itfelf  in  the  Kingdoms  of  the  World,  as  in  the  Stalk  and  the  Husk. 
 When  the  perfeel  Corn  is  form'd  in  the  Ear  ;  then  the  Stalk  (hall  be 
 cut  down,  and  the  Stubble;  burnt  *v  the  Ear  fhall  be  threfh'd  out  with 
 threlhing  Inftruments :  The  Husks  fhali  be  winnowed  cut,  and  dri. 
 ven  away  for  ever,  as  Chaff  before  the  Wind.  This  fhall  be  the 
 Portion  of  all  other  Kingdoms,  when  the  Kingdom  of  God  is  come. 
 
 The  Kingdom  of  God,  is  as  a  Fire  of  Glory  in  the  Elements,  and 
 Principles  of  all  Earthly  Kingdoms  on  Earth.  This  Eire  at  laft  fhall 
 break  forth,  and  burn  unquenchahly,  Then  fhall  the  Heavens,  that 
 is,  the  Glory  of  all  the  Kingdoms  of  this  Creation,  both  with  Angels 
 and  .Men,  be  rowl'd  togecher,  as  a  Parchment  Scroll,  never  to  be 
 read  in  more.  The  Elements,  all  Natural  Principles  fhall  melt  away 
 with  the  fervent  Heat  of  this  Spiritual  Glory.  All  this  fhall  be  done 
 with  a  mighty  Noife,  ariling  from  the  Conflicts  of  Principles,  and  Con- 
 fufion  of  Spirits.  Then  fhall  be  left  nothing  but  the  Kingdom  of 
 God,  like  a  Flame  that  hath  devour'd  fome  great  Building. 
 
 life.  4.  To  commend  Holinefs  to  us.  That  which  we  are  to  pray 
 for  in  the  very  next  place  to  the  Eternal  Glory  of  God  in  himfelf^ 
 it  is  the  Manifestation  of  the  Glory  of  God  in  us^  which  is  our  Holi- 
 nefs. We  all  beholding  the  Glory  of  the  Lord,  are  changed  into  the  fame 
 Image,  1  Cor.  3. 18.  Thefe  Words  hold  forth  two  Things  to  us,  Firj% 
 The  Appearing  of  the  Glory  of  God  to  us,  is  that  which  Santlifies  us* 
 Secondly,  The  Acting  of  that  Glory  in  and  by  us,  is  our  Sanclification. 
 
 I  will  propound  to  you  Three  Allurements  to  Holinefs  -,  and  Two 
 Directions. 
 
 1.  Allurement.  Tour  Holinefs  hath  the  fecond  place  in  God's  DefireSj 
 and  Delights.  There  is  nothing  which  God  himfelf  wifheth,  or  can 
 take  pleafure  in,  before  the  Holinefs  of  your  Perfons;  but  that  Glory  f 
 which  is  the  Holinefs  of  his  own  Perfoa. 
 
 Jefns  Chrift  underftood  the  Mind  of  God.  He  who  had  the  Spirit, 
 Taught  us,  as  the  Spirit  was  to  do,  to  Pray,  according  to  the  Will 
 of  God.  He  Taught  us  to  make  thefe  the  two  fir s~l  Petitions :  Hal- 
 lowed be  thy  Name,  Thy  Kingdom  come.  This  is  as  much,  as  if  he 
 ihould  have  faid  :  Father,  the  two  Grand  Things  J  have  to  Ask,  are 
 thefe:  Firs!,  Be  thou. Holy;  Then,  Let  hs  be  Holy.  All  my  ether  Efqneftj 
 
 an 
 
are  but  Circumflances  to  thefe7  for  the  Manifeftation,  Growth,  Manner \ 
 or  Seafon  of  them. 
 
 This  is  the  Will  of  God  concerning  you,  even  your  Santlification,  i  ThcfT. 
 4.  3.  As  the  whole  Will  of  God  concerning  himfelf,  is  to  make 
 hirafelf  Glorious :  So  the  whole  Will  of  God  concerning  us,  is  to  make 
 us  Gracious.     All  other  Things  are  wrapt  up  in  thefe  two. 
 
 The  Abfolute  Will  of  God  for  his  own  Perfon,  is  his  Happinefs: 
 The  Abfolute  Will  of  God  for  our  Perfons,  is  our  Holinefs.  Ail  other 
 Things  which  God  willeth,  are  but  Conditional  to  thefe. 
 
 Indeed,  God's  Happinefs  is  Holinefs,  and  our  Holinefs  is  our 
 Happinefs. 
 
 2.  Allurement.  Holinefs  carries  Greatnefs  with  it..  He  that  is  Holy> 
 is  a  King  to  God  and  himfelf.  He  is  King  of  a  greater  and  more 
 glorious  Kingdom,  than  that  of  the  whole  World.  As  he  lives  to 
 God,  To  God  lives  to  him,  and  in  him.  He  Reigns  with  God.  The 
 Kingdom  of  God  is  come  to  him.     He  hath  it  with  himfelf. 
 
 3.  Allurement.  Holinefs  hath  a  Vrecioufnefs  in  it.  It  is  the  Difco- 
 very  of  the  Glory  of  God  in  us,  working  itfeif  out  by  us.  St.  Pad 
 calls  it  a  Change  from  Glory  to  Glory. 
 
 It  were  better,  that  the  San  were  turn'd  into  Darknefs,  than  any 
 one  A&  of  Holinefs  (hould  be  check'd  in  the  Soul  by  Sin:  For  there 
 is  a  greater  Glory  in  one  Ad  of  Holinefs,  than  in  the  whole  Body  of 
 the  Sun.  Every  act  of  Holinefs  is  the  Glory  of  God  mining  forth 
 thro'  the  Soul  and  Life  of  a  Man.  Shine  as  Lights  in  the  World,  faith 
 St.  Paul. 
 
 Thefe  are  the  Allurements  \  the  Directions  to  Holinefs  follow. 
 
 1.  Direction.  Stand  in  the  Difcoveries  of  God.  Thefe  alone  can 
 make  you  Holy.  The  Spirit  of  God  in  the  Epiftle  to  the  Hebrews,  de~ 
 fcribes  the  Saints  by  this,  that  they  are  Partakers  of  the  Heavenly  Call. 
 
 This  is  that  Heavenly  Call,  the  Spiritual  Excellency  of  God, 
 ihining  into  our  Hearts,  awaking  us  out  of  the  Sleep  of  Senfc  and 
 Carnal  Reafon,  calling  us  up  out  of  the  Vanity  of  the  World  and 
 Flefh  into  itfeif. 
 
 The  Tabernacle  was  the  Holy  Place'.  As  often  as  Mofes  went  in 
 thither,  he  went  thro'  a  Cloud,  which  was  the  Glory  of  God  (landing 
 afi  the  Door  of  the  Tabernacle.  Come  into  the  Cloud,  and  thou 
 (halt  pafs  into  the  Tabernacle.  He  that  wril  be  Holy,  muft  enter  in- 
 to the  Appearances  of  the  Divine  Glory.  This  muft  fland  as  a  Cloud 
 between  him  and  the  World. 
 
 2.  Diredion.  Give  the  Glory  of  God  a  free  Paffage  thro1  thy  Soul  and 
 Body.  Give  up  all  your  Powers  and  Parts,  Inftrumeats  of  the  Glory 
 of  God,  unto  Holinefs. 
 
 2  If 
 
(  I:7°  ) 
 
 If  we  are  in  the  Light,  as  God  is  Light ',  the  Blood  of  Chrifl  cleanfeth 
 us  from  ail  Sin,  i  Joh.  i.  7.  This  is  the  Blood  of  God  \  the  Spiritual 
 Blood  of  Jefus  Chrift}  that  Blood,  which  is  the  Life,  the  Glory  and 
 Excellency  of  God.  If  your  Thoughts,  AfFeftious  Eyes  be  full  of 
 a  Spiritual  Glory  -,  this  will  cleanfe  them  from  Folly  and  Lull.  This 
 is  your  Ghaflhy,  the  Beauty  and  Light  of  God  Alining  Oui  at  your 
 Eyes,  This  is  the  Purity  of  all  your  Parts,  the  Glory  of  God  ream- 
 ing thro'  them,  as  the  precious  Blood  of  the  Lamb  -,  and  the  pnre 
 Water  of  the  Spirit. 
 
 4.  Matter  of  Prayer.  A  fait  able  Supply  of  all  particular  Good  Things 
 in  their  Seafcn.  The  fourth  Petition  in  the  Lord's  Prayer  is.  Give  us 
 this  Day  our  daily  Bread. 
 
 The  bell  manner  of  purfuing  this  Head,    will  be  by  way  of 
 
 Application, 
 
 life.   1.  Exhortation.  This  is  twofold. 
 
 1.  Exhort.  Pray  for  Spiritual  Provifions  for  your  Souls;  for  every  kind 
 and  degree  of  Grace  in  particular.  I  will  divide  this  Exhortation 
 into  three  Parts. 
 
 1.  Part.  Pray  for  Spiritual  Light.  Take  a  Pattern  from  St.  Paul; 
 He  Prays  there  for  the  Ephefians,  That  the  God  of  our  Lord  Jefus  Chrift, 
 the  Father  of  Glory,  may  give  unto  you  the  Spirit  of  Wifdom,  and  Revela- 
 tion in  the  Knowledge  of  him  :  The  Eyes  of  your  Vnderftanding  beinv 
 snUghtned,  that  ye  may  know,  what  is  the  Hope  of  his  Calling ;  and  what 
 the  Riches  of  the  Glory  of  his  Inheritance  in  the  Saints,    Ephef.  1.  17,  18. 
 
 Pray  to  the  Father  of  Chrift,  and  of  Glory,  for  his  Chrift,  and  his 
 Glory's  fake;  that  he  would  give  you  the  Spirit  of  Wifdom  -,  not  a 
 spiritual  Beam,  but  the  Sun,  the  Spirit  himfelfm  your  Soals :  That  your 
 Wifdom  may  be  a  Perfonal  Knowledge  of  God  ;  by  way  of  Revelation, 
 opening  the  Heavenly  Image  by  a  Divine  Light  in  your  Spirits,  where 
 it  lies  veifd  by  the  Light  of  Nature,  under  the  Image  of  the  Earth- 
 ly Man:  Pray,  that  this  Knowledge  of  God  may  fail  upon  your  Eyes, 
 as  a  Light,  enligttning  them  to  fee,  what  was  always  before  them,  but 
 hid  from  them ;  the  Riches  of  God's  Glory  in  you,  and  your  Fulnefs  in 
 Go  d. 
 
 2.  Part.  Pray  for  Spiritual  Strength,  that  when  'tis  Day,  you  may 
 Walk  in  the  Light,  and  Work  by  it.     Here  you  may  learn  again  of  St. 
 
 -Paul,  Ephef  3.  14.  to  19.  /  bow  my  Knees  to  the  Father  of  our  Lord 
 Jefus.  Of  whom  the  whole  Family  in  Heaven  and  Earth  is  nam'd.  That 
 he  would  grant  you  according  to  the  Riches  of  his  Glory,  to  be  firengthned 
 with  Alight  by  his  Spirit  in  the  Inner  Man.  That  Chrifl  may  dwell  in  your 
 Hearts  by  Faith?  that  ye  being  Rooted  and  Grounded  in  Love  j  may  be  able 
 
 ta 
 
(  »7«  ) 
 
 to  Comprehend^  &C.  dnd  know  the  Love  of  Chrifl  pafflng  Knowledge,  and 
 befllCd,   &c. 
 
 Pray  for  the  Spirit  of  Might,  as  well  as  of  Light  •,  for  the  Rooting 
 of  7^  OfcmT-  in  your  Heart  by  F*//^  }  for  the  Rooting  of  j'ow  Faith 
 in  the  /^zrr  of  God,  by  &/*  Lo^}  for  the  ftrengthning  of  you,  to 
 take  in  the  Heights  and  Depths  of  God,  and  to  bear  what  yon  cannoc 
 take  in,  fo  to  know  by  a  Compliance,  what  you  cannot  know  by  Com* 
 prehenfion. 
 
 Go  to  God  for  all  this,  as  to  a  Father,  who  hath  Riches  of  Glory  : 
 Go  to  him,  as  one  of  his  Family,  his  Child, 
 
 3.  Part.  Pray  for  fever ai  Graces,  which  are  as  the  Branches  of 
 this  Light  and  Might. 
 
 The  Apoftle  exhorteth  the  Saints,  That  giving  all  Diligence,  they 
 fhould  add  to  their  Faith,  Virtue',  to  their  Virtue,  Knowledge',  to  their 
 Knowledge,  Temperance',  to  their  Temperance,  Patience',  to  their  Pati- 
 ence, Godlincfs  ;  to  their  Godlinefs,  Brotherly  Kindnefs  ;  to  their  Brotherly 
 Kindnefs,  Charity,  2  Pet.  1.  5. 
 
 We  are  to  give  all  Diligence  for  all  thefe  Graces  of  the  Spirit  in 
 particular.     Prayer  is  one  principal  Piece  of  this  Diligence. 
 
 Here  are  eight  Graces,  for  which  we  are  to  Pray,  which  make  up 
 all  the  Beauty  and  Comfort  of  a  Gracious  Life.  Pray  for  thefe  eight 
 Graces  in  particular. 
 
 1.  Grace.  Faith.  This  is  the  Clofure,  the  Vnion  of  Spirits  between 
 Jefus  Chrifl  in  Heaven,  and  the  Soul  on  Earth. 
 
 Solomon  faith,  Woe  be  to  him,  that  is  alone.  Pray,  that  you  may 
 never  be  found  alone ;  but  Chrifl  and  you  always  together ;  you  in 
 Chrifl,  as  in  your  Root',  Chrifl  in  you,  as  a  Branch  of  himfelf. 
 
 2.  Grace.  Virtue.  This  is  the  Divine  Nature,  or  the  Power  $f 
 Chrifl,  putting  forth  itfelf  by.  Virtue  of  the  Union.  This  is  the  Sap 
 of  the  Vine.  Pray,  that  you  be  not  in  Jefus  Chrifl,  as  a  Tree  in  Win- 
 ter;  when  the  Life  is  all  withdrawn  and  funk  down  into  the  Root. 
 Pray,  that  it  rnay  be  ever  Spring-time,  that  the  Sap  of  the  Godhead 
 may  be  afcending  from  Jefus  Chrifl  into  his  Branches ;  that  your  Bed 
 may  be  Green;  that  Faith,  which  is  the  Vnion,  the  Marriage-Bed  of 
 Je fits  Christ,  and  your  Spirits,  may  be  continually  Fruitful. 
 
 3.  Grace.  Knowledge.  There  is  a  Difference  between  the  Being, 
 and  the  S*»/i  of  a  5<f/»f.  The  ^»/0«  of  Faith  gives  the  2?mg-  of  a 
 &w'»f  to  a  Man ;  as  the  'Lfa/oH  between  the  Soul  and  the  2Wy,  gives 
 him  the  Beina-  of  a  -&te. 
 
 But  the  Senfe  of  a  &«»/■  depends  upon  the  Virtue  or  Potw  of 
 Chrift  putting  forth  itfelf, 
 
 2  2  The 
 
(  r72  ) 
 
 The  Spiritual  Senfe*  of  a  Saint,  differ  one  from  another.  There  is 
 a  Difference  between  his  feeling  and. Seeing.  Feeling  is  a  more  dark 
 and  dull  Senfe  :  Seeing,  cocker  and  clearer. 
 
 We  often  feel  the  /'•aw  of  Cbrifi  working  in  u%  when  we  fee 
 not  any  Appearances  of  Chrjfh 
 
 /^Vfw?  and  Knowledge  differ  like  that  Praying  in  the  5jpir#>,  and  in 
 Vnder standing,  which  St.  fW  fpeaks  of  in  one  Place. 
 
 Jefus  Cbrifi  may  lie  as  a  Bundle  of  Myrrh  between  thy  Breajh;  and 
 yet  it  may  be  Night  with  thee.  Thou  mayft  feel  warm  and  Tweed 
 Workings  of  the  Lord  in  thy  Heart,  and  yet  not  under /land  them, 
 nor  fee  him.  Pray  then  for  the  Morning;  that  he  who  atJs  in  ihee, 
 would  appear  to  thee;  that  he  would  add  to  Virtue,  Knowledge  \  that 
 thou  mayft  have,  not  only  the  Virtue  of  the  Seed,  moulding  thy  Spi- 
 rit ;  but  the  Flower,  the  Spiritual  Image  of  the  Seed,  manifefting  itfelf 
 in  thy  Spirit. 
 
 4.  Grace.  Temperance.  This  is  an  Harmonious  Frame  of  Spirit,  to* 
 wards  the  Contentments  of  this  Life,  anfwerable  to  the  Knowledge  of 
 Jefus  Christ  in  us. 
 
 Temperance,  is  the  tempering  and  tuning  of  our  Natural  Defires,  to 
 the  Spiritual  Difeoveries  of  J  ejus  Chrift. 
 
 How  unfeemly  is  it  to  have  high  Difeoveries  of  a  Spiritual  Glory 
 ia  our  Heads  \  and  hot  Difiempers  thro'  Fleflily  Lufts  in  our  Hearts. 
 
 You  mud:  therefore  Pray,  that  the  Light  of  Chrift  may  Shine  down 
 into  the  Powers  and  Appetites  of  your  inferior  Part,  to  take  the  Dark" 
 nefs  and  Diforder  out  of  them. 
 
 5.  Grace.  Patience.  Patience  is  a  peaceful  Poffeffion  of  ourfelves  in  the 
 Glory  ofjefus  ChrifP,  under  every  Calamity. 
 
 Sometimes  this  Life  is  as  a  Day,  which  is  cover'd  with  one  Great 
 and  Black  Cloud,  big  with  a  Storm.  Sometimes  Troubles  are  in  it^ 
 like  many  little  Clouds,  coming  continually  over  the  Face  of  the 
 Sun.  However  it  be,  Pray,  that  your  Sun,  your  Saviour,  would  ever 
 mine  within,  w7armly,and  fweeetly;  that  you  may  enjoy  yourfelves 
 in  him,  in  a  Chad  \  that  a  Crofs  may  not  divide  you  from  yourfelf, 
 becaufe  it  doth  not  divide  you  from  your  Saviour. 
 
 Pray,  That  you  may  be  Santlified  throughout,  in  Spirit,  Soul  and  Bo- 
 dy  }  that  the  Lower  Part  of  your  Life,  which  is  moil  engaged  in  Flejh, 
 may  have  a  Beauty  of  Temperance,  and-Pr^ience  upon  it,  proportio- 
 nable to  that  Virtue  and  Knowledge,  which  is  in  the  Vpper  Part  of 
 your  Life,  mo  ft  free  from  Flejh. 
 
 Especially  Pray,  that  God  would  not  forfake  you  in  your  Old  Age, 
 that  your  Flight  may  not  be  in  Winter*.  That  Jefus  Cbrifi  withdraw  not 
 the  Sap  of  his  Strength  and  Sweetnefs  -7  when  the  Strength  and  Comforts 
 
 of 
 
(  »73  ) 
 
 of  Nature  fail  you  \  when  Sorrows  and  Fears  hunt  you  from  Place  to1 
 Place.  Pray,  that  in  this  Winter  and  0/*/  4g*  to  your  Outward  Man, 
 you  may  flourilh  up  on  high,  and  bring  fo  th  more  abundant  Fruits  of 
 Love  and  Jay  in  the  Sprit.     This  is  the  Patience  of  the  Saints. 
 
 5.  Grace.  Godlinefs.  True  Godlinefs  is  Communion  with  God,  in 
 His  Per/on,  His  Ordinances,  \n  every  Thing,  as  an  Ordinance.  CWV 
 Ordinance  is  with  the  S«>/,  the  y^o/7,  every  Creature.  Why  then 
 fhould  not  all  be  Ordinances  of  6W  to  us  ? 
 
 Pray,  That  you  may  fee  Him,  who  is  Invifible,  in  the  Court,  and 
 in  the  Country  \  in  every  Atl  of  yours,  in  every  Accident  that  befals 
 you.  Pray,  That  you  may  have  Fellow(h:p  with  the  Father,  and  the 
 Son,  in  the  Light  of  their  Life,  in  all  your  Light  and  Darknefs,  Life 
 and  Death. 
 
 Pray,  That  you  may  receive  every  Providence,  as  you  would  hear 
 a  Sermon  :  For  every  Creature  is  a  Word  horn  God  ;  and  every  Moti- 
 on a  Speaking  of  God.  Pnsy,  Thit  you  may  carry  yourfelves  always 
 as  at  Prayer-,  for  you  are  always  Speaking  before  God,  and  to  Him. 
 Do  1  yet  perfuade  Men,  or  God  ?  Saith  St.  Paid,  when  he  was  Speak- 
 ing to  the  Galatians. 
 
 Pray,  That  you  may  Converfe  with  all  Things  in  the  Mifiery  of 
 Godlinefs,  which  is,  God  Manifefied  in  the  Flcfi,  Jufiified  in  the  bPt^ 
 rit,  &c. 
 
 7.  Grace.  Brotherly  Kindnefs.  As  Godlinefs  is  to  converfe  with  God 
 in  all  Things ;  fo  Brotherly  Kindnefs  is  to  converfe  witii  all  Things  in 
 God. 
 
 The  Love  of  God,  a.s  the  Father,  the  Fulnefs  ;  the  Love  of  Saint  sr 
 Men,  Creatures,  as  Children  of  this  Father,  a*  Neighbours  in  this  F«/-- 
 77//} j  thefe  Two  are  both  Godlinefs,  and  Brotherly  Kindnef. 
 
 Pray,  that  as  all-  Things  are  i?^wj  of  God's  coming  forth  to  you  ; 
 fo  all  your  Things  to  All  may  be  Streams  of  Divine  Love  coming 
 forth  from  you. 
 
 Paul  defir'd  the  Mafier  to  receive  his  Servant  again,  that  is,  filch 
 he,  my  Bowels.  Fray,  that  you  may  fo  receive  every  Chrifvan,  and 
 ever  Creature  in  its  Rank,  as  commended  to  you  in  fuch  Language: 
 Receive  this  Chriftian,  this  Creature,    that  is  my  BoweU. 
 
 8.  Grace.  Chanty.  Where  Faith  begins,  Charny  ends.  Faith  draws 
 forth  all  from  God,  thro'  Chrijl  :  Charity  carries  iil  back  into  God- 
 again  by  JefnsChiflr.  Pray,  that  when  ye  have  done  all,  you  may 
 own  all  in  God  alone  *,  thai  yon,  and  all  your  Attlngs  and  Objetts  may 
 ftand  together  comprehended  in  God.  This  is  that  Charity,  which  ne- 
 ver fails,  without  which  all  other  Graces  are  V3in  TinUings.     This* 
 
 is 
 
(  W) 
 
 h  .the  Band  of  Vnity,  that  binds  op  all  in  the  Bundle  of  Eternal  Life  °, 
 that  Levey  which  is  God,  clafping  the  Creature  in  himftlf. 
 
 Thus  much  for  the  Third  Part  of  this  Exhortation,  the  fever d 
 Graces,  for  which  we  are  to  Pray. 
 
 I  mult  not  pals  from  this  Exhortation,  before  I  have  given  you  four 
 Directions,  in  Praying  for  Spiritual  Things, 
 
 Pray  for  particular  Graces  with  Subordination,  Concatenation,  Predo- 
 minancy, Spirituality. 
 
 1.  Dired.  Pray  for  particular  Graces  with  Subordination  to  the  Glory 
 of  God.  S;.  Paul  Prays  for  the  Ephefians,  that  G^  would  ftrengthen 
 ihem,   according  to  the  Riches  of  his  Glory,  in  that  fore-mention'd 
 
 .place,  Sphef.  3. 
 
 Submit  your  Deilres  of  Grace  to  the  Glory  of  God.  Give  God 
 leave  to  difpenfe  the  Riches  of  Grace  to  you,  as  bell  fuits  the  Riches  of 
 Glory  in  himfelf. 
 
 la  like  manner  fubmit  the  Work  of  particular  Graces  in  you,  to 
 the  whole  Work  of  making  you  Compleat  in  Grace  an&Glory.  Pray., 
 that  you  may  be  fo  fanftify'd  and  ftrengthned  in  your  Inner  Man, 
 that  you  may  be  fillyd  with  all  the  Fulnefs  of  God. 
 
 Perhaps  God  will  make  the  Low  Ebb  of  one  Grace  to  make  way 
 for  the  Spring-Tide  of  another  Grace,  more  Eminent. 
 
 It  may  be,  that  the  Denial  of  Spiritual  Things  to  thee  in  one  Sea- 
 fon,  fnall  prove  a  Difpofal  of  thy  Heart  for  a  more  rich  Supply  at  an- 
 other time  \  or  a  Cloud  upon  thy  Graces  for  all  thy  Life  here,  may 
 *make  thy  Glory  more  full  to  all  Eternity. 
 
 Therefore  pray  for  particular  Graces  with  Subordination  to  the  Glo- 
 rifying  of  God  in  thee  firft,  next  to  thy  Glorifying  with  God. 
 
 2.  Diretl.  Pray  for  Grace  with  a  Concatenation  of  all  Graces.  Pray 
 that  all  Graces  may  grow  together,  and  fhew  themfelves  together  in 
 chy  Soul,  that,  as  the  Sky  in  every  Motion  prefents  all  the  Stars  to 
 the  Earth  ;  fo  every  Grace  may  fhine  forth  in  the  Adings  and  In- 
 creafes  of  each  Grace. 
 
 As  Link  draws  Link  in  a  Chain,  fo  Pray,  that  one  Grace  may  be 
 added  to  another,  till  the  Chain  of  Graces  be  compleated  in  thee. 
 
 You  are  to  Pray  for  three  Things  under  this  Head. 
 
 1.  You  are  to  look  to  a  Conjunction  of  all  Graces  -,  that  you  have 
 not  an  Eye  of  Knowledge,  without  a  Hand  of  Virtue,  or  a  Heart  of 
 Go  Mine fs-,  that  you  be  not  Spiritual  in  your  Contemplations,  and  Car- 
 nal in  your  Converfations  •,  that  you  have  not  the  fweet  Bloffbms  of 
 Brotherly  Eindnefs,  Virtue  and  Godlinefs,  without  Chrifi  in  the 
 Root,  by  .Faith-}  aad  God  in  the  ripe  Fruit  by  Charity. 
 
 2.  Have 
 
(  '75  ) 
 
 2.  Have  an  Eye  in  your  Prayers  for  Grace  to  a  Proportionablenefs' 
 in  your  Graces.     Defire,  that  every  Grace,  as  a  Member  in  the  Body, 
 may  have  his  due  Nourifhment  and  Increafe  with  the  reft,    that  fo 
 you  may  grow  to  the  Stature  of  a  Perfeft  Man  in  Chrift. 
 
 Pray,  That  thy  Difcoi/eries,  Devotions  and  Duties  may  aniwer  one 
 another:  That  thy  Light,  Love  and  Life  may  go  on  equally  in  Clear- 
 nefs,  Sweetnefs,  S anility  and  Self- denial. 
 
 3.  Refpetl  the  Connexion  of  one  Grace  with  another  in  Prayer.  Graces 
 are  like  Pearls  upon  a  String:  There  is  a  great  Art  in  fitting  them. 
 St.  Peter  hath  linked  them  together  very  aptly,  fo  that  one  Grace 
 draws  another,  as  immediately  link'd  to  it. 
 
 If  thou  wouldft  be  Temperate  in  thy  Natural  Defires,  Pray  to  God, 
 that  he  would  give  thee  a  Difcovery  of  Jefus  Chnfi  ^  and  then,  thaE 
 he  would  add  to  that  Temperance  \  for  That  naturally  draws  This  -, 
 and  This  comes  freely  and  fvveetly  after  it. 
 
 3.  Dired.  Pray  for  a  Predominancy  of  Grace  in  you.  Pray,  that  all 
 Graces  may  be  in  you,  and  abound,  as  St.  Peter  fpeaks,  2  Pet.  1.8, 
 that  they  cover  your  Hearts  and  Spirits,  as  the  Waters  do  the  Sea  9 
 that  they  may  drown  your  Lufts,  as  the  Flood  did  the  Men  of  the 
 old  World. 
 
 Pray,  that  a  large  Entrance  may  be  made  for  you  into  the  Everlaftinv 
 Kingdom  of  Jefus  Chrift,  2  Pet.  1.  1 1 .  Be  not  content  to  live  in  Chrift 
 as  in  a  Cottage,  but  as  in  a  Kingdom  y  that  there  may  be  a  Riches.^ 
 Power  and  Glory  of  Grace  in  you. 
 
 Pray  for  fuch  a  Prevalency  of  Grace  over  your  Corruptions,  thaS 
 you  may  not  creep  into  Heaven  by -the  little  Whht-Door,  fcarcely, 
 and  with  Pain  *>  but  may  have  the  great  Gates  fet  open  for  you,  to 
 enter  into  the  Joys  of  the  Lord  with  Freedom,   Honour  and  Confidence, 
 
 4.  Direct.  Pray  for  Spirituality  in  your  Graces. 
 
 St.  Pad  in  one  plice  exhorting  Timothy  to  be  an  Example  to  the 
 Difciples  in  ail  Holinefs,  reckons  up  many  particular  Graces,  and 
 purs  this  in  the  midft  of  them,  in  Spirit,  As  the  Sun  is  in  the  midft 
 of  the  Planets,  as  their  Fountain  and  King-^  fo  Pray,  thac  the  Perfbn 
 of  the  Spirit  may  live  and  reign  in  the  midft  of  thy  Graces. 
 
 The  Sfirtt  hath  two  Works  ;  to  come  down  into  the  Hearts  of  the 
 Saints,  to  aft  them  ',  and  to  difcover  Jefus  Chrift,  the  Spiritual  Image 
 Of  God,  in  all  his  Actings. 
 
 Pray  for  both  thefeThings  in  thyGraces,that  the  Spirit  may  be  their 
 Root,  and  Chrift  in  the  Spirit  their  Fruit ,  that  you  may  feel  the  Spi- 
 rit at  the  Heart,  and  fee  Jefus  Chrift  in  the  Face  of  every  Holy  A&> 
 This  is  the  Spirituality  or  Grace* ,  Thus  much  for  the  fir  ft  Exhort  a* 
 tion.    I  come  now  to  the  fecwd. 
 
 £>  .Ex- 
 
( '76; 
 
 2.  Exhort,  Fray  for  all  particular  Providences  for  Good  to  your 
 Outward  Man. 
 
 M  your  Life  be  in  Danger,  beg  it  of  God  by  Prayer,  as  Hezekiah 
 did,  7)fo.  38.  14.  Aim e  Eyes  fail  with  looking  upward.  V.  18.  O  Lord, 
 -by  theje  Things  Men  live ;  And  in  all  thefe  Things  is  the  Life  of  my  Spi- 
 rit :  So  wilt  thou  recover  me,  and  make  me  to  live.  Say  thou,  0  Lord, 
 mine  Eyes  look  upward  for  a  Defcent  of  Life  from  thee,  not  downward  for 
 an  Afcent  of  Life  by  the  Creature.  By  thofe  Spiritual  Fountains  of  Power 
 and  Bltffednefs  with  thee,  Men  enjoy  the  Streams  of  Life  here  below,  as 
 the  Light  of  Things  on  Earth,  fubfifi  by  the  Courfe  of  the  Sun  in  Heaven 
 ■ever  their  Heads.  The  Life  of  my  Spirit,  is  in  thofe  invifible  Chambers 
 and  Treafures,  which  are  there,  where  thou  art.  By  opening  thefe  Trea- 
 fures  upon  me,  while  1  call  upon  thee,  and  by  fending  forth  thofe  Spirits 
 of  Life  and  Glory,  which  are  at  thy  Right- Hand,  do  thou  Deliver  me,  and 
 make  me  to  Live. 
 
 It  thou  art  ftck,  and  in  Pain,  Pray  for  Health :  So  David  did,  Pfal. 
 <5.  2.  Heal  me,  O  Lord;  for  my  Bones  are  fore  vexed.  Afa  perifh'd, 
 becaufe  he  put  his  Truft  hi  the  Phyfuians,  and  not  in  God. 
 
 God  is  the  belt  Phyfitian  ;  Chriit  is  the  belt  Medicine  ;  Prayer  the 
 beft  way  of  allying  this  Medicine  in  any  Natural  Sicknefs. 
 
 Wtfdom,  which  our  Divines  well  interpret  to  be  Jefus  Chrifi,  is 
 Health  to  the  Navel,  and  Marrow  to  the  Bones,  faith  Solomon  in  the 
 Proverbs,  3.8.  If  thou  be  darkned  or  decayed  in  the  Lightx>f  thy  Na- 
 tural Life,  Pray  to  Jefus  Chrifl  to  fhine  out  in  thy  Natural  Image,  and 
 be  Health  to  thee.  He  en light neth  every  Man  that  cometh  into  the 
 World,  Joh.  1,  9.  The  Appearances,  or  Beamings  forth  of  Chrifl  in 
 *  various  Forms,  are  that  Form  of  Life  and  Being,  which  every  Man 
 ciijoyeth  here  in  every  Kind. 
 
 Pray  then  to  Jefus  Chrifl  to  repair  the  Natural  Form,  when  it  is 
 defacM  with  Sicknefs,  by  renewing  his  Appearance  upon  thee.  Pray 
 him  to  fend  forth  a  proper  Beam,  to  fie,  fhine  in,  and  fill  at  that  place. 
 
 If  thou  art  careful  for  thy  Good  Name,  let  the  Name  ot  Jefus 
 Chrifl  be.,  as  a  Box  of  Ointment  pour'd  forth  upon  it  by  Prayer.  This 
 will  prcferve  a  Sweetnefs  upon  it,  on  every  Tongue,  in  every  Heart. 
 
 In  this  Cafe  David  prays,  Keep  me  as  in  a  Pavilion  from  the  fir  if e  of 
 Tongues,  Pfal.  31.20. 
 
 Pray,  and  by  Prayer,  wrap  up  thy  Name  in  the  Name  of  God,  thy 
 Glory  in  the  Glory  of  God;  wrap  up  both  in  the  Power  of  the  Spirit. 
 This  will  be  a  Pavilion. 
 
 Seek  Power  and  Policy  for  Civil  Affairs  by  Prayer.  Pfal.  44.  1.  Da- 
 sjid  praifeth  God,  who  taught  his  hands  to  war,  and  his  fingers  to 
 fight.  What  returns  by Praifes,  fhould  JBrft  be  brought  down  by  Prayer. 
 
 Prayer 
 
(  '77  ) 
 
 Prayer  makes  the  fame  Jefeu  a  Lion  in  thy  Natural  Principle,  who 
 is  a  Lamb  in  thy  Spiritual  Part. 
 
 When  outward  Bleffings  come  by  Prayer,  they  come  out  at  the 
 £W  of  Heaven^  they  come  in  by  the  Door  of  your  Hearts,  which 
 is  Jefus  Chrifl.  They  come  as  Shepherds,  to  fctd  and  cherifh  you 
 Hearts. 
 
 When  they  come,  as  in  the  Courfe  of  Nature,  in  a  common  way 
 of  Providence  \  they  come  as  Thieves,  to  fteal  away  our  Hearts  from 
 us,  to  kill  qur  Graces  and  Comforts. 
 
 There  are  two  Cautions  for  our  Prayers,  in  refped:  to  outward 
 BlefTings. 
 
 i.  Caution*  Pray  for  outward  Things  fubordinately.  St.  John  writing 
 to  Cains,  Prays,  That  his  Body  may  profper,  as  his  Soul  profpereth,  3  Joh. 
 2.  The  Profperity  of  your  Natural  Man  is  to  be  rul'd  by  the 
 Profperity  of  your  better  Part,  the  New  Man.  You  are  to  Pray  for 
 fo  much  Health,  as  will  ftand  with  the  Life  of  Grace  in  you. 
 
 Holinefs  muft  be  the  Fire  in  your  Hearts :  Earthly  Happinefs  the 
 Fuel.  You  muft  befeech  God,  to  lay  on  fo  much,  as  may  feed  and 
 increafe  the  Fire,  but  not  damp  it,  or  put  it  out. 
 
 You  muft  not  pray  for  Worldly  Greatnefs  and  Glory ,  when  thefe, 
 perhaps  will  be  as  Rich  Hangings  drawn  before  a  Glafs- Window,  fhut- 
 ting  up  thy  Graces,  and  hindring  thee  from  Communion  with 
 Heaven. 
 
 David  faith,  It  was  good  for  me,  that  I  was  affiled,  Pfal,  UQ.  71. 
 You  muft  pray  for  Good  Things  only^  and  you  muft  meafure  the 
 Good  of  your  Body,  by  the  Good  of  your  Soul. 
 
 When  Afyittlon  is  Good,  Profperity  is  Ev'd,  and  then  you  are  not  to 
 Pray  for  it. 
 
 If  Crojfes  and  Griefs,  heighten  the  Beauty  and  Vigour  of  the  Spirit 
 in  you  ;  as  a  Black  Ground  in  Pictures  to  Bright  Colours,  Pray  not 
 for  Eafe. 
 
 If  the  Death  of  thy  Friend  or  Child,  (hall  perhaps  enliven  thy  Soul 
 to  God:  Pray  notagainftit. 
 
 2.  Caution.   Pray  for  outward  Bleffings,  feafonably. 
 Take  notice  of  three  Seajons. 
 
 1.  Seafoc.  Of  per fetl:  Profperity,  to  come.  There  ffca!)  be  a  Time, 
 when  the  Tabernacle  (hail  ftand  in  the  Temple,  and  the  Temple  in  the 
 Glory  of  God:  That  is,  when  the  Body  (hail  be  cloth'd  with  the 
 Beautiful  Life  of  the  Soul,  and  the  Soul  with  the  Life  of  Cod. 
 
 This  is  to  be,  for  this  w?  are  to  Pray ;  but  not  as  now.  Afy  King- 
 dom is  not  of  this  World,  fa  id  Jefus  Chris! ;  then  his  D; fa  pies  foould 
 have  fought,  to  have  prefer  v?d' his  Life,  Joh.  18.  36. 
 
 A  a  If 
 
C 17*  ) 
 
 If  the  Perfe&ion  of  your  Happinefs  for  your  outward  Life  were 
 to  be  in  this  World ;  then  fhould  your  Prayers  bring  down  Legions 
 of  Angels  to  Minifter  to  you  upon  all  Occalions. 
 
 When  Jefus  Chrifl  was  Transfigured,  Mofes  and  Elias  were  feen  with 
 him  in  Glory,  But,  when  he  came  down  from  the  Mount,  hecharg'd 
 his  Difciples  to  tell  no  Man,  that  which  they  had  fefcn,  until  the  Son 
 of  Man  wasRifen  from  the  Dead,  Mark,  9.  9.  It  is  certain,  that  the 
 Spiritual  Man  ffraW  come  forth  in  full  Glory  ^  and  with  him  fhall  the 
 Natural  Man  appear  again,  but  Transfigur'd.  Every  Image  and  Ad- 
 tniniftration  of  Things,  Natural,  Earthly,  Bodily,  fhall  have  its  Time 
 of  Perfection  and  Confummation :  As  Mofes  and  Elijah,  appear'd  with 
 Jefus  Chrifi  in  the  Transfiguration. 
 
 "But  we  are  to  expeft  this,  and  Pray  for  it,  as  in  that  Seafon,  which 
 is  yet  to  come,  when  the  Son  of  Man  in  ail  his  Members  fhall  firjj 
 Die,  and  be  Rifen  again  from  the  Dead. 
 
 2.  Seafon.  Of  Sufferings,  prefent.  If  we  Suffer  with  Chrifi,  we  jhall 
 alfo  Reign  with  him,  faith  St.  Paid,  Rom.  8*  17. 
 
 While  this  World  ftands,  the  Kingdom  of  Heaven  in  us  fuffereth 
 Violence  from  the  lifurpations  of  Anti-Chrift  *,  the  Violent,  the  Spi- 
 rits enrag'd  with  their  Expulfion  out  of  Heaven,  by  the  Coming  and 
 Afcending  of  Chrifr,  take  it  by  Force. 
 
 The  Kingdom  of  Nature  fuffers  in  us,  thro'  the  Imprifonment  and 
 Slaughter  of  the  God  of  Nature,  Christ  in  his  Flejh,  which  is  the  Na- 
 tural Image',  by  the  Rulers  of  the  Darknefs  of  this  World.  The  Day 
 of  this  Life  is  their  Hour. 
 
 Jefus  Christ  is  to  Die  and  be  Buried  in  us.  Our  Souls  and  Bodies 
 are  to  be  his  Grave. 
 
 It  is  improper  to  Pray  for  a  Profperous  Life,  and  a  full  Content, 
 or  Glory  on  Earth  in  this  Seafon. 
 
 We  are  to  Pray  for  Strength,  to  bear  ^  for  Mourning  Graces,  to  Die 
 with  Jefus  Chrifl ;  for  the  perfect  Work  of  Patience,  that  we  may 
 wait  all  the  Days  of  our  appointed  Time,  as  Job  fpeaks,  14.  14. 
 
 3.  Seafon.  Of  Types,  and  Tastes,  in  this  Life.  There  are  many  Sea-* 
 fons  in  this  Life,  which  God  is  pleas'd  to  chufe,  to  make  Figures  and 
 Foretastes  in  our  Bodies,  as  well  as  Souls,  of  that  happy  Seafon,  which 
 is  to  come,  when  the  Spirit  fhall  Reft  in  perfect  Glory  upon  our 
 Souls,  and  flow  down  with  his  fweet  Anointings  upon  our  Bodies 
 alfo,  the  Hem  and  Fringe  of  thofe  Garments,  which  are  our  Souls. 
 
 When  Mofes  came  down  from  Mount  Sinai,  he  had,  as  the  Jews 
 fay,  Horns  coming  forth  upon  his  Head,  which  fignify'd,  the  Invifible 
 Powers  and  Spirits  putting  forth  their  Glory  upon  thefc  Outward 
 
 Things, 
 
(  lJ9  ) 
 
 Things,  by  the  Adminiftration  of  Mtfes,  as  a  Type  of  Jefits  Chrifi  ia 
 his  Kingdom. 
 
 In  the  laft  Chapter  of  St.  Johnh  Gofpel,  at  the  latter  end  of  it, 
 Jefus  Chrifi  faith  to  St.  Peter,  of  St.  John  :  If  I  will,  that  he  tarry  till 
 I  come,  what  is  that  to  thee  ?  Follow  thou  me. 
 
 Thefe  Words  feem  to  have  a  doable  Accomplifhment. 
 
 Fir  Ft,  Jefits  Chrifi  then  came  to  St.  John,  when  he  had  the  Revela* 
 tlon  of  Chris!  in  the  Spirit,  in  the  Day  of  the  Lord. 
 
 Secondly,  St.  John  died  not  a  violent  Death,  as  all  the  other  Apo- 
 ftles  did.  He  died  an  old  Man,  after  a  calm  and  fweet  manner,  as 
 one  fain  afleep.  The  Jews  fay  of  Mofis,  that  God  came  to  him,  and 
 took  his  Soul  out  of  his  Body,  with  a  Kifs,  from  that  place  of 'Scrip-  t 
 tttre,  where  it  is  faid,  that  Mofes  died  according  to  the  Word  of  the'- 
 Lord.  It  is  Word  for  Word  in  the  Hebrew  ;  he  died,  At  the  Month 
 of  the  Lord. 
 
 In  this  Senfe,  St.  John  ftay'd  till  Jefus  Chrifi  came.  Neither  Men, 
 nor  Beafts,  nor  Difeafes,  did  violently  force  away  his  Soul  from 
 him  :  But  Jefus  Chns~t  came,  and  fweetly  took  it  into  his  Bofom,  mak- 
 ing not  fo  much  a  Death,  as  a  Change. 
 
 God  can,  and  often  doth,  after  the  fame  manner,  make  particular 
 Perfons,  Places  and  Seafons,  to  be  Figures  and  Fore-tastes  of  his  lall 
 Appearance. 
 
 This  he  doth  two  Ways.  First,  he  gives  the  Spiritual  Difcove- 
 ries  of  him  (elf,  freely  and  immediately,  like  Mount  Sinai  to  Mofes,  and 
 the  Revelation  to  St  John.  Yet  thefe  Difcoveries  may  be  perhaps  far 
 Inferior  one  to  another.  Secondly,  he  makes  the  Prefence  of  the 
 Spirit  in  the  Soul,  as  the  opening  of  a  Fountain,  which  fends  forth 
 its  Streams  in  Health,  Peace,  Riches,  Victory,  Glory,  to  the  Body  alfo 
 of  a  Man,  or  State.  The  outward  Profperiry  is  like  the  mining  of 
 Mofesh  Face,  or  his  Horns,  the  outward  Buddings  of  an  inward  Glo- 
 ry *,  or  the  Reflections  and  Imprejfions  ot  the  Divine  Prefence  on  the  vi- 
 able Frame  of  Things. 
 
 In  fuch  a  Seafon,  and  in  fuch  a  Senfe  as  this,  you  may  Pray  for  Pro- 
 fpenty  and  Glory  in  this  Life;  for  Peace  and  Glory  in  your  Death: 
 .As  God  lhall  give  you  any  Hints  or  Incouragements  to  it. 
 
 In  this  cafe  our  outward  Bleffirgs  are  little  Tran  figurations;  and  our 
 Deaths  Changes;  both  Tastes  of  that  State,  when  ChriTt  fhafl  appear 
 the  fecond  time  in  the  Spirit. 
 
 Thus  much  for  this  firfi  Vfe,  the  Exhortation. 
 
 life  2.  Encouragement.  Let  this  move  you  to  Pray  always,  up- 
 on all  Occafions:  Thole  BUffings,  which  come  by  Prayer,  come  with 
 a  threefold  Advantage. 
 
 A  a  2  i.  Ad  van- 
 
(  18° ) 
 
 U  Advantage.  Pitnefs.   2.  Advantage.  Frejhnefs.  3.  Advantage.  Fulnefs, 
 
 1.  Advantage.  Fitnefs.  Give  us  this  Day  our  Daily  Bread.  God 
 anfwers  our  Prayer.  He  gives  us  Hill  that  Day,  the  Bread  of  that- 
 Day.  God  hath  made  every  thing  Beautiful  in  its  Seafon,  Ecclef.  3.  I  [. 
 When  God  hears  thee  Praying,  he  ftudies  and  contrives,  hew  to 
 give  thee  that  which  thou  asketh,  molt  pat,  and  fitly:  So  the  Mercy 
 comes  feafonably,  and  with  a  Beauty.  It  ftrikes  upon  thy  Heart.  It- 
 makes  an  inward  and  outward  Mnfick  :  For  it  comes  in  its  T>ay,  ia 
 its  Place,  in  Harmony  with  thy  Defires,  thy  Happinefs,  and  the  Glo- 
 ry of  Go^. 
 
 2.  Advantage.  Freflmefs.  What  thou  haft  by  the  way  of  fecond 
 Caufes,  and  the  Creature,  thou  haft  as  out  of  a  Ciftern  :  The  Life 
 and  Sweetnefs  of  it  Fades,  and  Dies  there,  like  Handing  Water: 
 But,  that  which  you  draw  thro'  Jefus  Chrifl,  by  the  Spirit  of  Prayer, 
 you  have  as  Living  Water,  out  of  the  Fountain. 
 
 The  Jews  were  forbid  to  lay  up  any  of  their  Manna,  till  the 
 Morrow  :  They  were  to  expert  it  frejh  from  Heaven  every  Day. 
 
 Live  not  upon  any  thing  hoarded  up  in  thy  Strength,  Eftate,  Inte- 
 reft,  Power,  Parts,  Habits^  but  fet  thy  Prayer  in  order  every  Mo- 
 ment, and  look  upward :  So  thou  fhalt  have  every  Day  the  Bread 
 of  that  Bay,  frefh  from  Heaven  j  all  thy  Mercies  (hall  be  Manna, 
 the  Bread  of  Angels. 
 
 3.  Advantage.  Fulnefs.  The  Bleflings  that  come  by  Prayer,,  are 
 full  Bleflings. 
 
 Every  wordly  Mercy  is  no  Mercy  ;  but  a  Stone,  and  a  Scorpion  in- 
 ftead  of  Bread. 
 
 That  which  we  Tranflate23*/7y  Bread,  in  Greek  'Etmiqv,  is  alfo  ren- 
 der'd  Ejfential,  Super-Coeleftial,  or  the  moft  Heavenly  Bread. 
 
 Each  Mercy,  which  comes  from  God  by  Prayer,  is  not  the ///«/&  on- 
 ly of  a  Mercy,  but  Bread.  Tho'  it  be  an  outward  Mercy,  and  fom- 
 thing  of  tkis  World}  yet  it  is  no  Vanity,  but  Subftance  -,  it  is  not 
 Earthly,  but  Heaven  in  an  Earthly  Drefs:  For  Jefus  Chrifi,  who  is 
 the  Bread  from  Heaven,  is  in  it,  to  nourilh  thofe  two,  the  Spiritual 
 and  Natural  Man,  by  one  Food. 
 
 The  Children  of  Jfrael  had  to  go  before  them,-  thro'  the  Wilder- 
 nefs,  an  Angel,  with  the  Name  of  God  put  in  him.  Such  are  the 
 Bleflings,  which  God  gives  to  his  Saints  in  anfwer  to  their  Prayers  , 
 they  are  Angels,  with  the  Name,  of  God  in  them  ;  Angels,  with  Jefus 
 Chrisl  upon  their  Wings.  Each  Mercy  hath  the  Divine  Prefence,  the 
 Glory  of  God  refting  upon  it,  and  clothing  it.  It  comes  not  Naked 
 or  Empty. 
 
 A  DIS- 
 
(  i8i  ) 
 
 A 
 
 DISCOURSE 
 
 O  F    T  H  E 
 
 Knowledge  of  GOD. 
 
 TH  E  Knowledge  of  God  is  the  principal  Thing  in  Religion,  I  Joh; 
 i.  7.  We  read  thus  :  If  we  are  in  the  Light,  as  he  is  in  the 
 Light  ;  we  have  Communion  one  with  another ;  and  the  Blood 
 of  Chrifi  ckanfeth  us  from  all  Sin.  All  Religion  is  fumm'd  up  in  thefe 
 two  Heads.  1  ft.  77?*  Blood  of  Christ  clearing  the  Gmlt,  and  killing  the 
 Power  of  Sin  in  ns.  2dly.  The  Beamy  of  Chrifi  (kining  thro'  our  Spirits. 
 The  Firft  of  thefe  is  exprefs'd  in  thefe  Words,  The  Blood  of  Chrifi 
 cleanfeth  us  from  all  Sin.  The  Second  in  thefe  Words,  We  have  Fel- 
 lowjlup  one  with  another.  Communion  with  Chrift,  with  the  Father, 
 Angels,  all  Saints,  in  a  Divine  Life ;  this  is  the  Beauty  of  the  Lord 
 Jefus,  mining  from  the  Top  of  Mount  Sion  in  an  Holy  Heart. 
 
 Thefe  are  the  two  Heads,  and  chief  Tops  of  Religion  •,  both 
 which  are  founded  upon  this,  If  we  walk  in  the  Light,  that  is,  if  we 
 know  God  by  his  own  Light. 
 
 There  are  four  Reafons  of  the  Point:  The  Knowledge  of  Cod  makes 
 a  Man\  It.  makes  a  Wife,  a  Good,  a  Ha^y  Man. 
 
 1.  Real".  The  Knowledge  of  God  makes  a  Man,  Gen.  1.  26.  God  crea- 
 ted Man  in  his  own  Image.  The  entire  Image  of  God  thro'  the 
 whole  Creadon,  is  Man,  What  is  it  which  hath  been?  'Tis  that  which 
 is  nam'd  already,  that  it  is  Man,  Ecclef  6.  10.  Angels  are,  as  the 
 Seed  of  Man's  Invifible  Part,  his  Spirit.  This  vifible  World  is  the 
 Seminary,  or  Seed-Plot  of  his  Body. 
 
 »T 
 
( m ) 
 
 'Tis  the  Image  of  God  which  makes  a  Man  ;  and  'tis  the  Know- 
 ledge of  God  which  majces  this  image  :  Colof.  3.  10.  Renewed  in 
 %m  '"kdge,  &fhr  the  Imagaof  him  who  created  him..  The  Image  of  the 
 Creates  in  the  Creature,  is  the  Knowledge  of  him.  We  call  the 
 Eye  a  Living  Looking- glafs.  We  fay  the  Soul  is  alkan  excellent 
 kind  oLEye  ^  the  R  is,  becaufe  the  Eye  fees,  and  the  Soul  knows 
 
 by  the    mages  of  Things  living  in  them. 
 
 1  :d  Men  i'ay,  That  Knowledge  is,  per  verktim  mentis^  by  a 
 Word  in  the  Mind.  ?Tis  faid,  Joh^i.i.  The  Word  was  with  God* 
 This  W  or]  is  cail'd,  Heb.  1.  3.  The  exfrefs  Image  of  the  Father. 
 Thus  God  knows  himfelf  by  a  Word,  by  the  Expreffion  or  Image  of 
 himfelf  in  himfelf,  Rom.  1,0.  8.  St.  Paul  tells  thofe  who  are  under 
 the  Righteoufnefs  of  Faith,  fuch  as  know  God  in  the  Spirit .  The 
 Word  is  mar  you,  'tis  in  your  Month,  in  your  Heart.  That  Word  is 
 this  Word,  the  Word  of  Faith,  the  exprefs  Image  of  God,  which 
 is  Chrift:  in  us.  By  tiiis  Word  in  our  Minds,  by  this  Image  of  God 
 appearing  in  us,  we  know  God. 
 
 Nay,  The  Knowledge  of  God  is  the  highefi  Image  of  God,  the  Image 
 of  the  Trinity  in  us. 
 
 God  the  Father  eternally  brings  forth  his  own  Eflential  Image  in 
 himfelf,  which  is  the  Word,  the  Son :  The  Union  with  his  Image, 
 She  Contemplation  of  it,  in  which  he  ever  Lives :  This  is  the  Spirit, 
 who  therefore  is  faid  to  proceed  from  both,  Father  and  Son,  becaufe 
 he  is  the  Confpiration  or  Union  of  both. 
 
 Thus  God,  while  he  refetis  upon  himfelf ,  while  he  knows  and  beholds 
 himfelf,  becomes  a  Trinity  of  Perfons. 
 
 In  like  manner  the  Soul,  by  the  Power  and  Property  of  the  Fa- 
 ther, brings  forth  in  herfelf  the  Image  of  God,  which  is  the  Son; 
 then  by  the  Perfon  of  the  Spirit,  (he  unites  herfelf  to,  enjpys  the 
 Contemplation  of  this  Image,  the  Image  of  all  Truth  and  Glory. 
 So  the  Knowledge  of  God  becomes  a  living  Image  of  the  Trinity 
 in  Man*. 
 
 Thus  the  Knowledge  of  God  makes  a  Man,  for  it  makes  the  Image 
 .of  God  in  Man. 
 
 2.  Reaf.  'Tis  the  Knowledge  of  God,  that  males  a  Wife  Man.  Prov. 
 2.  2.  If  thou  encline  thine  Ear  to  Wifdom,  faith  Solomon,  then,  v.  5, 
 Thou  fh alt  find  the  Knowledge  of  God.  He  adds,  V.  6.  For  the  Lord 
 giveth  Wtfdom.  So  he  clearly  fignifies,  that  the  Knowledge  of  God 
 is  that  Secret  of  Wifdom. 
 
 There  are  four  Things  in  the  Knowledge  of  God,  which  makes  a 
 
 fife  Mao.    'Tis  a  Full,  a  Precious,  a  Real,  an  AiTur'd  Knowledge. 
 
 1  ft. 
 
(  i«3) 
 
 ift.  'Til  a  Full  Knowledge.  Matth.  5.  22.  To  call  a  Man  Racha, 
 or  Empty-head,  is  as  much  as  to  call  him  Fool.  Solomon's  Wifdom  is 
 exprefs'd  by  the  Fulneis  of  it,  by  a  large  Heart,  by  the  Sand  of  the 
 Sea-fhoar,  1  King.  4.  29.  A  Philofopher  defcribes  Wifdom  thus, 
 nwdrtifffiorruv,  A  Falnefs  of  Things.  Nothing  fo  fills  and  ftretches 
 the  Soul  of  Man,  as  the  Knowledge  of  God.  Ephef.  3.  18.  To 
 know  God  is  to  comprehend  (or  as  it  is  in  the  Original)  to  receive  into 
 onesfelf  a  Breadth,  Length,  Depth  and  Height.  The  Knowledge  of 
 God  hath  in  it  the  Meafure  of  all  Proportions,  but  is  itfelf  unmeafura- 
 ble.  This  Knowledge  is  a  Height  in  the  Spirit  of  Man  above  all 
 Things :  'Tis  a  Depth  in  the  Soul  below  the  Roots  and  Springs  of 
 every  Creature  :  'Tis  a  Breadth  and  Length,  enlarging  itfelf  without,, 
 and  beyond  the  vifible  or  invifible  World.  Divines  fay  of  the  Em- 
 pyrean t>r  Empyreal  Heaven,  the  Heaven  in  which  God  and  Angels 
 dwell  ,  that  all  thefe  vifible  Heavens  lie  within  the  Compafs  of  it  -,  but 
 itfelf  is  without  Bound  or  Limit.  The  Knowledge  of  God  makes 
 the  Soul  of  Man  an  Empyreal  Heaven -,  for  it  brings  forth  all  Things, 
 as  lefler  Circles  within  a  greater,  in  the  Circuit  of  this  Soul :  but  k 
 fpreads  the  Soul  itfelf  to  Inflnitenefs  and  Eternity. 
 
 2dly.  The  Knowledge  of  God  is  a  Precious  Knowledge.  The  Know- 
 ledge, not  of  vile  Things  and  Trifles,  tho'  it  be  accurate  and  plen- 
 tiful*, but  of  the  molt  excellent  Things,  is  Wifdom.  God  is  the 
 moft  Excellent,  and  all  Things  are  Excellent  in  him.  Solomon  tells 
 US,  Prov.  3.  13,  14.  The  Merchandize  of  Wifdom  is  better  than  that  of 
 Silver  ;  her  Gain,  than  of  fine  Gold',  jhe  is  more  precious  than  Ruhies* 
 Wifdom  exchanges  the  fight  of  Things,  which  is  in  the  World,  for  a  fight 
 of  the  World  of  Things,  which  is  in  God.  Wifdom  difcovers  God 
 to  us,  with  all  his  Beauties.  Wifdom  (hews  us  every  State  of 
 Things,  in  the  Light  of  thofe  Beauties,  where  fuch  Things,  as 
 have  the  poorer!:  and  faddeft  Appearances  here  below,  become  more 
 glorious  than  Gold  or  Pearls.  Thus  Wifdom  is  more  precious  than 
 Rubies.  This  is  her  Merchandize  and  Gain,  better  than  that  of  fine 
 Gold. 
 
 God  is  the  fir  ft  and  the  lafi,  Rev.  r.  r  1.  In  the  Knowledge  of  God 
 we  know  all  Things  in  their  firft  Canfes,  where  they  are  moft  Glorious  5 
 in  their  lafl  Clofes,  where  they  are  Sweeteft. 
 
 Ephef.  3.  9.  We  read  of  a  My  fiery  hid  from  the  beginning  of  the 
 World.  Rev.  10.  7.  We  read  of  a  Myftery,  the  My  fiery  of^God,  fi- 
 nifiid  at  the  end  of  the  Word.  A  Myftery  is  a  Divine  Secret:  What 
 Myftery  is  this,  hid  from  the  Beginning,  finifh'd  at  the  End  of  the 
 World  ?  The  Myftery  of  God.  That  firfl  State  of  Things,  which 
 was  in  God,  when  yet  the  World  was  not:    That  laft  State  or 
 
KM) 
 
 Things,  which  (hall  be  with  God,  when  th? World  fhall  be  no  more*' 
 The  World  is  a  Veil  drawn-  before  this  Glory,  which  makes  it  a  My- 
 liery. 
 
 St.  Paul,  i  Cor.  2.  ro.  fpesks  of  the  Knowledge  cf  God,  The  Spirit 
 fearcheth  out  the  deep  Things  of  God.  At  L.he  7th  Vei  i  he  call  S  this 
 Knowledge,  W if  do  m  in  a  My- fiery  (or  rather,  in  the  Myfcery).  The 
 Knowledge  of  God  unlocks  the  richeft  Cabinet,  where  all  Things 
 are  Jewels;  it  unveils  the  Myftery  of  Godj  it  difclofes  this  Secret 
 of  Glory,  where  all  Things  lie  in  Glory  with  God,  as  with  their 
 .firfl:  Beginning,  and  laft  End. 
 
 Ic  was  (kid  of  the  King  of  Spain,  that  the  San  rofe,  and  fat  in  his  0 
 Dominions;  more  may  be  laid  of  him  that  knows  God.     The  Light 
 of  every  Creature  rifeth,  and  fets  within  his  View.     He  fees  where 
 the  Streams  of  all  Things  rife,    and  whither  they  run.    Is  not  this  a 
 Wife  Man  ? 
 
 3dly.  The  Knowledge  of  God  is  a  Real  Knowledge;  Nothing  becomes 
 a  Wife  Man  lefs,  than  to  be  fili'd  with  Dreams  or  Fancies.  Altho' 
 .the  Knowledge  of  God  be  higher  than  any  Fancy,  fweeter  than  any 
 Dream  ;  yet  is  ic  fo  Real,  that  this  only  is  the  waking  Pofture  of  a 
 Soul:   When  J  awake,  I  fhall  be  fatisfy^d  with  thine  Image,   Pi.    17.    15. 
 
 This  is  the  Difference  between  Natural  and  Spiritual  Knowledge, 
 Natural  Knowledge  is  not  by  the  Thiogs,  but  their  Iniages,as  Dreams: 
 Spiritual  Knowledge  is  by  an  immediate  Union  with  the  Things 
 themfelves.  The  Eye  fees,  the  Ear  hears,  Fancy  works  by  Images 
 only  receiv'd  into  them.  Therefore  Solomon  faith  Ecclef.  1.8.  The 
 Eye  is  not  fatisfyd.  with  feeing,  nor  the  Ear  with  hearing  ;  for  the  Eye 
 and  the  Ear  take  in  the  empty  Image,  which  excites  and  llirs  Defire, 
 but  cannot  fill  or  fatisfy  it. 
 
 Reafon  knows  Things,  as  Learned  Men  teach  us,,  no  other  way, 
 than  by  thin  Images,  which  they  call  Species,  bred  in,  or  brought  in- 
 to the  Underflanding.  This  made  David  fey,  Pf  39.  6.  Man  walks 
 in  a  vain  Shew,  The  Word  vain  Shew,  Tfelem,  is  the  fame  we  find, 
 Gen*  I.  26.  Let  us  make  Man  after  our  Image,  in  our  Likenefs,  it  hg- 
 nifies  a  fhadowy  Image;  fuch  an  Image  as  is  a  Shadow,  and  no  more. 
 The  Natural  Principle  of  a  Man  is  Reafon.  Man,  in  this  Principle, 
 walks  as  in  a  Gallery  of  Pitlures,  converfeth  only  with  the  Shadows 
 and  Images  of  Things  in  a  Cloud.  The  Heathen  understood  this, 
 when  they  reprefented  Reafon  by  Ixion,  who  falling  in  Love  with 
 Juno,  the  Queen  of  Heaven,  the  Heavenly  Wifdom,  in  her  flead  em- 
 brae'd  a  Cloud  of  airy  Images  of  Truth  ;  on  this  Cloud  he  begat  the 
 Centaur?,  half  Men,  half  Beads,  which  is  the  State  of  Men  only  Ra,- 
 tiond  ;  far  this  he  was  tormented,  by  being  rolfd  on  a  reftlefs  Wheel, 
 
 ReafoiVs  . 
 
(  i85  > 
 
 Reafon's  true  Torment,  which  never  finds  the  Beginning  or  End  of 
 Things  in  the  hidden  Snbfiance  to  give  it  Reft: 
 
 But  what  Image  can  reprefent  God  to  our  Spirits  ?  Or  make  him 
 known,  who  is  infinitely  above  all  Refemblances,  of  whom  Divines 
 fay,  the  fmalleft  Ant,  ,and  the  greateft  Angel,  are  equally  below 
 him.  If  40.  18.  To  whom  will  ye  liken  God?  Or  what  Likenefs  will  ye 
 compare  to  him  ?  All  Images  here,  Inward  as  well  as  Outward,  fell 
 up  as  the  true  and  proper  Appearance  of  God  to  the  Spirit  of  Maa 
 are  Idols. 
 
 God,  as  the  Supream  Truth,  unites  himfelf  to  the  llnderftanding.5 
 as  the  chief  Good  to  the  Will  of  Man.  Thus  he  is  known,  by  being 
 feen,  felt  and  tailed  in  our  Spirits.  Our  Saviour  teacheth  us,  Mat* 
 1 1 .  27.  No  Man  knows  the  Father,  fave  the  Son,  and  he  to  whom  the  Son 
 will  reveal  him.  Colqf  2.  15.  Jefus  Chrift  is  the^  Image  of  the  Invifeble 
 God.  The  Son  is  the  EiTential  Image,  which  is  one  Subftance  with 
 the  Father.  God  is  known  by  no  Shadow,  No  Image  of  God,  befides 
 ifiat  which  is  God,  can  make  him  known  to.us.  All  oilier  Knowledge 
 is  truely  Imaginary  ;  the  Knowledge  of  God  is  only  Real  and  Sub« 
 ftantiaL 
 
 4.1y.  The  Knowledge  of  God  is  an  Affiled  Knowledge.  'Tis  an  a£- 
 fured,  and  an  alluring  Knowledge.  There  is  a  two-fold  Certainty, 
 Certitndo  Objetti  &  Subjetti,  a  Certainty  in  the  Thing  known,  a  Cer- 
 tainty in  the  manner  of  knowing.  Both  thefe  are  in  the  Knowledge 
 of  God. 
 
 1.  A  Certainty  in  the  Thing  known.     God  faith  of  himfelf,  AiaL  3, 
 
 6.  I  change  not.  There  can  be  no  certain  Knowledge  of  any  Crea- 
 ture, becaufe  all  are  unconftant  in  themfelves,  and  fubject  to  Change? 
 The  Fajhion,  or  Form,  of '  this  World  yaffeth  away,  faith  St.  Vanl,  1  Cor. 
 
 7.  31.  You  may  know  an  Angel  Glorious  one  Hour  j  the  next  he 
 may  be  fallen,  and  you  (hall  know  him  fo  no  more  for  ever,    You 
 
 •may  knowthe  World  this  Day,  fmiling  upon  you  with  a  lovely  Af- 
 peel:;  to  Morrow  it  may  be  chang'd,  and  bear  the  Image  of  a  Devil, 
 that  yog  can  no  .nore  know  it  for  the  fame.  Therefore  Wife 
 Men  teach  us,  mat  'tis  not  Knowledge,  but  Opinion  only,  which 
 we  have  of  all  Things  below,  becaufe  they  are  ever  changing,  .They 
 all  have  u,  lane  Beings  ftill  flowing  up  and  down,  and  therefore 
 can  fend  forth  but  uncertain  Beams  into'our  Spirits,  which  are  ilill 
 waving  and  trembling.  They  have  fleeting  Appearances,  and  there- 
 fore ca  i  make  but  flying  Impreflions  upon  our  Underftandings, 
 There  can  be  no  Certainty  in  the  Knowledge  of  any  Crearure:  God 
 alone  is  the  fame  Tesferday,  to  Day,  and  for  ever,  Heb,  13,8.  Have 
 you' ever  had  any  Tafte,    any  Glimps  of  God,   of  his  Swectnefs3 
 
 B  b  Power* 
 
(  *«  ) 
 
 Power,  Glory;  of  his  Infinitenefs  in  all  thefe,  to  cover,  to  conquer 
 your  mightieft  Sins  and  Sorrows,  to  comprehend  your  Perfons  ia 
 Reft  and  Bielfednefs  ?    If  you  have  once  known  him  fa,    you  may 
 
 know  him  for  fdch  (till,  at  this  Hour,  tho'  the  Changes  of  many 
 Years,  and  many  Corruptions  have  pafs'd  over  you  }  for  he  is  that 
 Jefus,  the  fame  in  Sweetnefs,  Power,  Glory,  Tefterday,  to  Day,  and 
 for  ever.  There  is  a  Certainty  in  the  Knowledge  of  God  -7  for  he  is 
 unchangeable, 
 
 2.  A  Certainty  in  the  manner  of  knowing.  St.  Paul  tells  us,  Col.  z. 
 1.  of  ail  Riches  of  fall  Affurance  of  Vnderflanding  to  (or  in)  the  Ac- 
 knowledgment of  the  My  ft  cry  of  Cod.  The  Knowledge  of  God  is  full 
 of  Affurance,  and  rich  hi  it.  The  Mailer  of  Natural  Reafon  tells 
 lis,  that  true  Knowledge  is  a  Knowledge  of  Things  in  their  firft  and 
 immediate  Principles,  which  are  the  Ground  of  all  Demonftrations; 
 biit  capable  of  none  above  themfelves:  Such  is  the  Knowledge  of 
 God;  a  ^  Knowledge  by  a  Divine  Light,  which  is  the  Sun-fhinea- 
 mong  Lights,  demonftrating  all,  but  demonftrated  by  no  other 
 Light.  'Tis  a  Knowledge  of  God  by  an  immediate  Vnion  with  himfelf% 
 who  is  the  firft  Principle  of  all  Being  and  Knowledge.  This 
 Knowledge  therefore  hath  in  itfelf  the  higheft  kind  of  Affurance, 
 the  immediate  Teftimony  of  God;  He  that  believes^  hath  the  Witnefs 
 in  himfelfr  Job.  5. 10.  See  what  this  Witnefs  is  at  the  9th  V.  Tloe  Witnefs 
 of  God  is  greater.  He  that  believes,  receives  the  Truth,  or  Difco- 
 very  of  God,  into  his  Underftanding,  by  a  Divine  Union  between 
 the  Underftanding  and  God,  as  the  fundamental,  formal  Object  of 
 Iiis  Believing.  Thus  he  hath  the  greateft  Affurance,  the  higheft 
 Teftimony,  the  immediate  Witnefs  of  God,   by  himfelf  alone. 
 
 St.  John  expreffeth  this  Affurance  of  Uaderftanding  after  this 
 manner,  What  we  have  feen  with  cur  Eyes,  and  looked  on ;  what  we 
 have  handled  with  our  Hands  of  Eternal  Life ,  1  Joh.  1.  1.  His  Senfe 
 feems  to  be  this :  The  Knowledge  which  we  have  of  the  Father  and 
 the  Son,  who  is  Eternal  Life,  is  by  a  very  near  Fellowship  with 
 them  in  one  Spirie,  and  with  a  full  Affurance  •,  fuch  an  Affurance  to 
 the  Soul,  as  that  is  to  Senfe,  when  we  fee  Things  before  our  Eyes, 
 and  handle  them  in  our  Hands. 
 
 This  is  the  Difference  between  Reafon  and  Faith :  Reafon  knows 
 Things  by  intervening  Arguments,  and  a  Chain  of  Difcourfe:  Faith 
 immediately,  tho'  obfeurely,  toucheth  the  Things  themfelves,  and 
 is  the  Union  of  our  Spirits,  with  the  Eternal  Spirit,  the  Supream 
 and  Uoiverfal  Principle  \  fo  we  know  it,  by  becoming  one  with  it.  He 
 that  is  joyned  to  the  Lord,  is  one  Spirit  ^  1  Cor.  6.  17.  This  is  the 
 Union  of  Faith,  in  which  the  Soul  hath  her  Divine  Light  and  Life. 
 
 USES. 
 
(  i8?  I 
 
 USES. 
 
 Vfc  i.  Let  all  this  prevail  with  you,  and  ovcrperfuade  you,  to 
 fet  a  high  Price  upon  the  Knowledge  of  God.  How  happy  were 
 we,  if  we  would  make  it  the  firft  Thing  in  our  Efteem,  Enquiry, 
 Endeavours;  There  are  two  Arguments,  which  well  weigh'd,  would 
 powerfully  enforce  this  upon  us. 
 
 i.  Arg.  Our  Saviour  ufeth  this  Argument  in  a  like  Cafe,  Seek  the 
 Kingdom  of God  firft ,  and  all  other  things  fhall  be  added  to  you,  Mat. 
 6.  33.  So  fay  1,  with  a  little  Change,  Seek  the  Knowledge  of  God 
 firft,  and  all  other  Things  pertaining  to  the  Kingdom  of  God  fhall 
 be  added  to  you.  St.  Paul  prays  and  pleads  thus,  And  know  the  Love 
 ofChrift,  that  ye  may  be  fill  d  with  all  the  iidnefs  of  God,  Ephef.  3.  19. 
 The  Knowledge  of  God  brings  all  the  Fulnefs  of  God  into  our 
 Spirits,  As  the  Evening-Star  leads  forth  all  the  reft  of  the  Stars 
 into  the  open  Sky  -,  fo  the  Knowledge  of  God,  as  it  proceeds  it- 
 felf,  leads  on  every  Kind,  every  Degree  of  Divine  Grace  and 
 Glory. 
 
 This  is  the  High-way  of  every  Object  in  the  Soul  r  thro5  the  Un- 
 derstanding it  pafleth  into  the  Affe&ions  •,  thro'  the  Affe&ions  ic 
 prefleth  forth  again  into  A&ion:  So  the  Entrance  of  God  into  the 
 Soul,  as  into  his  Temple,  is  by  this  Beautiful  Gate,  the  Under  Hand- 
 ing. He  comes  in  by  Knowledge.  If  you  would  have  a  wide  En- 
 trance for  God  into  your  Spirits,  enlarge  your  Knowledge  of  him. 
 /  will  exalt  him,  becanfe  he  hath  known  my  Name.  This  is  the  Pro  mile 
 of  God,  P/T  91.  14.  As  a  Man  knows  God,  fo  God  grows  up  in 
 him ;  fo  by  his  Growth  in  the  Spirit  he  enlarges  and  heightens  ic. 
 
 1  will  exalt  him,  becaufe'  he  hath  known  my  Name*     Nothing  Co  en* 
 dears  a  Man  to  God,  as  the  Knowledge  of  him.    For  God  doth,  as 
 it  were,  fee  himfelf  in  every  Soul,  where  he  fees  the  Knowledge  of 
 himfelf  j  the  Soul  there  being  a  clear  Glafs,  and  God  the  Image  in  it„. 
 The  Heart  without  Knowledge  is  not  good,  Prov.  19.  2.  faith  the  Spirito 
 The  Goodnefs,    the  Gracefulnefs  of  every  Grace  to  God  is  this 
 Knowledge.    As  Light  is  the  Life  and  Lovelinefs  of  every  Colour 
 to  the  Eye ;  every  Grace  is  fo  far  delightful  to  God,    as  it  fptings 
 from  the  Knowledge  of  God,  and  carries  that  in  ic :   For  then  God 
 looks  upon  all  our  Graces,   as  fo  many  Reflexions  of  himfelf  upon 
 himfelf.    This  is  the  firft  Argument  to  perfuade  us  to  make  the 
 Knowledge  of  God  the  firft  Thing. 
 
 2.  Arg.  God  is  4  Maris  End.    Gel  made  all  Things    (efpecially 
 Man)  for  himfilf,  Prov,  16  4.     God  hath  given  himfelf  for  M&*9  and 
 
 B  b  2  tg 
 
(  1 88  ) 
 
 to  him,  Gal.  2.  20.  A  Man's  End  is  his  firft  Principle,  and  it  works 
 firft  in  him  by  Difcovery.  The  Difcovery  of  a  Man's  End  is  that 
 which  firft  moves  in  him,  and  moves  him  towards  it  fe If.  Seek  firft 
 cf  ail  toe  Difcovery  of  God  in  you,  if  vou  would  be  mov'd  by  him, 
 cr  mov'd  towards  hi   . 
 
 He  that  comes  .  i  God,  muB  believe  that  he  */,  and  that  he  is  a  Re~ 
 warder ',  &c.  Heb  r  i.  6.  This  is  chat  firft  Divine  Touch,  by  which 
 God.  both  ac  once  fiveetly,  and  powerfully  attracts,  or  draws  us  to- 
 wards himfelf,  the  Knowledge  of  him. 
 
 The  clear  Propc  lai,  the  conftant  View  of  Man's  End,  gives  him 
 both  Strength  and  Light,  Encouragement  and  Direction  in  the  way 
 t  Mofes  refund  to  be  called  the  Son  of  Pharoah'j  Daughter,   chofe 
 
 Jljflittion  -and  Reproach  rather  than  Pleajures,  forfook  Egypt.  Why  ? 
 Jkc3ufe  he  [aw  him  who  was  Invifibie,  Heb.  u.  24,  25,  26.  This  was 
 the  fecret  Reafon,  which  chang'd  Mo[es  from  a  King's  Son  into  a 
 Shepnerd,  which  made  him  fly  from  a  Court  into  a  Wildernefs  \  his 
 End,  his  God,  was  ever  in  his  Eye;  This  made  the  Change,  this 
 made  the  Flight  welcome  to  him ;  This  Change,  and  this  Flight, 
 were  his  Way  to  his  higheft  End,  hisdeareft  Good,  his  God. 
 
 Moralifts  fay,  The  End  makes  all  the  Means  and  Way  to  it,  Plain, 
 liafy,  Pleafa;  t.  Would  you  know  the  Way  to  God,  to  Worfhip, 
 Pleafe,  Enjoy  him  j  then  know  himr  In  the  Knowledge  of  God 
 there  fhines  a  Light,  which  will  make  the  Way  to  him  Plain  before 
 your  Eyes.  Wi[dom  (or  Knowledge)  is  ea[y  to  him  that  hath  Vnder* 
 fianding,  Pro  v.  14.  6.  llnderftanding  (which  Philofophers  call  w) 
 is  the  Divine  Root  of  Wifdom  and  Knowledge  in  our  Minds.  'Tis 
 the  Appearance  or  Sfainiog-fbrth  of  the  firft  Principle,  the  laft  End 
 in  ourfelves;  which  is  the  Knowledge  of  God.  If  you  once  have 
 this  llnderftanding,  this  Difcovery  of  God  within  yon  ;  the  Know- 
 ledge of  the- Way  to  him  will  be  Eafy  :  For  God,  like  the  Sun  to  the 
 Eye,  at  once  fhines  out,  anti  fends  down  a  Beam,  which  to  follow  is 
 -cur  direct  Way  to  him. 
 
 Would  you  have  all  the  Difficulties  in  the  Way  to  Heaven  taken 
 •Out  of  your  Way?  Would  you  have  (harp  Things  made  fvveet? 
 Would  you  have  Holinefs,  your  Happinefs,  and  Grace,  a  Glory, 
 while  you  are  on  Earth?  Would  you  have  all  the  pointed  Thorns 
 sbout  the  Rofe  turn'd  to  Rofes?  Then  firft  of  all  know  God:  When 
 once  you  know  him,  you  will  meet  with  fo  many,  fo  mighty  Al- 
 lurements in  him,  that  you  will  now  climb  over  Rocks,  make  your 
 Way  thro'  Armies  of  Men,  of  Monfters,  thro'  Prifons,  V/ounds, 
 Death.}  and  ail  this  with  Pleaiure,  becaufe  this  is  the  Way  to  your 
 Godc    Sclawn  faith  of  Wifdom,   Trov,  3, 17.  JdsrWays  are  Ways  cf 
 
 fUajantm 
 
( 1% ) 
 
 Jleafantnefs,  and  all  her  Paths  are  Peace,  The  Paths  thro'  which  tkc 
 Knowledge  of  God  leads  us  to  God,   are  Peace  and  Pleafure  too. 
 
 They  are  Peace,  the  Peace  of  an  untroubled  Mind,  while  it  is  in 
 the  aflurM  Way  to  its  higheft  End.  How  fweet  is  this  Peace  ?  'Tis 
 Paradife  again  on  Earth. 
 
 They  are  Pleafure,  a  Divine  Pleafure  ftill  growing,  from  a  ftill 
 growing  Sight  of  God,  of  his  Eternal  Glories,  as  we  are  ftill  going 
 nearer  to  fiim.  This  Pleafure  is  more  than  an  Earthly  Paradife  •,  'tis 
 Heaven  itfelf  drawing  nearer  to  the  Earth,  and  giving  a  Fore-taftc 
 of  its  Joys. 
 
 Thus  the  Knowledge  of  God  makes  all  the  Ways  to  him,  Plaia 
 Ways,  Peace  and  Pleafure.     Firft  then  before  all,  principally  above** 
 all,  feek  the  Knowledge  of  God. 
 
 3.  Reaf.  The  Knowledge  of  God  makes  a  Good  Man.  There  are 
 three  Things  in  Goodnefs.  1.  The  Allurements.  2.  The  A&s. 
 3.  The  Parts. 
 
 1.  The  Allurements  in  Goodnefs  are  two;  1.  The  Beauty.  2.  The 
 Benefit. 
 
 ■  1.  The  firft  and  mightieft  Allurement  to  Goodnefs,  is  the  Beauty  vf  it. 
 The  Law  is  compar'd  to  aGlafs,  Jam.  1.  23,  24,  25.  In  it,  as  in  a 
 Glafs7we  fee  the  Face  of  Goodnefs.  And  this  Face  (bines  forth  with  a 
 Heavenly  Appearance.  For  the  Law  is  call'd  a  Law  of  Liberty  at  the 
 25th.  The  Law  of  Goodnefs  is  indeed  a  Law  of  Liberty.  For 
 when  it  is  feen,  it  ravifheth  all  Hearts,  that  of  their  own  accord,  as 
 by  a  fecret  Sympathy,  or  Divine  Inftindr,  they  run  to  it  as  to  their 
 proper  Element  and  Orb.  When  Goodnefs  appears  in  its  proper 
 Torm,  by  its  own  Law  and  Light,  it  difcovers  a  Lovelinefs  which 
 enlaiges  all  the  Facolcies  of  Man  to  their  freeffc  Extent,  and  utmoft 
 Capacities. 
 
 The  Law  of  Goodnefs  is  ftill  a  Royal  Law,  Jam.  1.  8.  As  Majefty 
 is  Beauty  compleat,  like  a  Full  Moon ;  fo  Goodnefs  alone  hath  a  true 
 Royalty,  or  Majefty  in  it.  Goodnefs  (hews  icfelf  as  upon  a  Throne 
 of  Beauties,  which,  if  it  fhinesout  to  the  Eye,  enftemes  the  Heart 
 with  Love  and  Ambition  to  afpire  to  this  Throne,  as  the  Top  of 
 Glory.  The  Law  is  a  Royal  Law,  a  Law  of  Liberty,  for  the  Beauty 
 of  Goodnefs,  with  which  it  allures  the  Soul. 
 
 But  what  Law  is  this,  which  difclofeth  fuch  a  Lovelinefs  in  Good- 
 nefs? 'Tis  the  Knowledge  of  God.  David  makes  this  clear,  Pf. 
 1 1£.  96,  I  have  feen  an  end  of  all  Perfection;  but  thy  Commandment,  or 
 thy  Law,**  exceeding  Urge.  What  Law  extends  itfelf  beyond  the  End 
 of  all  Perfection,  and  is  itfelf  without  End?  This  can  be  no  other 
 -than  the  Difcoveries  of  God,,  which  are  as  God  himfelf  is,  ever  un- 
 limited, ever  bringing  forth  themfelves  in  frelh  Appearances. 
 
 The 
 
(  l9°  ) 
 
 The  Knowledge  of  God  is  that  Law,  which  fo  (Weetly  impofeth 
 Goodnefs  upon  the  Spirits  of  Men,  by  that  irrefiftible  Lovelinefs, 
 which  ie  unveils  in  the  Face  of  it.  Goodnefs  can  be  no  where  feea 
 la  its  natural^Shape,  in  its  naked  Glories,  fave  only  in  the  Knowledge 
 of  God:  For  our  Saviour  faith,  Mat.  19.  17.  There  is  none  goo d  but , 
 one,  that  is  God,  Would  you  have  Goodnefs  prefcnted  to  you  fo, 
 that  it  may  fill  and  fire  your  Hearts  with  its  Divine  Beams,,  fee  it  ap- 
 pearing in  the  Appearance  of  God  ?  You  (hall  know  Goodnefs  in  the 
 Knowledge  of  God  with  this  glorious  Advantage.  That  God  him- 
 felf  makes  it  the  Prerogative  of  his  Godhead  to  be  Good  alone  -,  all 
 others  are  good  by  their  Union  with  him,   and  Likenefs  to  him. 
 
 When  you  know  God,  you  (hall  feea  Beauty  mining  in  his  Perfbn, 
 which  will  make  you  divinely  fick  of  Love.,  This  Beauty  is  the  Beau- 
 ty of  Holinefs  or  Goodnefs,  as  is  manifeft  by  Pf.  r  10.  3.  Thy  People 
 Jhail  be  a  willing  People  in  the  day  of  thy  Power,  in  the  Beauty  of  Holinefs* 
 Holinefs  is  the  Beamy  of  God  himfelf.  'Tis  fb  potent  and  conquering 
 a  Beauty,  that  it  makes  all  People  willing  Prifoners  to  it,  which  have 
 once  a  Glimps  of  it  \  and  from  the  Perfon  of  Jefus  Chrift  it  manifefts 
 itfelf. 
 
 Nothing  fb  works  in  the  Spirit  of  a  Man,  as  the  Sparks  of  Honour 
 and  Glory  kindled  in  it.  A  Wife  Man  among  the  Heathens  could 
 fay,  That  Glory  was  the  Eccho  of  Goodnefs  or  Virtue.  The  Know- 
 ledge of  God  makes  us  to  know  this  perfe&ly,  That  true  Honour  or 
 Glory  is  the  Brightnefs,  the  Beauty  of  Goodnefs  -,  the  ravilhing  Re- 
 flexions of  Goodnefs  upon  itfelf,  which  are  ever  the  fame,  whether 
 they  fly  abroad  upon  the  Eyes  and  Tongues  of  Men  or  no.  For  this 
 is  the  Glory  of  God,  his  Goodnefs  refieSbing  itfelf  from  the  Hearts  of  all 
 Men,  and  the  Face  of  every  Creature.  He  that  knows  God,  knows 
 true  Worth  to  have  fuch  an  alluring  Beauty  in  it,  as  is  Supream. 
 He  that  knows  not  God,  never  could  have  a  true  Sight  of  thofe  Glo- 
 ries which  are  in  Goodnefs ;  for  to  be  good,  is  to  be  like  God,  D«- 
 formis.     Be  you  perfett,  as  yottr  Heavenly  Father  is  perfett,  Mat .  5.  48. 
 
 This  is  the  firft  Allurement,  with  which  Goodnefs  appears  in  the 
 Knowledge  of  God,  Beauty. 
 
 2:  Benefit.     He  that  comes  to  God,  muft  know  that  God  is,    and  thdt 
 
 he  is  a  Rewarder,  Heb.  11.  6.     The  Benefit  which  there  is  in  being 
 
 Good,  is  never  known,   till  you  know  God.    Therefore,  faith  the 
 
 Scriptures,  none  can  come  to  God,   except  they  know  him  ^    and  fb 
 
 know  him  to  be  the  Rewarder.    To  come  to  God,   is  to  be  Good  y 
 
 for  it  is  not  by  Change  of  Place,  that  we  draw  near  to  him,  who 
 
 fills  all  Places ;  but  by  Change  of  Spirit,  we  come  to  him,  who  is  a 
 
 Spirit  j  by  being  Good,  to  him  who  is  the  only  Good  one,  and  fo 
 
 the 
 
(  «9<  } 
 
 the  Center  of  Good.  Wc  become  Good  by  knowing  him ;  for  then 
 the  Benefit  moves  us.  He  difcovers  himfelf  as  the  Rewarder,  yea, 
 and  the  Reward  too,  of  Goodnefs;  fo  he  makes  himfelf  known  to 
 Abraham,  Gen.  15.  I.   I  am  thy  exceeding  great  Reward. 
 
 Will  Love  or  Reafon  move  you?  Then  the  Knowledge  of  God 
 will  make  you  good.  For  there  you  fhall  fee  the  higheft  Beauty  in 
 Goodnefs  ro  move  Love  \  the  greateft  Benefit  by  Goodnefs  to  move 
 your  Reafon.  The  Beauty  of  Goodnefs  is  as  the  Beauty  of  God  him- 
 felf, and  God,  who  is  all,  is  the  Rewarder  of  a  good  Man. 
 
 Thus  much  for  the  Allurements. 
 
 2.  The  Alls  of  Goodnefs  are  two-,  to  Attract,  and  to  Communicate, 
 The  Greeks  exprefs  Honefty  and  Goodnefs  by  two  Words,  Ka^and 
 Ay*$hr  One  (ignifies,  that  Goodnefs  calls  all  Things  to  itfelf;  the 
 other,  that  all  Things  earneftly  run  up  to  it.  A  good  Man  draws 
 in  ail  Things  to  one  Spirit  with  himfelf,  and  this  one  Spirit,  the 
 Spirit  of  Chrift,  of  God,  of  Glory :  Then  he  puts  the  Glory  of  this 
 Spirit  upon  every  Thing,  and  goes  forth  again  in  all  Objects,  as  the 
 Beautiful  Outgoings  of  this  Divine  Spirit.  This  is  Goodnefs,  thus  to 
 converfe  with  all  Creatures,  thus  to  enjoy  ones  felf  in  them,  by  be- 
 coming one  Spirit  of  Goodnefs  with  them  all. 
 
 St.  Paul  thus  defcribes  a  good  Man,  2  Cor.  5.  17.  18.  If  any  Man 
 be  in  Chrift,  he  is  a  new  Creature,  (in  the  Original  'tis  i\\<ns>  Cre- 
 ation) all  Things  are  become  new,  all  Things  are  of  God  in  Chrift. 
 A  right  Chriftian,  who  is  the  the  only  good  Man,  gathers  up  all 
 Things  into  one,  in  the  Spirit  of  Chrift  within  him,  as  in  a  Center 
 of  Glory :  From  thence  he  fends  them  forth,  and  rides  forth  on 
 them,  as  Fellow- Beams  of  Glory,  from  the  Center  plac'd  in  the  midft 
 of  himfelf. 
 
 If  now  you  enquire  into  the  Spring,  which  governs  this  Attractive 
 and  Communicative  Virtue  in  Goodnefs  ;  you  (hall  find  it  to  be  alone 
 the  Knowledge  of  God,  Rom.  8.  7.  To  be  Spiritually  minded,  is  Life 
 and  Peace.  A  Mind  enlightned  with  Spiritual  Objects,  whereof  God 
 is  the  general  and  chief,  comprehends  Things,  as  united  to  one  Prin- 
 ciple of  Life  in  itfelf ;  difFufetb  and  fpreads  itfelf  in  the  Workings  of 
 this  Life  thro'  all.  Thus  all  Things  are  to  it  Life  and  Peace,  the 
 fweet  Harmony  of  a  Divine  Life. 
 
 As  the  Sun,  when  it  rifeth,  firft  collects  all  Colours  and  Forms  of 
 Things  in  its  Light  ;  io  it  puts  upon  them  a  freihnefs  of  Beauty,  in 
 which  the  Eye  of  Heaven  prefents  them,  to  itfelf  and  us:  So  God's 
 Appearance  in  our  Souls,  is  a  new  Eye,  which  brings  all  Things 
 into  its  own  Light,  and  planteth  them  round  about  itfelf,  as  in  the 
 Circle  of  its  own  Brightnefs.    So  much  for  the  Acts  of  Goodnefs. 
 
 5,  Tin 
 
(  *9*  ) 
 
 3.  The  Parts.  The  laft  Thing  in  Goodnefs  is  the  Parts,  into  Which 
 it  divides  itfelf:  They  are  three.  1.  Faith  in.  2,  Love  of.  3.  Like- 
 nefs  to  Cod.  Thefe  all  depend  upon  the  Knowledge  of  God.  For 
 how  can  we  believe  i%  how  can  we  Love,  how  can  we  be  like  to 
 him,  whom  we  know  not  ? 
 
 1.  Faith.  Faith  builds  itfelf  upon  the  three  Pillars  of  Sweetnefs* 
 Power,  Truth.  If  you  know  God,  you  know  him  to  have  a  Sweet- 
 nefs above  your  Sins  or  Sorrows,  your  Wants  or  Wiflies  •  an  Infinite 
 Sweetnefs.  If  you  know  God,  you  know  him  him  to  have  a  Power 
 unlimited,  a  Power  able  to  exprefs  his  Sweetnefs  to  the  full,  and 
 that  upon  your  Perfons  in  the  loweft  State.  If  you  know  God, 
 you  know  him  to  be  as  conftant  as  powerful,  in  his  Sweetnefs,  Eter- 
 nally true.  Can  you  know  all  this  of  God,  and  not  caft  yonrfelf 
 with  a  full  Confidence  and  Repofe  i.nto  his  Arms,  whom  you  know 
 to  be  fo  fweet,  fo  potent,  fo  true?  Pfal.  9.  10.  They  that  know  thy 
 Name  will  put  their  truft-  in  thee,  faith  the  PfalmifL 
 
 2.  Love.  The  Spoufefpeaks  of  Chrift,  Cant.  1.  3.  Thy  Name  is  an 
 Oynment  poured  forth,  becaufe  of  the  favour  of  thy  good  Oyntments,  there* 
 fore  the  Virgins  love  thee.  When  God  (hews  himfelf,  he  unfolds 
 fuch  a  Beauty,  he  pours  forth  fuch  fweet  Beams  thro'  the  Heart, 
 that  it  cannot  chufe  but  love  him.  The  Church  faith  to  Chrift, 
 Cant.  5.  16.  Thou  an  altogether  lovely.     St.  John  faith,  God  is  Love* 
 
 1  Joh.  4.  \6.  Can  any  Man  know  God  to  be  all  Love,  and  yet  not  love 
 him  I  Can  any  Man  know  God  to  be  altogether  Lovely,  his  Perfon 
 to  have  all  manner  of  Lovelinefs  in  it,  to  be  all  meer  Lovelinefs 
 and  Delights,  and  yet  not  love  him?  If  ever  thine  Eye  affeft  or  in- 
 flame thy  Heart,  it  will  be  then,  when  thou  feeft  God. 
 
 3.  Likenefs.  A  Contemplation  of  thofe  Beauties  in  God,  is  the 
 Conception  j  a  Conformity  to  them  is  the  Birth  in  the  Soul.  While 
 we  look  on  Jefus  Chrifl,  we  marry  our  Spirits  10  him^  when  we 
 become  like  him,  we  bring  forth  Fruit  by  him.  As  in  a  Glafs,  beholding 
 the  Glory  of  the  Lord,  we  are  changed  into  the  Likenefs  of  the  fame  Image, 
 
 2  Cor.  3.  13.  Man  was  firlt  Created  as  an  Imitation  in  the  Likenefs  of 
 God :  His  Spirit  ever  fince  is  naturally  form'd  by  Imitation.  All  Arts 
 and  Learning  are/a  Contemplation  of  the  Principles,  Forms,  Work- 
 ings of  Things  in  Nature,  and  above  Nature,  that  a  Man  may  be 
 form'd  in  himfelf,  and  form  Things  without  him  by  imitation  of 
 thefe.  The  Life  of  Grace  is  a  looking  on  God,  till  we  be  like  himr 
 The  Life  of  Glory,  is  a  perfect  Sight,  bringing  forth  2  perfect  Simi- 
 litude of  him  in  us.  When  we  fhali  fee  him  as  he  is,  we  jhall  be  like 
 him,  1  Joh.  3.  2.  where  Likenefs  or  Conformity  is  the  Fruit,  there 
 
 Knowledge 
 
(  *93  ) 
 
 Knowledge  is  the  precious  Seed,  and  Love,  the  Celeftial  Heat  or 
 Virtue  in  the  Seed  bringing  it  forth  to  Fruit. 
 
 Thus  the  three  Parts  of  Goodnefs,  Faith,  Love,  Likenefs  to  God, 
 fpring  from  the  Knowledge  of  him.  Thus  the  Knowledge  of  God 
 makes  a  good  Man. 
 
 4.  Reafon.  The  Knowledge  of  God  makes  a  Happy  Man.  The  Ora- 
 cle ask'd,  what  Happinefs  was,  anfwer'd  -,  to  have  that  which  one 
 Defired.  If  the  accomplishment  of  a  Man's  Defire  makes  him  Happy  \ 
 full  Happy  then  is  the  Man,  that  knows  God:  for  the  Knowledge 
 of  God  fills  up  all  Defires,  and  fatisfies  the  mod  enlarg'd  Appetite. 
 When  1  awake,  I  jjhall  be  fatisfy'd  with  thy  likenefs,  Pfalm.  17.  15.  Nay 
 thrice  happy  above  his  Defires  is  he  that  hath  this  Wifdom,  for 
 Solomon  faith  of  it,  All  that  thou  canft  defire,  are  not  to  be  compared 
 with  her,  Prov.  3.  15.  In  the  Original  it  runs  thusj  All  thy  De- 
 iires  (or  Delights,)  will  not  equal  her.  The  Difcoveries  of  God 
 have  a  Happinefs  in  them  greater  than  our  Dreams  or  Fancies  can 
 prefentj  nay,  than  our  Defires  can  hint  or  crave,  tho'  darkly. 
 
 Divines  place  the  Happinefs  of  Heaven  in  a  fight  of  God.  This 
 they  call  the  Beatifical  Vifion.  He  that  knows  God  Teeth  him  in  the 
 Spirit,  by  the  Eye  of  Faith.  To  him  the  Beatifical  Vifion  is  begun 
 already. 
 
 Our  Lord  tells  us,  The  Angels  of  little  ones  fee  the  Face  of  his  Fa- 
 ther in  Htaven,  Mat.  18.  10.  Tho'  they  have  their  Care,  Work, 
 and  Prefence  on  Earth  -,  yet  at  the  fame  time  they  have  their  Hap- 
 pinefs in  Heaven  *,  they  fee  the  Face  of  the  Father  there.  He  that 
 knows  God,  fees  the  Face  of  God  in  Glory,  2  Cor.  4.  6.  The  Knowledge 
 of  God  makes  a  Man  Angelical,  while  he  is  on  Earth:  He  in  part 
 poiTeiTeth  the  Joys  of  Heaven,  by  a  true,  tho'  imperfect  fight  of  Je- 
 fus  Chrilt. 
 
 -  Our  Saviour  teaches  us,  Joh.  17.  3.  This  is  Eternal  Life,  to  knot* 
 thee,  the  only  true  God,  &c.  The  Knowledge  of  God  is  Life,  and  this 
 is  all  Happinefs,  in  the  Language  of  the  Scriptures.  Jefus  Chrilt 
 Luke  20.  33.  proves  the  Glorious  Refurre&ion  of  Abraham,  lfaac  and 
 Jacob,  by  this  Argument,  All  Things  Live  to  God,  This  is  true  in 
 that  Senfe,  in  which  Chrilt  in  another  plate  calls  himfelf  the  Life, 
 and  the  Refurretlion.  We  have  a  Glorious  State,  an  Eternal  Life 
 in  God.  While  God  is  hid  from  us,  we  in  our  belt  appearance  are  hid 
 from  ourfelves.  Our  Life  is  hid  with  ChriFl  in  God,  Colof.  3.  3.  When 
 God  difcovers  himfelf  in  us,  then  are  we  alfo  difcoveSd  to  ourfelves,  ac- 
 cording to  the  State,  which  we  have  in  him.  When  he  appears,  then 
 we  appear  with  him  in  Glory,  Colof  3.  4. 
 
 -  » 
 
 C  c  When 
 
C  *9\  ) 
 
 Wiom  Eternity  is  difcover^d,  his  begun  in  tu.  While  we  fee  it  our 
 Immortal  Life,  and  have  a  Senfe  of  it,  as  it  appears  to  us  in  the 
 Knowledge  of  God,  we  partake  of  it,  we  enjoy  it,  and  are  already 
 in  part,  Immortal :  So  St.  Paul  faith,  2  Tim.  1.  10.  TheGofpel  brinasto 
 Light ,  Life  and  Immortality,  abolijhing  Death.  The  Cofpel  is  the  Knowledge 
 of  God.  In  this  Senfe  to  know  God,  is  Eternal  Life.  This  is  the  lait 
 JLveafoir,  the  Knowledge  of  God  makes  a  happy  Man. 
 
 1.  life.  Love  and  live  in  the  Knowledge  of  God,  For  this  alone  will 
 efrablifn  you  in  fettled  Con rfes,  and  fure  Comforts. 
 
 An  empty  Spirit  is  ever  unconilant,  like  a  Ship  at  Sea,  wkhout 
 her  Ballafu,  waving  and  reeling  in  her  Courfe.  The  Knowledge  of 
 God  makes  a  full  Man:  He  Sails  deep  and  lteddy,  thro'  the  rougheft 
 Seas  of  Bufinefs :  The  Treafure  of  this  Knowlege  is  his  Ballafr. 
 
 No  Man  can  make  even  Work,  but  by  a  conftant  Light.  All  Ap- 
 pearances befides  that  of  God  alone,  are  like  the  Light  of  Meteors, 
 fhooting  or  falling  Stars.  He  that  Governs  himfelf  by  them,  will 
 "be  like  them  ;  often  fhooting  from  one  Counfel  to  another,  or  di- 
 rectly falling.  The  Knowledge  of  God  is  the  Day-Light,  for  'tis 
 the  chief  Light  which  makes  it.  If  a  Man  walks  in  the  Day,  he 
 ftumbles  not,  faith  Chriit,  Job.  1 1.  9. 
 
 If  thine  Eye  be  Light  or  fingte,  thy  whole  Body,  thy  whole  Conven- 
 tion will  be  Lights  faith  our  Saviour,  Matth.  6.  22.  Such  as  the  Ap- 
 pear Ames  are,  in  which  a  Man  lives,  fuch  is  he.  No  Man  can  be  true 
 to  his  Principles,  if  he  makes  not  the  Knowledge  of  God  his  only 
 Principle.  For  every  Created  State  of  Things,  puts  itfelf  into  feve- 
 rai  Poftures  and  Shapes,  prefenting  itfelf  in  various  Views.  The 
 Difcoveries  cf  God  change  not,  but  are  ever  the  fame  \  tho'  they 
 be  fometimes  more  cloudy  and  contracted  ',  fometimes  more  clear 
 and  enlarg'd.  /  change  not,  therefore  ye  Sons  of  Jacob  are  not  confum^d^ 
 Mai.  3.  6.  No  Change  or  Confufion,  can  ever  confume  the  Strengths, 
 Comforts,  Joys  of  the  Man,  who  fhapes  his  Courfe  by  the  Know- 
 ledge of  God  ;  becaufe  the  Principle  which  rules  this  Man  is  un- 
 changable.  'Tis  a  Star  that  never  fets,  but  ftill  appears  in  the  fame 
 Fofture. 
 
 It  was  a  high,  yet  Humble  and  Heavenly  Confidence,  that  of  a. 
 Spiritual  Man  ,  the  Rocks  may  rend,  the  Earth  may  Quake,  the  Sun  may 
 be  Eclipsed,  Heaven  and  Earth  mufl  burn  both  in  one  Fire  \  but  I  (faith 
 he)  can  never  Perilh  or  be  Miferable,  till  God  himfelf  Change  or 
 Die. 
 
 2.  life.  A  DinUion  to  the  Knowledge  of  God,  There  is  a  twofold 
 Knowledge  of  God ;  Conjectural  and  PerfonaL  The  Conjectural  Know- 
 ledge of  God,  is  by  the  Light  of  Nature,  from  the  Creatures;  which 
 
 is 
 
(  »95  ) 
 
 is  a  Knowledge  of  God  by  his  back  Parts,  or  by  his  Foot-ftepts. 
 This  is  a  Conjectural  Knowledge ;  we  know  God,  as  we  know  a 
 Man  or  Beail,  by  the  print  of  his  Feet, 
 
 The  Perfonal  Knowledge  of  God  is,  that  reveaPd  in  the  Gofpel, 
 which  is  in  the  Perlbn  of  God,  and  of  Chrift. 
 
 Divines  directs  us  to  three  Ways  for  this  Conjectural  Knowledge 
 of  God. 
 
 i.  Comprehenflon.     2.  Contrariety.     3.  Comparifon. 
 
 1.  Compr ebenfion.  St.  Paul  fpeaks  of  God,  Epbef.  1.  23.  That  he 
 fills  all  in  all.  God  is  the  general  Fulntfs,  that  contains  the  particular 
 falnejfes  of  each  Creature.  Take  all  the  variety  of  Senfe,  bind  them 
 up  in  one  Fancy.  Take  the  feveral  Delights  of  Fancy,  gather  them 
 all  into  one,  in  yonr  Reafon.  Take  all  the  Excellency  that  Reafon 
 by  its  higbeft  and  largeft  Diicourie  can  prefent  to  you  ;  unite  thefe 
 in  one  Spirit.  By  this  you  have  a  Guefs  of  God.  Yec  all  this  is, 
 as  if  you  (hould  paint  a  Soul  with  dead  Colours, 
 
 2.  Contrariety.  God  faith,  St.  John  is  Light,  and  in  him  is  no  Darknefs 
 /.t  all i  1  Joh.  1.  5.  Darknefs  is  a  want  of  Light,  and  a  Spot  in  Light, 
 "God  is  not,  that  which  any  Creature  is,  nor  that  which  all  the  Crea- 
 tures are  together  :  Separate  their  Imperfections  from  their  Perfecti- 
 ons }  add  to  thofe  Perfections,  others  unexpreffibie,  unimaginable* 
 and  this  will  give  you  a  Conjectural  Knowledge  of  God.  That 
 which  all  Hearts  wijh  for  and  want :  That  which  all  Creatures  have, 
 and  have  not,  this  is  God.  This  is  a  ridling  Knowledge  of  God,  as 
 St.  Paul  fpeaks,  We  know  darkly,  (u\  the  Original,  'tis  in  a  Riddle) 
 as  in  a  Glafs,  that  is,  in  the  Glafs  of  the  Creatures,  1  Cor.  13.  12. 
 
 3.  Comparifon.  The  Prophet  Ifaiah  thus  fets  forth  the  Knowledge 
 of  God :  All  the  Nations  compared  to  him  are  as  a  drop  of  a  Bucket , 
 Ifa.  40.  1 5.  Indeed  the  fulleft  way  of  comparing  God  with  the 
 Creatures,  is  by  knowing  that  there  is  no  Comparifon  between 
 them.  Things  are  compar'd  by  fome  Rule  or  Meafure  common 
 to  both.  Every  created  Excellency  hath  its  Rule  and  Meafure  j  but 
 God  is  in  all  his  Beauty  and  Attributes  unmeafurable.  By  what 
 then  will  ye  compare  him?  The  Heaven  of  Heavens  cannot  hold  him, 
 faith  Solomon,  1  Kings  8.  27.  The  largeft  Glory  among  the  Crea- 
 tures, that  which  contains  all  other  in  ir,  is  too  narrow,  and  too  dim 
 a  Glafs  to  receive  the  Image  of  God.  All  the  Creatures  compar'd 
 with  the  incomprehensible  Being  of  God,  have  no  Being,  are  not, 
 Prov,  12.  7.  Becaufe  God  is  infinitely  above  them.  If  any  Man 
 think  himfelf  Wife,  let  him  become  a  Pool,  that  he  may  be  Wife,  faich 
 St.  Paul,  1  Cor.  3.  18.  You  mult  loofe  all  the  Creatures;  your  own 
 Knowledge,   yourfelf,  in  an  infinitenefs  that  drinks  all  into  itsfelf, 
 
 C  c  2  as 
 
(  i9«  ) 
 
 as  the  Sun  Beams,  the  Dew,  if  you  will  know  God.  This  is  that, 
 which  by  Divines  is  call'd  Dotta  Ignorantia;  a  profound  and  deep 
 learn'd  Ignorance.  This  is  efteem'd  the  beft  way  of  knowing  God 
 by  the  Light  of  Nature.  Hither  Nature  lights  us  to  this  Darknefs. 
 Hither  it  leads  us  to  a  Lofs.  This  is  the  bound  way  between  Nature 
 and  Grace.  As  Chrift  was  taken  up  to  Heaven  in  a  Cloud  ;  fo  the 
 Conjectural  Knowledge  of  God,  by  the  Creature,  padeth  over  to 
 the  Perfonal  Knowledge  of  the  Lord  Jefus  in  the  Gofpel*  in  this 
 Cloud. 
 
 The  Perfonal  Knowledge  of  God,  which  comes  by  the  Gofpel,  is 
 reprefented  to  you  in  thefe  five  Directions. 
 
 i.  Direct.  Wait  for  a  true  Knowledge  of  God  from  above.  This  is 
 the  fir  ft  and  beft  Direction;  to  know  that  no  Direction  from  any 
 Creature  can  lead  a  Man  to  the  Difcoveries  of  God.  This  Wifdom 
 is  not  taught  by  the  Precepts  of  Man.  The  World  in  the  Wifdom 
 of  God j  by  Wifdom  (  that  is  by  the  Wifdom  of  Man  )  hath  not 
 known  God)  i  Cor.  i.  21.  The  Knowledge  of  God  is  not  kindled 
 by  us  like  a  Candle,  but  fhines  freely,  as  the  Sun.  So  St.  Paul  teaches, 
 2  Cor.  4.  6.  God  fhines  into  our  Hearts,  the  Light  of  the  Knowledge  of 
 the  Glory  of  God,  in  the  Face  (or  Perfon)  of  ChrisJ.  Three  Things 
 are  manifeft  by  thefe  Words :  Firft,  God  is  known  Spiritually  in  a 
 Light  of  Glory  ;  the  Light  of  the  Knowledge  of  the  Glory  of  God.  2.  This 
 Light  or  Glory  flows  from  the  Face  or  Perfon  of  Chrift -,  in  the 
 Face  of  Chrift.  3.  This  is  the  Sun-fhine  Glory  of  the  Godhead.  God 
 hathjhin'd.  As  the  Flower  of  Light,  the  Sun-fhine  immediately  falls 
 from  the  Face  of  the  Sun  itfelf :  So  the  Light  of  Glory,  in  which 
 God  is  feen,  falls  directly  from  the  Perfon  of  God  fhining  forth  thro' 
 Chrift  \  as  the  Divine  Air  or  Spirit  in  the  Soul  of  Man. 
 
 This  is  the  Grand  and  Capital  Direction:  Wait  for  the  Spiritual 
 Knowledge  of  God  from  above.  And  to  govern  your  waiting,  take 
 thefe  following  four  Directions,  which  alfo  muft  be  perform'd  in  you 
 by  Divine  Affiftance. 
 
 Wait  in  Humility,  Purity,  Prayer,  Contemplation, 
 
 Direct.  1.  Wait  in  Humility  for  the  Knowledge  of  God.  God  will 
 teach  the  meek  in  his  way,  Pfal.  25.  9.  The  meek  and  the  humble 
 Man  are  both  exprefs'd  by  one  Word  in  the  Hebrew  Tongue.  God 
 will  lead  the  humble  Man  to  the  Knowledge  of  himfelf.  Heaven  fa 
 furrounds  the  Earth,  that  if  it  were  poffible  for  a  Man  to  fall  thro' 
 the  Earth;  he  would  fink  into  the  lap  of  Heaven.  After  fuch  a 
 manner  God  encompaffeth  the  Creation,  and  dwells  beyond  it.  If 
 you  ask  faith  one,  what  would  be  in  the  place  of  the  World,  if  the 
 World  were  not  \  I  anfwer  God.    If  you  ask  what  is  without  the 
 
 higheft 
 
(  !97  ) 
 
 higheft  Heavens,  and  beyond  them  ;  I  anfwer,  God.  If  then  by  a 
 true  Humility  you  could  caft  yourfelf  to  the  bottom  of  every  Crea- 
 ture, and  below  it,  you  would  fall  into  the  Bofom  of  God.  The 
 Top-Spire,  and  the  loweft  Flat  or  Ground  of  the  Creation  meet  in 
 one  Point,  in  God.  By  Faith  we  afcend  above,  by  Humility  we  de- 
 fcend  below  all  Things,  both  at  once,  and  both  at  once  meet  in  one 
 Difcovery  of  God. 
 
 Put  out  then  every  Spark  of  Creature  Light  or  Life  in  your  Spi- 
 rits, and  you  (hall  find  yourfelves  immediately  in  the  Light  of  God. 
 A  deep  Silence  of  all  created  Objecls  ujhers  in  the  appearances  of  God  irr 
 the  Soul. 
 
 But  who  can  move  the  Earth  out  of  its  Place,  except  he  hath  an- 
 other Earth  to  fet  his  Foot  on  ?  Who  can  uncloth  himfelf  of  all  crea- 
 ted Strength,  except  it  be  by  an  uncreated  Power  ?  'Tis  therefore 
 God  alone,  in  Union  with  the  Creature,  that  can  bring  forth  thefe 
 Ads  of  Humility  in  it.  This  is  the  Crofs  of  Chrifl:  in  us,  which 
 kills  the  Bud  and  Fruit  of  all  Earthly  Life,that  we  may  have  all  frefh- 
 ly  Springing- forth  in  the  Difcoveries  of  God,  which  are  as  the  Open- 
 ings of  Heaven  upon  us,  enclofing  the  Earth,  and  making  that,  with 
 all  Things  in  it,  Heavenly  Appearances  to  us. 
 
 2.  Direct.  Purity.  Wait  in  Purity  for  the  Knowledge  of  God.  The 
 Pure  in  Heart  jhall  fee  God,  Mat.  5.  8.  The  Soul  is  an  Invifible  Glafsy 
 made,  tho'  unfeen  itfelf,  to  have  the  Image  of  God  fccn  in  it.  Pu- 
 rity is  the  Clearnefs  and  Integrity  of  this  Glafs.  Lulls  fpot  it,  Paf- 
 fions  crack  it  into  many  Pieces,  that  it  cannot  receive  or  reprefena 
 the  Face  of  God  aright. 
 
 St.  Paul  fpeaks  of  Women,  2  Tim.  3.  6.  laden  with  divers  Lufls  y 
 ever  learning,  never  comming  to  the  Knowledge  of  the  Truth.  We  feel 
 Pigeon's  Eyes,  thrufting  a  Straw  thro'  them^  then,  tho' they  fly 
 dire&ly  upright  and  very  high,  yet  they  can  never  fee  the  Sky  or 
 Sun.  Do  you  not  wonder,  that  many  Men,  who  are  ftrong  and 
 high  in  the  Difcourfe  of  Reafon,  in  the  Flights  of  Speculation,  yec 
 never  can  know  God  ?  Wonder  not,  the  Devil  hath  feePd  them  by 
 aLuft ;  he  hath  thruft  fome  Straw,  fome  Vanity  or  other,  thro'  the 
 Eye  of  their  Underftanding. 
 
 St.  Paul  warns  the  Difciples,  Epbef.\.  26.  To  be  angry,  and  fin  not', 
 net  to  let  the  Sun  go  down  upon  their  Wrath.  Of  what  Sun  doth  St. 
 Paul  fpeak?  Of  that  which  is  a  Sun  to  Men  and  Beafts,  or  thas 
 which  is  a  Sun  to  Men  and  Angels  ?  Is  it  more  lawful  to  be  angry 
 by  Day  than  by  Night?  That  Sun  is  meant  here,  which  never  rifcth 
 all  Day  long  to  the  greateft  part  of  Men;  which  ever  mines,  even 
 at  Midnight,  to  good  Men.  Take  heed  of  Paffions,  as  of  Tempefb 
 •  *  in 
 
(l9*)- 
 
 In  the  Soul,  which  benight  it,  which  make  Night  and  Day  all  one, 
 black,  boifterous  Night,  where  neither  Sun  nor  Stars  are  feen,  nei- 
 ther God  nor  any  Grace  fhine  out. 
 
 God  delights  not  to  appear  in  the  Fire  of  any  Luft,  nor  in  the 
 Whirlwind  of  Paffion  \  but  in  the  ftill  Voice  of  a  calm  and  clear 
 Spirit.     The  Pure  in  Heart  Jhall  fee  God. 
 
 Z.Dirctl.  Prayer.  Wait  in  Prayer  for  the  Knowledge  of  God.  What 
 Words  ihalJ  I  ufe  to  commend  Holy  Prayer,  to  perfuade  you  to  be 
 frequent  in  Prayer,  to  Pray  always?  Faith  is  the  Eye,  Prayer  the 
 opening  this  bright  Eye,  the  fixing -of  it  on  the  Face  of  God,  the 
 filling  of  it  with  his  Beams.  Faith  is  the  Hand}  Prayer  is  as  the 
 Fingers  or  Motion  of  this  Hand,  which  lifts  up  the  Veil  and  difco- 
 vers  God  in  the  midftof  his  Glories.  Jf  thou  lift  eft  up  thy  Voice  for 
 Vnderftanding,  and  cry  eft  for  Wifdom  ,  then  Jhalt  thou  find  the  Know- 
 ledge of  God,  faith  Solomon,  Prov.  2.  3,  5. 
 
 The  Perfon  of  Chrift  is  the  true  Jacob's  Ladder,  which  pafleth 
 thro^all  Degrees  of  Things,  having  all  Degrees  of  Things  in  itfelf, 
 as  Rowels  or  Steps  in  the  Ladder,  which  reacheth  from  Heaven  to 
 ■Earth..  Faith  is  the  Defcent  upon  this  Ladder,  by  which  God  comes 
 down  and  unites  fiimfelf  to  us,  as  we  lie  in  the  Duft.  Prayer  is  the 
 Afcent,  by  which  we,  winged  now  like  the  Angels,  mount  up  the 
 Steps  of  this  Ladder,  to  take  a  more  full  View  of  God,  nearer  at 
 band,  and  clearer,  as  he  fits  in  Heaven. 
 
 Pray7  and  faint  not,  Luk.  i3.  1.  Prayer  is  an  Artillery,  and  a 
 continual  Battery,  which  will  at  iafl  moft  certainly  beat  thro'  the 
 double  Wall  of  this  Earth  and  Heaven,  that  you  may  look  in  at  the 
 Breach,  and  fee  the  Appearances  of  God,  according  to  their  Form, 
 within  the  next,  or  hidden  World. 
 
 Divines  fay  oiVrim  and  Thummim,  Thefe  were  the  Letters  fet  in 
 Precious  Stones.  When  a  Man  by  them  confuked  God,  a  Divine 
 Light  fhin'd  forth  upon  fome  Letters,  which  put  together,  declatM 
 the  CoKnfels  of  God.  Who  hath  not  found  Prayer  to  be  fuch  an 
 Oracle?  Who  cannot  fay,  that  often  while  he  hath  been  Praying, 
 God  by  an  univerfal  Light,  hath  been  pleas'd  to  fhine  forth  upon 
 fome  of  thofe  Notions,  Thoughts  or  Words,  which  he  hath  been 
 felting  in  order  before  him  ?  And  what  deep,  what  full  Difcoveries 
 of  God,  in  fome  Parts  of  this  Glory,  doth  this  Light  caft  in  upon 
 Ihe  Soul,  beyond  which  it  ever  before  could  attain  to? 
 
 Above  all  Directions,  follow  this :  Be  frequent  in  Prayer,  Pray 
 always. 
 
 4.  BireVv.  Contemplation.  Wait  for  the  Knowledge  of  God  in  Titbf 
 Contemplations.     A  Man  thro'  defire  feparating  himfelf^    intermeddles 
 
 with 
 
(  *99  )     . 
 
 with  all  Wifdom,  (or,  as  it  is  in  the  Hebrew,  Subftance)  Prov.  1 8.  If 
 you  would  fee  the  Light  of  God,  retire  yourfelves  from  the  Enclo- 
 sures of  the  Creature,  raife  yourfelves  above  all  thefe  inferior  Sha- 
 dows \  then  in  the  Freedom  of  that  confin'd  Profpefr,  open  wide 
 your  Eyes,  fix  them  in  ferious  and  fweet  Meditations,  till  God  ap- 
 pear to  you.  God  is  a  Subftance  hidden  in  the  Crowd  and  Cloud  of 
 the  Creatures,  then  revealing  himfelf,  when  he  hath  rais'd  this  Spi- 
 rit above  this  Throng. 
 
 Eliftia  being  to  Prophejy,  calf d  for  Mufick  }  as  the  Mufick  play'd,  the 
 Spirit  of  God  came  down  upon  him.  Meditation  is  the  Mufick  of  Souls,, 
 in  which  God  delights  to  defcend  and  fhew  himfelf.  Happy  is  he, 
 who  often  charms  and  raifeth  his  Spirit  by  this  Mufick,  waiting  in 
 the  Air  and  Harmony  of  Divine  Contemplations,  till  he  fee  God. 
 
 Of  FREE-GRACE. 
 
 Rom.  5.  ai. 
 
 So  might  Grace  reign  thro  Righteoufhep  unto  Eternal 
 Lifa  by  Jefus  Chrifi  our  Lord. 
 
 THE  Holy  Apoftle  in  this  Epiflle  eftabliflieth  with  Divine- 
 Skill,  Authority  and  Power,  the  Dodtrin  of  Free-Grace,  up- 
 on Grounds  and  Pillars  of  Eternal  Truth,  agaiaft  all  AiTaults.  He 
 fetteth  it  before  us,  as  that  Rock,  on  which  the  Rock  of  Pearl,  our 
 Lord  Jefus  himfelf,  in  his  Mediatory  Office,  is  founded,  and  built, 
 fo,  that  the  Gates  of  Hell  are  never  able  to  prevail  againlt  it.  He 
 fetteth  Free-Grace  before  us,  as  the  Root  out  of  which  all  the  pre* 
 cious  and  pleafant  Myfteries  oftheGofpel  fpring,  in  which  alone 
 they  ftand  fall:,  they  live,  grow  up  to  Heaven,  flourifh  with  a  per- 
 petual Frefhnefs,  and  bring  forth  Everlafting  Fruit. 
 
 Tn  thefe  Words,  whteh  I  have  cited,  St.  Paul  hath  in  a  moft  de- 
 lightful and  admirable  manner  compriz'd,  and  diftinftly  reprefented 
 within  the  Compafs  of  two  Lines,  the  whole  Summ  of  his  Divine 
 EpifHes,  with  all  the  moftrich  and  glorious  Myfteries  of  the  Gofpel, 
 in  that  Heavenly  Order,  in  which  they  lie  together  Eternally  in  the 
 Divine  Mind,   the  Supream  Wifdom,  and  from  thence  flow  forth 
 
 iatai 
 
(  aoo  ) 
 
 into  the  beloved  Spirits,  the  Children  of  that  Wifdom,  compofing 
 the  mod  ravifhing  Harmony  and  Mufick  of  Divine  Love,  which  fills 
 Heaven  and  Earth,  to  which  all  Things  in  Heaven  and  Earth  move. 
 Grace  hath  reigned  thro'  Righteoufnefs  unto  Eternal  Life,  by  Jefus  Chrift  our 
 Lord.  Here  you  have  the  whole  Compafs  and  Circle  of  Eternity, 
 Grace,  or  Eternal  Love,  circling  thro'  the  Divine  Righteoufnefs  and 
 the  Perfon  of  our  Lord  Jefus,  until  the  End  touch  the  Beginning, 
 Eternal  Life  and  Eternal  Love  meet  in  the  fame  Point.  The  Sen- 
 tence itfeif  is  as  the  Face  of  Heaven,  open'd  with  all  the  Beaucies 
 and  Joys  of  Heaven  diffus'd  thro'  all  the  Inhabitants,  ihining  and 
 fmiling  in  it.  Every  Word  is  as  a  new  Heaven  open'd  in  Heaven, 
 where  all  the  fame  Beauties  and  Joys  flourilh  with  a  frefh,  diftind 
 Luftre  and  Sweetnefs. 
 
 In  the  two  laft  Verfes  of  this  Chapter,  St.  Paul  compareth  the 
 Law,  or  the  Covenant  of  Works  with  the  Gofpel,  or  the  Covenant 
 of  Grace. 
 
 The  Law  came,  that  Sin  might  abound.  Sin  reigned  unto  Death.  It 
 was  never  in  the  Defign  of  God,  or  in  the  Nature  of  the  Law  fas 
 the  Law  is  in  the  Letter,  and  a  Covenant  of  Works)  that  Righte- 
 oufnefs or  Life  fhould  be  by  the  Law.  No,  By  the  Law  Sin  came 
 in,  not  from  any  Evil  in  the  Law,  w-hich  is  Good,  Holy  and  Spiritual  \ 
 but  thro'  the  Weaknefs  of  the  Flefh.  By  the  Law  Sin  being  come  in, 
 k  encreas'd  and  heightned  thro'  the  Enmity  in  the  Flefli.  The  Law 
 from  its  own  native  Purity,  Power  and  Spirituality,  difcovereth, 
 fentenceth,  condemneth  Sin  ^  fo  the  Sinner  dies,  fo  Sin  by  the  Law 
 reigns  unto  Death.     This  is  the  End  and  Effed  of  the  Law. 
 
 But  this  is  only  the  Subordinate,  not  the  Ultimate  End.  Doth 
 that  God,  whofe  Beauty  is  Holinefs,  whofe  Effence  is  Love,  take 
 pleafure  in  Sin,  or  in  the  Death  of  a  Sinner  ?  By  no  means. 
 
 The  Law  came  in,  that  Sin  might  abound.  But  where  in  abounded, 
 Grace  did  much  more  abound.  Behold  the  ultimate  Effed  of  tbe  Law 
 in  the  Event,  the  fuper-abounding  Grace.  See  in  the  following 
 Words,  this  ultimate  Effect  in  the  Event,  to  be  alfo  the  ultimate 
 End  in  the  Defign-,  that,  As  Sin  reigned  unto  Death,  Grace  might 
 reign  thro7  Right  eoufnafs  unto  Eternal  Life,  by  J  ejus  Chrift  our  Lord. 
 This  is  the  ultimate  End  of  the  Law,  of  Sin,  of  Death,  in  the  eter- 
 nal Defign,  and  in  the  eternal  Event}  the  Super-aboiinding  of  Grace. 
 Grace  is  the  Beginning  of  the  Defign,  and  the  End  of  the  Work,  a 
 tranfcending  of  Grace.  Grace  lays  the  Scene  of  the  Law,  of  Sin  and 
 Death,  that  thro'  thefe  Darknelfes,  BlackneiTes  and  Contrarieties, 
 k  may  bring  forth  itfeif  more  Triumphantly,  with  a  more  tranfcen- 
 ■dsat  Glory  and  Sweetnefs  *7  that  it  may  fwallow  up  the  Deformities, 
 
 the 
 
( *oi ; 
 
 the  Guilt  of  Sin,  the  Terrors  of  the  Law,  the  Horrors  of  Death* 
 into  the  Beauties  of  a  Divine  Righteoufnefs,  into  the  Joys  of  an  E- 
 ternalLife,  in  the  Bofom  of  Eternal  Love,  over-flowing  them  with 
 a  fuper-abounding,  boundlefs  Excefs. 
 
 Ut  me,  before  I  pafs  from  the  opening  of  thefe  Words,  mention 
 four  remarkable  Words  in  thefe  two  Verfes ;  Words  fraught  with 
 a  great  and  rich  Treafure  of  Divine  Senfe,  of  Divine  Sweetnefs. 
 
 I.  The  Law  came  in.  It  is  in  Greek  7rdL$6i<?r,K$iYt  came  in  by  the  by, 
 in  the  way.  The  Great,  the  Principal,  the  Univerfal  Defign -in  the 
 Connfel  of  God,  which  runs  along  andfpreads  itfelf  over  all,  thro* 
 all,  from  Eternity  to  Eternity,  is  Grace,  Love.  In  the  Current  of 
 this  Defign,  in  the  Courfe  of  this  Contrivance,  the  Law  is  brought 
 in  together  with  Sin  and  Death;  not  for  their  own  fake?,  but  to 
 ferve,  and  to  heighten  the  chief  Defign.  Sin  reigns  unto  Death. 
 But  Sin  and  Death  come  in  by  the  Law  :  The  Law,,  together  with 
 thefe,  come  in  the  Way  and  PalTage  of  the  grand  Contrivance, 
 which  is  the  Reign  of  Free-Grace  of  Eternal  Love  by  a  Divine  Rigu- 
 teoufnefs  in  Eternal  Life. 
 
 In  the  Garden  of  the  Divine  Providence,  and  the  Divine  Work, 
 every  Root,  every  Principle  hath  its  free  Scope,  its  full  Courfe  to 
 unfold  itfelf  in  all  its  feveral  Virtues,  Forms  and  Degrees,  until  it 
 bring  forth  itfelf  into  its  laftand  ripeft  Fruic.  Sin  reigns  imto  Death. 
 Thus  the  Divine  Wifdom  and  Power  fets  one  thing  over  againfi  ano- 
 ther, Ecclefiafticus  42.  24.  difplaying  itfelf  thro*  all  Varieties,  that 
 he,  who  cometh  after  the  King  Immortal,  and  only  Wife7  may  find  no- 
 thing to  add  to  his  Work. 
 
 But  Grace,  the  incorruptible  Beauty  and  pure  Sweetnefs  of  the 
 Godhead,  the  Beginning  and  the  End  of  the  whole  Work,  of  the 
 whole  Defign,  is  alfo  the  Way.  1c  runs  along  UndenTd,  llnmixt, 
 irrefiftible,  thro' all  Varieties  and  Contrarieties,  from  the  Beginning 
 unto  the  End.  Sweetly,  Strongly,  Wifely  it  taketh  hold  of  all,  ic 
 bringeth  forth  itfelf  thro'  all,  it  giveth  Meafure,  Weight  and  Num- 
 ber unto  all,  it  formeth  itfelf  upon  all,  ic  bindeth  up  all  into  one  moft 
 Divine  Harmony,  into  one  moft  Harmonious  Image  of  itfelf,  and  of 
 the  Divine  Eflence.  It  terminateth  all  in  itfelf,  as  an  endlefs  Glory. 
 to  itfelf. 
 
 So  the  Law  with  Sin  and  Death  came  in,  in  the  Way  and  PalTage  of 
 this  great  Defign  of  Grace;  fo  where  Sin  abounds,  Grace  foyer- abounds. 
 
 2.  The  fecond  Word  is  Where  :  Where  Sin  abounds,  Grace  fuper- 
 abounds.  O  furc  ground  of  Faith,  to  the  moft  doubting" and  difpair- 
 ing  Sinner1.  O  fweet  Confolation  to  the  weary  and  heavy-laden 
 Soul!  No  Prefence,  Prevalency  or  Predominancy  of  any  .Sin,  can  be 
 
 D  d  a  Bar 
 
(  soa  ) 
 
 a  Bar  to  the  Grace  of  God.  Yea  rather  great  Sins,  are  greateft  Ar- 
 guments for  greater  Grace  :  God  faith,  Where  Sin  hath  abounded, 
 Grace  hath  abounded  much  more.  Say  thou,  Here  in  this  Soul  of 
 mine,  Sin  hath  abounded.  Then  draw  the  Conclufion  into  the 
 Form  q\  a  Prayer,  and  fay,  Be  it  Lord  according  to  thy  Word. 
 Here  in  this  Soui  of  mine,  let  Grace  abound  much  more. 
 
 3.  The  third  Word  is  £«i6fsrs$iarsw£i  hath  abounded  much  mwe. 
 It  is  Compound  Word  :  The  Simple  Word  ilgnifieth  to  excel,  to 
 tranfcend,  to  abound,  overflow.  The  Word  added  to  it,  adds  a 
 Tranfcendency  to  that  Tranfcendency.  A  Learned  Divine,  fahh, 
 it  figni  fierh,  Ingentem,  admkrabilem,  fuper  abundant  em  Gratiam,  ano- 
 ther, fetpra  modum\  another  fupr a.  quam  die i  pojfit  j  avail,  admirable 
 and  fuper- abounding  Grace,  above  all  Meafure,  above  all  Expreflion. 
 The  Grace  of  God  abounds  above  Sin,  where  it  abounds  moft,  as 
 the  Waters  in  the  Deluge  encreas'd,  until  they  covered  the  Tops  of  the 
 highefi  Mountains*  The  Grace  of  God  abounds  above  all  Meafure, 
 all  Companion,  all  Expredion  or  Comprehension.  Ic  abounds  above 
 all  Things,  above  all  Thoughts,  above  all  Names  of  Abundance, 
 Excellency  or  Tranfcendency,  until  it  fwallows  up  all  with  a  moft 
 delightful  Admiration  into  itfelf. 
 
 4.  The  la  ft  Word  is  As  •,  that,  As  Sin  hath  reigned  unto  Death,  fo 
 Grace  might  reign  thro'  Righteoufnefs  unto  Eternal  Life,  by  Jefus  Chrifi 
 our  Lord.  As  here  maketh  not  a  Comparifon  in  the  Proportion,  or 
 Meafure  of  the  Reign;  for  the  Word  mentiofl'd  before  makes  16 
 plain,  that  the  Kingdom  of  Grace,  or  Divine  Love,  doth  tranfcend 
 the  Kingdom  of  Sin  in  the  Heights  of  Power  and  Sovereignty  beyond 
 all  Comparifon  or  Proportion. 
 
 The  Comparifon  then  is  in  the  Certainty  of  the  Reign.  As  cer- 
 tainly as  the  Winter  lies  upon  us  with  its  chilling  Snows,  and  killing 
 Frofts;  fo  certainly  (hall  the  Summer,  in  its  Seafon,  fhine  and  fmiie 
 upon  us,  with  its  Golden  Skies  and  Sun-fhine,  with  its  Gardens  of 
 Rofes,  and  Fields  of  Corn.  The  Reign  of  Sin  evidenceth  itfelf  to 
 us,  by  moft  effeftual  Proofs,  and  folid  Demonftrations  in  all  the 
 Powers  of  our  Souls,  and  Parts  of  our  Bodies,  in  all  Things  round 
 about  us.  It  feals  itfelf  up  with  plain  and  deep  Chara&ers  of  Dark- 
 nefs,  Deformity,  Confulion,  incefTant  Pains,  endlefs  Cares,  Wo, 
 and  woful  Mortality. 
 
 Let  this  comfort  us,  that,  as  certainly  in  its  Seafon,  the  Kingdom 
 of  Grace  and  Divine  Love  fhall  evidence  itfelf  to  us,  with  Divine. 
 Proofs  and  Glorious  Demonftrations,  before  which  the  Kingdom  of 
 Sin  fhall  appear,  as  a  Shadow,  as  a  Dream  y  as  that  which  was  not, 
 and  fo  vanifheth  for  ever.   TheKindgom  of  Grace  and  Divine  Love 
 
 fhall 
 
(  "*>'?  ) 
 
 lhall  feal  itfelf  npoa  all  the  fame  Powers  of  our  Souls,  the  fame  Parts 
 of  our  Bodies,  the  fame  Face  of  Things  round  about  us,  in  the  molt 
 Lively,  the  molt  Lovely,  the  molt  deeply  Delightful,  and  molt  de- 
 lightfully Deep  Characters  of  the  Divine  Righteoufnefs,  with  all 
 the  ravifhingly  pure  Beauties  of  the  Divine  Nature  fhining  in  it ;  of 
 Immortality  and  Eternal  Life,  with  all  its  boundlefs,  endlefs  Joys  j 
 of  theGlorify'dPerfonofour  Jefus,  our  Beloved,  with  all  his  Sweet- 
 nefles,  his  Amiablencfs,  with  all  the  tranfparent  FulnefTes  of  Grace 
 and  Truth,  of  Greatnefs  and  Glories,  with  all  his  molt  delicious, 
 unmatch'd,  unbounded  Loves  to  us. 
 
 But  I  will  now  come  up  clofe  to  my  Text  itfelf}  Grace  reigns 
 thro1  Right eoufnefs  unto  Eternal  Life,  by  Jefus  Chrifl  our  Lord.  We 
 have  here,  i.  A  King  upon  the  Throne,  Grace  reigns.  2.  The 
 Scepter  of  this  King,  thro1  Righteoufnefs.  The  Efficacy  or  End  of  the 
 Reign  of  this  King,  unto  Eternal  Life.  4.  The  chief  Minilter  of  this 
 King,  by  Jefus  Chrifl  our  Lord. 
 
 1.  Grace  is  the  King  upon  the  Throne,  the  King  Regnant  :  Grace 
 reigns.  Divines  diftinguifh  Grace  into  Gratia  gratum  faciens,  and 
 Gratia  gratis  data,  Grace  making  us  grateful  or  acceptable }  and 
 Grace  freely  given.  The  flrlt  is  Love  eternally  reading  in  the 
 Heart  of  the  Father,  as  in  its  living  and  rich  Spring,  where  ic  rifeth 
 up  freely  and  plentifully  without  Beginning  or  End,  Abatement  or 
 Increafe,  always  filling  its  Fountain  up  to  the  Brim,  as  Jordan  doth 
 his  Banks  in  time  of  Harveft.  The  fecond  is  a  Diviue  Loveliaefs  or 
 inherent  Grace  in  the  Heart  of  a  Saint.  This  is  the  Reflection  of 
 the  Divine  Love,  (hedding  itfelf  from  the  Heart  of  the  Father  in 
 living  and  lively  Beams  into  the  Bofom  of  a  Saint,  from~w hence 
 they  return  and  rebound  upon  the  Father  again,  with  the  whole  Spi- 
 rit of  a  Saint  kindled  into  a  Flame  of  Heavenly  Love,  forming  itfelf 
 into  all  Pure  and  Divine  LovelineiTes. 
 
 The  Grace  here  mentioned  is  plainly  Free-Grace.  Is  not  that  the 
 Grace  of  God,  and  Free-Grace,  which  is  Antecedent  and  Sovereign 
 to  all  good  of  Grace,  and  of  Glory,  of  Righteoufnefs,  of  Eternal 
 Life,  of  Jefus  Chrifl:  himfelf,  the  Mediator  and  Minuter  of  this 
 Grace?  Is  not  Grace,  or  Divine  Love,  Free  and  Sovereign,  abfo- 
 lutely,  univerfally,  fupreamly  Free  and  Sovereign,  which  bringeth 
 forth  all  thefe  at  its  Will  and  Word,  which  bringeth  forth  itfelf  in- 
 to all  thefe,  and  thro1  them,  as  fo  many  Divine  Virtues,  Powers 
 and  Forms,  by  which  it  difplayeth  and  diffufeth  itfelf  over  all  in  E- 
 verlafting  Sweetneffes  and  Beauties,  by  which  it  eftabliftieth  its  King- 
 dom over  all,  an  endlefs  Kingdom  of  ever  flourifhing  Sweetnefies 
 and  Beauties  ? 
 
 D  d  2  2.  Eighth 
 
(  *H  )     .. 
 
 2.  Righteoufnefs  is  the  Scepter  of  this  King.  Grace  reigns  thro' 
 Righteoufnefs.  The  Scepter  of  thy  Kingdom,  O  God,  is  a  Scepter  of 
 Right -eoufnefs,  faith  the  Holy  Spirit  in  Pfal.  45.  6. 
 
 How  effectually  doth  the  Holy  Apoftle  oppofe  thbfe  profane  or 
 impure  Thoughts,  who  endeavour  to  eclipfe  the  Divine  and  fpot- 
 lefs  Glories  of  Free  Grace  with  Afperfions  of  Licencioufnefs  ?  Free- 
 Grace  hath  a  Golden  Scepter  of  Righteoufnefs  in  its  Hand,  which  is 
 frretch'd  forth  for  all  to  Kifs  and  Bow  to,  who  will  approach  its 
 Throne,  who  will  behold  the  Pleafantnefles  in  its  Face,  or  receive 
 the  Kifles  of  Divine  Peace,  Pleafure  and  Immortality  from  its  Mouth. 
 Grace  reigns  thro'  the  Righteoufnefs  of  God  in  Chrift,  as  a  Robe  of 
 Divine,  Eternal,  Infinite  Precioufnefs,  Purity  and  Luftre,  clothing 
 the  Perfons  of  all  thofe,who  by  Faith  fubmit  themfelves  to  this  King- 
 dom and  Dominica  of  Free-Grace  unto  their  Juftification.  It  reigns 
 by  the  Righteoufnefs  of  God  in  the  Holy  Spirit,  as  a  Root,  the 
 Root  of  Paradife  fet  id  their  Hearts  unto  their  Sanclification,  fpring- 
 ing  up  into  all  their  Spiritual  Graces,  and  Moral  Virtues  of  the 
 Heavenly  or  Earthly  Image,  as  into  the  Heavenly  and  Earthly  Para- 
 dife united  in  their  Spirits,  in  their  Perfons. 
 
 3.  The  Effect  of  this  Reign  of  Free- Grace  is  Eternal  Life.  Grace 
 reigns  thro'  Righteoufnefs  unto  Eternal  Life.  Eternal  Life  compre- 
 hends in  it  all  the  good  Things  of  Time  and  Eternity,  of  Nature, 
 Grace  and  Glory }  for  Time  is  the  Shadow  of  Eternity,  in  which 
 Eternity  itfelf  is  fown.  Eternity  in  its  Seafon  fprings  up,  and  drinks 
 up  its  Shadow  into  itfelf,  into  its  own  Original  Light,  as  the  Seed  is 
 fpread  by  the  Spirit  and  Virtue  of  the  growing  Plant  into  its  Flower, 
 which  firft  brought  it  forth  in  its  Bofora,  and  contracted  itfelf  into 
 it,  obfeuring  itfelf  within  it.  Nature  is  the  Shadow  of  Grace.  Grace 
 is  the  Dawn  of  Glory,  the  Rofy  Morning  to  Glory's  Day.  Eternal 
 Life  then  comprehends  all  the  Good  of  Nature,  Grace  and  Glory. 
 Eternal  Life  is  begun  here  by  Grace  on  Earth  in  Flelh:  It  is  perfect- 
 ed above  in  Heaven,  in  the  Spirit,  never  to  end.  O  how  good  a 
 King  is  Free-Grace!  How  Happy  are  all  thofe,  who  live  under  the 
 Reign  of  this  King,  the  End  and  Effeft  of  whofe  Reign  is  Eternal 
 Life  to  all  his  Subjects.  He  fets  a  double  Crown  of  Righteoufnefs 
 and  Immortality  upon  all  their  Heads-,  fo  they  all  become  Fellow- 
 Kings  with  their  King,  with  this  Sovereign  Love,  and  by  Free-Grace 
 become  as  free,  as  this  Grace  itfelf. 
 
 But  obferve  here  the  Method,  how  full  of  Heavenly  Harmony  ic 
 is!  In  what  Divine  Order  are  the  Links  in  the  Golden  Chain  of  this 
 Covenant  of  Grace  faftned  one  to  another,  one  within  another ! 
 Love  is  all,  from  the  Beginning  to  the  End.     But  it  proceeds  from 
 
 the 
 
(  ao5  ) 
 
 the  Beginning  to  the  End  in  fo  Divine  an  Order,  as  makes  a  Purei 
 Incorruptible  Beauty  and  Majefty  to  ihine  forth  from  the  whole  \ 
 a  moft  Heavenly  and  Divine  Melody  to  found  from  all  Parts  of  it, 
 Charming  and  Ravifhing  the  Pure  and  Virgin  Senfesof  all  Holy  and 
 Heavenly  Spirits.  Grace  reigns  thro'  Righteoufnefs  unto  Eternal 
 Life.  As  the  Righteoufnefs  of  Chrifl:,  by  which  we  are  Juftify'd,  ii 
 yretium  regnandi ,  fo  the  Righteoufnefs  of  the  Spirit,  by  which  we 
 are  Sandlify'd,   is  via  rtgni,  the  Way  of  the  Kingdom. 
 
 4.  The  chief  Minifter  of  this  King  is  Jefus  Chrifl.  As  a  great  King 
 raifeth  a  Perfon,  and  then  makes  him  his  Minifter,  by  whom  he 
 Governs  ^  fo  Jefus  Chrifl:,  in  his  Mediatory  Office,  is  the  Gift  and 
 the  Minifter  of  Divine  Love,  of  Free-Grace. 
 
 Eternal  Love,  or  Free-Grace,  fprings  up  and  forms  itfelf  into  the 
 Perfon  of  the  Lord  Jefus:  In  him  it  becomes  our  Righteoufnefs  and 
 Eternal  Life,  the  Price  and  the  Way  of  the  Heavenly  Kingdom,  in 
 Grace  and  in  Glory.  Thus  by  Marrying  Jefus  Chrifl:,  we  Marry  at 
 once  an  Heavenly  King,  and  an  Heavenly  Kingdom  -■>  Divine  Grace, 
 or  Eternal  Love,  freely  embracing  us  \  Divine  Gracefulnefs,  or  E- 
 ternal  Lovelinefs,  freely  flowing  from  that  Grace,  and  making  us 
 worthy  of  that  Love,the  Righteoufnefs  of  our  Juflification  and  Sancli- 
 flcation  *,  Eternal  Life,  or  Divine  Glory,  in  which  we  enjoy  this  Love- 
 linefs and  Love. 
 
 Having  thus  open'd  the  Context,  and  the  Text,  I  pafs  to  the 
 Do&rin }    which  is  this. 
 
 Docl.  Free-Grace  is  the  Supream  and  Sovereign  Good  of  the  Gofpelr 
 antecedent  and  tranfeendent  to  every  other  Good.  All  the  good 
 Things  of  the  Gofpel,  or  of  the  Covenant  of  Grace,  depend  uppn 
 this,  being  deriv'd  from  it,  and  difpens'd  by  it. 
 
 I  (hall  confirm  it  by  one  Scripture,  which  fpeaking  of  ZerMabel^ 
 in  the  building  of  the  Temple,  faith,    He  fhall  bring  forth  the  head. 
 Stone  of  it)  with  Shoutings ,  crying,  Grace,  Grace  to  it ,  Zach.  4.  7.  Ztf- 
 rubbabel  is  here  a  Figure  of  the  Lord  Jefus,  the  Material  Temple,  of 
 the  Spiritual,    which  Chrifl:  is,    and  each  Saint  in  the  Spirit.     The. 
 Word  Grace  here  ilgnifieth  to  be  Gracious,  Merciful,  Sympathizing 
 in  Griefs  and  Sufferings.     Grace  here  is  mod  properly,  Free-Grace.. 
 The  Hebrew  Word,  which  in  its  native  Senfe  mod  Properly  and  Exiir. 
 phatically  fignifieth  Freely,  without  regard  to  any  Price  or  Prayer, 
 Merit  or  Motive,  is  deriv'd  from  this  Word  Grace  :  It  is  the  higheft 
 Love,  freely  defcending  from  its  utmofl:  Height  to  the  loweft,  molt 
 loathed,  moll  loft-  and  wretched  Creature,   fweetly  uniting  itfelf  to, 
 it,  to  fuffer  with  it,  to  feel  together  with  it,  all  its  Shames  and  Griefs^ 
 powerfully  railing  it,  together  with  itfelf,    unto  its  own  Heights  a- 
 
 j  bow* 
 
(  w6  ) 
 
 bove,  to  have  Fdlowfhip  with  it  in  all  its  Holy,  Spiritual,  Dime 
 Glories  snci  Joys. 
 
 A  Shoutexpreffeth- the-highefc.  Tranfports  of  AfFe&ion,  which 
 are  beyond  Expreiiio ),  and  lofe  themfeives  in  Admiration :  So 
 we  read  of  the  Shouts  of  Vidlory,  of  Harveft,  of  the  Refur- 
 redion. 
 
 When  Jefus  Chrift  layeth  himfeif  in  Glory,  as  the  head  Stone  for 
 the  Heaven!}  lding,  of  the  Living  and  immortal  Temple,  which 
 every  5  ,r  is  ^  as  he  carries  on  this  Building,  which  is  himfeif,  in 
 his  H^ave  ly  Image,  form'd  and  gowing  up  to  Perfe&ion  m  the 
 Bel>/fd  and  EIe& Soul}  when  he  lays  the  Roof,  and  the  Top-ftone 
 of  G  upon  it,  in  Heaven,  which  is  the  Brightnefs  of  his  own 
 G!>;  >,  ail  along  from  the  Foundation  to  the  Finiihing  of  this  Tem- 
 ple, which  Solomon's  Temple  with  all  its  Riches  and  Beauties  did 
 only  Typifie,  all  Heavenly  Spirits,  Angels  and  Saints,  in  an  Exftafy 
 of  Joy  and  Wonder,  with  a  Shout,  which  founds  all  thro'  the  Earth, 
 and  the  higheft  Heavens,  cry  to  it,  Grace!  Grace!  Free-Grace! 
 That  which  fo  ftrikes  upon  them,  and  ftrikes  them  into  this 
 Divine  Rapture  of  Holy  Joy  and  Wonder,  is  the  Divine  Love, 
 diicovering  icfelf  a  Love  fo  Free,  fo  Sweet,  fo  Powerful,  fo  infinite- 
 ly Sovereign  in  Freedom,  in  Sweetnefs,  in  Virtue  and  Force. 
 
 O  Sinners !  O  Saints !  Would  you  have  the  head  Stone,  Jefus 
 Ghrift,  brought  into  the  Soul?  Would  you  have  the  Building  of 
 Divine  Grace  go  up  in  you  fweetly,  fwiftiy,  ftrongly?  Let  your 
 Shout  go  up  to  Heaven,  cry  with  aH  your  Might,  Grace!  Grace! 
 Love1.  Supream,  Sovereign,  fupreamly  Sweet,  fovereignly  Free- 
 Love  !  As  yon  call  upon  the  Name  of  this  Love,  as  you  can  give 
 Glory  to  Free-Grace,  the  God  ot  Love,  which  is  the  Supream  and 
 the  Sovereign  Love  icfelf,  Jefus  Chrift,  the  chief  Minifter,  and  Love- 
 ly, Beloved  Interpreter  of  this  Love^  all  the  Holy  Angels  and  Glo- 
 rious Spirits,  the  glad  Servants  of  this  Love,  will  come  flying 
 fwiftiy  down  upon  the  Golden  and  Love-dropping  Wings  of  the 
 Eternal  Spirk,  the  Spirit  of  Love,  and  of  Grace  into  your  Hearts, 
 to  carry  on  this  Building,  the  Temple  of  Divine  Love,  and  of  Free- 
 Grace,  by  the  Work  of  Regeneration  and  San&ification  in  you,  un- 
 til they  be  made  per  fed  in  your  Glorification. 
 
 I  (hall. endeavour-  to  fhew  you  fomething  of  the  Sovereignty  of 
 this  Grace,  in  its  Freedom,  Sweetnefs  and  Power,  by  three  Rea- 
 fons,  or  Arguments  for  the  Confirmation  of  the  Doclrin.  i.  Free- 
 Grace  is  the  higheft  Love.  2.  II  is  the  higheft  Lovelinefs.  .  3.  It  is 
 the  higheft  Joy. 
 
 *•  Arg. 
 
(  3°7  ) 
 
 I.  Argument.  Tree-Grace  is  the  high  eft  Love.  Thy  loving  Kindnefs' 
 is  better  than  Life,  faith  the  Pfalmift  to  God,  Pfal.  63.  3.  The  Word 
 here  us'd  for  loving  Kindnefs  is  Che  fed.  Divines  and  Learned  Men 
 obferve,  that  this  Word  hath  a  threefold  Emphafis,  or  Eminent- 
 Force  in  it.  It  fignifieth  1.  The  higheft  Degree  of  Kindnefs,  or 
 the  higheft  kind  of  Love.  2„  The  freeit  Love,  which  hath  no 
 impulfive,  or  attra&ive  Caufe,  which  is  mov'd  by  nothing  before  it, 
 above  it,  without  it.  3.  Natural  Affeftion,  Love  which  floweth 
 naturally,  and  fo  freely,  like  Waters  from  a  living  Spring,  or  the 
 warm  Milk,  which  of  its  own  accord  dreams  from  the  full  Bread; 
 of  the  frailing  Mother,  into  the  Mouth  of  the  delighted  Babe,  lying 
 in  her  Arms,  and  looking  up  into  her  Face.  Such  is  the  Free-Grace 
 of  God  towards  his  beloved  ones,  which  lie  ever  in  his  Bofom,  hang 
 at  his  Breads,  with  the  Eye  of  their  Spirits  fix'd  on  the  Pleafantnefs 
 of  this  Love,  (hining  after  the  fame  moft  lively  manner,  in  his 
 Face. 
 
 This  Grace  is  thus  the  higheft  Love,  the  moft  free  Flowings  of  the 
 Divine  Nature,  haying  no  Love,  no  Lovelinefs  before  it,  above  it, 
 withoufi  itfelf  to  mote,  or  attract  it. 
 
 Thy  loving  Kindneffes  are  better  than  Life,  faith  the  Pfalmift  to  God* 
 There  are  three  "excellent  Things,  which  are  the  Joy  of  the  whole 
 Earth  and  Heavens  j  Light,  Life  and  Love.  Life  is  better  than  Light.- 
 For  Light  may  be  without  Life,  as  in  Flowers,  Precious  Stones,  and 
 the  Sun,  according  to  the  common  Opinion.  But  Life  comprehends 
 Light,  with  all  its  Beauties,  Perfections  and  Pieafantneflfes  •  after  an 
 eminent  and  tranfeendent  manner.  Life  is  Light,  heightned  above 
 itfelf,  to  a  more  excellent  Nature,  to  a  more  ample  Sphear,  to  3 
 Reflection  upon  itfelf,  to  the  Clofeft,  and  fweeteft  Union  of  all  its 
 Treafures  in  one  undivided  Point  with  itfelf,  unto  all  the  tendreft 
 Self- Embraces,  and  richeft  Self- Fruitions.  Love  is  as  much  above 
 Life,  as  Life  is  above  Light.  It  is  the  Band  of  all  Perfection.  Beauty 
 and  Joy  may  be  feparated  from  Life  •,  but  they  are  infeparable  from 
 Love. '  Life  hath  its  Ebbs  and  Flows,  its  Storms  and  Cairns;  Life  is 
 fleeting}  but  Love  changeth  not,  as  St.  P*«/teacheth  us.  When  that 
 which  is  perfett  cometh,  that  which  is  imperfect  paffeth  away ;  faith  St. 
 Paul  in  the  fame  place,  comparing  Love  and  Knowledge.  Know- 
 ledge is  the  intellectual  Life,  which  as  far  excels  this  Life  of  Senfe, 
 as  the  Sun  doth  the  Moon,  as  an  Angel  a  Brute  Creature.  Love  in- 
 finitely, excels  the  Intellectual  Life,  all  the  Forms,  all  the  fhining  of 
 Light,  of  Love,  of  Life,  of  Immortality,  of  Excellency  and  Light, 
 which  adorn  and  entertain  the  moft  Angelical  Minds ,  vanifh,  as 
 imperfed  Things,  like  Shadows  or  Stars,  at  the  Prefence  of  the  Day.-, 
 
 whet; 
 
(  ao8  ) 
 
 when  Love  flrineth  forth.  There  is  a  Glory  of  Light,  of  Life,  of 
 Excellency,  of  Joy  in  Love,  which  the  Conception  of  no  Angel  can 
 exprefs,  which  the  Underftanding  of  no  Angel  can  taice  in,  which  no 
 Angelical  Form  or  Ima^e  can  Figure  out,  or  confift  with.  But  Love 
 itfelf  takes  in  every  Light,  every  Life  with  all  their  diflintr.  Forms, 
 Perfections,  and  PleafantneiTes,  making  them  all  New,  Perfecl,  Eter- 
 nal, infinitely  above  themfelves. 
 
 If  Life  be  fweet  \  if  any  thing  in  Life  be  fweet  or  dear  to  you; 
 G  let  the  Grace  of  God  in  the  Gofpel  be  much  more  fweet  and 
 dear!     For  this  Grace  is  the  Love,  which  is  better  than  Life. 
 
 The  highefi  Love  is  the  fir  ft  Love,  the  Fountain  of  Love,  and 
 every  thing  that  is  Lovely.  Is  there  any  Love  any  where,  which  is 
 not  from  this  firft  Love?  Is  there  any  thing  any  where  Lovely,  which 
 is  not  the  Birth,  the  Image,  the  Work  of  Love?  How  abfolutely, 
 how  fovereignly  free,  and  fweet  then  is  the  Grace  of  God,  which  is 
 this  firft  Love,  the  Fountain  of  Love  in  which  firft  lies,  as  in  its 
 Fountain,  from  which  flows  every  thing  of  Love,  every  thing  that 
 k  Lovely?  What  can  there  be  of  Love?  What  can  there  be  Lovely 
 any  where  to  be  compar'd  or  joyri'd  with  this  Grace,  to  be  forefeen 
 by  if,  as  a  Motive,  or  an  Attractive  without  itfelf,  when  all  is  itfelf 
 in  its  Streams  and  Births,  which  adorns  or  delights  Heaven  or 
 Earth? 
 
 Who  that  hath  tafted  the  Sweetnefs  of  this  Grace,  and  known  the 
 Goodnefs  of  -it,  which  contains  all  the  good  Things  of  Light,  of 
 Life,  of  Love,  of  the  higheft  Life  in  it,  and  would  not  gladly  Sa- 
 crifice this  Light,  and  this  Life,  for  the  Glory  of  this  Grace,  and 
 change  this  Light,  this  Love,  when  they  are  fweeteft,  for  the  Bofom 
 of  this  Grace,  to  be  caught  up  into  the  Palace  and  Embraces  of  this 
 Love,  the  higheft  Love,  which  is  fo  much  fweeter  and  better  than 
 Life,  where  the  Light  (hines,  where  Life  flouriftieth  with  a  Sweet- 
 nefs, infinitely  more  fweet,  with  a  Glory  infinitely  excelling  ? 
 
 Nothing  is  fo  Natural  as  Life,  nothing  fo  free  and  fweet,  as  that 
 ^vhich  is  Natural.  With  what  Freedom  doth  a  living  Spring  pour 
 forth  his  Waters  into  a  great  River,  which  runs  along  thro*  many 
 Lands  by  Night,  and  by  Day,  for  many  Generations?  With  what 
 Freedom  doth  the  Sun  pour  fourth  Millions  of  Beams  every  Moment 
 ef  the  Day,  and  of  the  Night,  from  the  beginning  of  the  Creation 
 to  this  Hour?  Yet  is  he  as  full  of  Light,  as  when  he  was  frelheft, 
 firft  fprang  out  of  the  Womb  of  the  inviiible  Glory.  What  innume- 
 rable Motions  of  Life  are  endlefly  fpringing  in  the  Soul  of  Man? 
 What  innumerable  Images  of  Heavenly  Light  and  Love,  fpring  up 
 endlefly  in  the  Angelical  Minds?  How  infinitely  more  Natural  is  ths 
 
 Grace 
 
(    209    ) 
 
 GraceNof  God  to  him,  than  Waters  to  Fountains;  than  Light  to  the 
 Sun,  than  Life  to  the  Soul,  than  the  intelle&ual  Life  to  the  Angels  ? 
 O  ye  Sons  and  Daughters  of  Men!  In  what  overflowing  Floods,  in 
 what  Millions  of  Millions  of  Beams  and  Smiles,  in  what  innumerable 
 Forms  of  the  higheft  Light  and  Love,  doth  God  every  Moment,  by 
 Day  and  by  Night,  from  Eternity  pour  forth  the  Riches  of  his 
 Grace  into  your  Bofoms,  at  your  Feet,  round  about  you?  Yet  is  his 
 Grace  flill  the  fame,  as  rich,  and  as  full  in  his  Bread:,  as  at  the 
 firft.  Can  any  Sin,  any  Guilt,  any  Sorrow  refill  the  Sweetnefs,  the 
 Freedom,  the  fweet  Force  and  Fulnefs  of  this  Grace?  Shall  it  noc 
 overrun,  take  in,  fwallow  up  all  into  its  Rich,  Pleafant  and  Heaven- 
 ly Food? 
 
 They  call  that,  which  of  its  own  accord  drops  from  the  Honey- 
 comb, the  Live-Honey,  and  account  it  the  fweetelT.  The  Myrrh, 
 which  of  its  own  accord,  without  Force,  comes  forth  from  its  Tree, 
 is  the  moft  Precious.  What  is  there  to  be  compar'd  for  a  living 
 Sweetnefs,  for  an  inestimable  Precioufnefs  to  the  Grace  of  God,  which 
 flows  fo  freely,  fo  conftantly,  with  fuch  Freflinefs  and  Fulnefs  from 
 the  Heart  of  God  ?  This  is  Live-Honey  indeed  from  the  fweetefl 
 Honey-Comb.  This  is  precious  Myrrh  indeed  from  the  Tree  of 
 Life,  in  the  midfl:  of  the  Heavenly  Paradife.  O  fainting  Souls! 
 fufTer  this  Honey,  this  Sweetnefs,  Free-Grace,  to  drop  of  its  own 
 accord  from  this  Heart.  '  This  Honey-comb,  whence  all  Angels  and 
 Glorify'd  Spirits,  fuck  in  all  the  Sweetnefles  of  Grace  and  Glory,  of 
 Heaven  and  Eternity  -?  fuffer  it  to  drop  freely  into  your  Hearts :  So 
 fhall  your  Eyes  be  enlightned  to  fee  the  Light  of  Life,  and  the  Glo- 
 ries of  God.  O  dying  Souls !  Suffer  this  precious  Myrrh  of  Free- 
 Grace,  from  this  Tree  of  Life  and  Love,  freely  to  Weep  and  Bleed 
 itfelf  into  your  Bofom.  So  fhall  it  make  you  incorruptible  and  Im- 
 mortal, with  a  fweet  Smell,  breathing  from  all  your  Garments,  like 
 that  of  Paradife. 
 
 2.  The  fecond  Argument,  by  which  I  fet  forth  the  Sovereignty 
 of  Free-Grace,  is  the  Lovelinefs.  The  Grace  of  God  is  the  highest 
 Lovelinefs.  Jefus  Chrift  crys  out  to  the  Holy  Soul*,  How  fair  is  thy 
 Love,  my  Sifter,  my  Spottfe !  Cant.  4.  io.  How  fweet  is  the  Lovc- 
 llnion,  how  rich  is  the  Traffick  of  Love,  between  God  and  a  Saint ! 
 How  far  doth  it  excel  the  Merchandize  of  Rubies  and  of  Pearls  ! 
 God  himfelf  is  Ravifh'd  into  an  Holy  Extafy  of  Delight  and  Admi- 
 ration, in  beholding  the  Beauty  which  fhines  in  the  Heavenly  Love  of 
 an  Holy  Soul.  There  is  nothing  below  God  himfelf,  fo  lovely  in 
 Heaven  or  Earth,  as  that  it  can  exprefs  by  any  Comparifon  or  Simi- 
 tude,  the  Lovelinefs  of  a  Saint's  Love  to  Jefus  Chrift.  Both  thefe  Re.* 
 
 E  e  *  lations 
 
(   210   ) 
 
 Jations  of  a  Sifter,  a  Spoufe,  exprefs  it  to  be  the  faireft  and  fyveeteft, 
 the  livelieft  and  lovelieft  Image  of  Love,  next  to  the  Divine  Love  \ 
 the  firft  and  fulled  Refleftion  of  the  Divine  Love,  a  Spoufe- Love  to 
 itj  a  Twin-Love,  a  Siller- Love  to  it,  flourifhing  together  with  in 
 upon  the  fame  Root,  How  fair  is  thy  Love,  my  Sifter^  my  Spoufe! 
 
 if  the  Reflection  of  the  Sun-Beams  from  a  Plate  or  VefTel  of  Gold 
 here  below,  have  fo  much  fweet  Light,  and  cherilhing  Heat:  What 
 fweet  and  vital  Warmth,  what  Lovely  Luftre  have  thefe  Beams,  as 
 they  fpring  and  fhine  in  the  Bofom,  in  the  Cceleftial  Body  of  the 
 Sun?  if  the  fmiling  Face  of  a  Beautiful  Perfon  in  a  Lookiug-Glafs, 
 which  is  no  more  than  the  Reflection  of  the  Living-Face,  be  lovely 
 and  charming  \  What  Lovelinefs,  what  fweet  and  potent  Charms 
 hath  the  Life  in  it?  The  Love  of  a  Saint  is  a  fweet  Reflection  of  the 
 Divine  Love,  falling  in  immortal  Beams,  upon  the  pure  Gold  oCan 
 Holy  Heart,  and  from  thence  darted  back,  with  a  continual  Force, 
 upon  the  Heart  of  God.  The  Face  of  God  fmiling  Glorioufly,  with 
 all  the  PleafantnefTes,  of  the  firft  and  higheft  Love,  Ihines  out  direct- 
 ly upon  the  beloved  Soul:  This  new-born  Soul,  as  a  fpotlefs 
 Chryftal  form'd  into  a  clear  and  living  Looking- Glafs,  at  once, 
 drinks  into  itfelf  this  fmiling  Face  of  the  Divine  Love,  with  all 
 its  Divine  PleafantnefTes,  in  the  Lovelieft  and  Divineft  Figure  of  it, 
 and  reflefts  it  back  again  upon  the  Face  of  God,  Crowning  the 
 Eternal  PleafantnefTes  and  Glories  of  that,  with  a  new  Pleafantnefs 
 and  Glory  :  fo  endkfly  and  mutually  on  both  fides,  encreafing  both 
 the  Pleafantnefs  and  the  Glory.  But  if  the  Love  of  a  Saint  to  Jefus 
 Chrift,  which  is  the  Sun-Beams  reflected,  or  the  Face  in  the  Glafs, 
 caufe  Raptures  of  Joy  and  Wonder  ^  What  are  the  Beauties  m  the 
 Grace  of  God,  in  the  Love  of  God,  to  a  Saint  •,  the  Light  of  the 
 Beams  in  the  Bofom  of  the  Eternal  Sun,  the  living  Face  in  Eternity, 
 eloth'd  with  its  own  Native  Smiles,  and  Original  Sweetnefs  ?  What 
 Ruptures  of  Joy  and  Wonder  fhould,  nay  would  this  Love  caufe,  in 
 your  Spirits,  O  all  ye  Saints,  if  ye  beheld  it  with  the  Eyes  of  the 
 Mind,  with  the  Eye  of  Faith?  If  thy  Love  to  thy  God  be  fair,  is 
 not  the  Love  of  thy  God  to  thee,  moft'highly  fair?  This  is  the  firft 
 Love,  and  fo  the  firft  Lovelinefs.  This  is  Love,  faith  St.  John^  not  that; 
 we  lov'd  Um^  but  that  he  lov'd  us  firft-.  This  is  the  Grace  of  God, 
 this  is  Free-Grace,  the  firft  Love.  If  there  be  Lovelinefs  in  Love, 
 tne  firft  Lovelinefs  is  in  the  firft  Love.  Lovelinefs  is  the  Spring, 
 the  Life,  the  Perfe&ion  of  Love.  The  firft  Love  is  moft  Perfect,  and 
 fo  moft  perfectly  Lovely. 
 
 The  Grace  of  God  is  the  Fountain  of  Love,  the  firft  and  higheffc 
 Love,  which  is  alfo  the  firft,   the  higheft  Lovelinefs,  the  Fountain 
 
 of 
 
(  aIT  ) 
 
 of  Beauty.  O  the  Sweetnefs  of  the  Grace  of  God,  where  all  the  fweetefl 
 Beauties,  with  all  their  SweetnefTes  lie,  as  in  their  Fountain  !  O  the 
 Freedom  of  the  Grace  and  Love  of  God,  which  is  the  Fountain  of  Gar- 
 dens, the  Fountain  of  Beauty,  which  alone,as  it  flows  along,  maketh 
 every  thing  Beautiful  round  about  it!  O  the  Potency  and  Irrefiflible- 
 nefs  of  the  Grace  of  God,  in  which  the  Light  of  all  Beauty  (nines,  as  in 
 its  firfl  and  mod  Glorious  Head  or  Spring,  before  which  all  the 
 Darknefs,  all  the  Deformity  of  Sin  or  Sorrow,  are  weak  without 
 Strength,  flying  away,  and  vanifhing  as  the  Shades  of  the  Night  be- 
 fore the  Riling  Sun!  Lookup  with  an  Eye  of  Faith,  you  who  Mourn 
 over  the  Guilt,  the  Pollution,  the  Power  of  your  Sins  \  you,  who  fit 
 under  the  Mournful  Shade  of  any  Grief  or  Melancholy^  you,  whore- 
 fufe  to  be  Comforted,  becaufe  your  Beauty  and  Graces  are  not}  be- 
 caufe  your  Beautiful  and  Lovely  Objects  are  not ;  beca'ufe  the  lively 
 and  lovely  Sweetnefs  of  your  Soul  and  Spirits  is  no  more.  Behold  the 
 Grace  of  God,  the  firfl  and  highefl  Lovelinefs,  with  all  the  Beauties 
 of  Earth  or  Heaven,  with  all  the  Earthly  or  Heavenly  Obje&s,  in  the 
 highefl  Beauty,  with  all  that  was  ever  dear,thatcan  ever  be  delightful 
 or  defirable,  in  its  loveliefl  Drefs,  with  an  unfadingSweetnefs,  fetting 
 itfelf  before  your  Eyes,  laying  itfelf  in  your  Bofom,  never  to  be  taken 
 away  from  you.  Nothings  faith  St.  Paul,  foatlfeparate  us  from  the  Love  of 
 God,  which  is  in  JefutChrift,  Rom.  8.  38. That  is,  the  firfl,  the  highefl^ 
 the  Univerfal  Beauty,  the  Fountain  of  all  Beauties,  the  Brightnefsof 
 the  Glory  of  God.  Behold  the  Grace  of  God  at  the  fame  time,  as 
 a  Sun  of  Righteoufnefs,  that  is,  of  all  Divine  Beauties  and  Glories, 
 in  their  highefl  and  fweetefl  Luflre  rifing  upon  thee,  overfpreading 
 thee,  clothing  thy  whole  Perfon,  from  the  Crown  of  thy  Head  to 
 the  Sole  of  thy  Foot,  not  with  his  Beams,  but  with  himfelf *  fo 
 fwallowing  up  all  thy  Deformities  in  the  rich  and  fweet  Depth  of 
 his  Lovelinefs  and  Light,  making  thee  not  only  Righteous  and 
 Lovely,  but  the  Righteoufnefs  and  Lovelinefs  of  God  himfelf }  not 
 fuperficially  Lovely,  but  fubflantiaily  throughout,  all  of  the  beaten 
 Gold,  the  Divine  Lovelinefs ;  not  Lovely,  with  a  (ingle  or  particular 
 Lovelinefs,  as  iingle  Beams,  but  with  the  Sun  itfelf,  the  Union  of  all 
 Divine  Beauties  in  their  Head,  of  fine  and  foiid  Gold.  Behold  this 
 Grace  of  God  at  the  fame  time  rifing  up  within  thee,  as  the  Foun- 
 tain in  Eden,  the  Fountain  of  all  Beauties  and  Graces,  of  all  Love- 
 linefs and  Plea  fan  tnefles  in  Eternity,  not  only  refloring  to  thee  all 
 Beauties  and  SweetnefTes  of  thy  Sou!,  thy  Natural  Spirits,  thy  Body, 
 as  in  the  Spring  of  Youth,  of  the  New-Birth,  of  the  firfl  Paradife; 
 but  as  the  Eternal  Spring  in  the  Paradife  of  God,  in  the  firfl  Hea- 
 vens: Bleffed  are  they  who  keep  their  Eye  fix'd  upon,  and  have 
 their  Hearts  eftablifh'd  in  this  Grace.    How  Bleffed  is  the  Day  of 
 
 E  e  2  this 
 
(    113    ) 
 
 this  Grace,  dawning  at  the  New-Birth  upon  us !  How  great  are  the 
 Joys  and  Glories,  when  this  Day  grows  clearer  and  brighter  upon 
 us,  by  our  Growth  in  Grace  !  But  O,  how  are  all  BlefTednefies,  Joys 
 and  Glories  fumm'd  up  in  the  Moment  of  our  Death,when  this  lovely 
 Bridegroom  fhall  fet  himfelf  clearly,  compleatly  in  our  Eyes  and  £n> 
 braces  *,  when  this  Glorious  Sun  (hall  fhine  forth  in  his  full  Strength, 
 and  wrap  us  up  entirely  in  itfelf,  when  this  Heavenly  Spring  fhall 
 pour  forth  all  its  Sweetnefles  all  over  us,  and  diflblve  us  into  one 
 Flood,  one  Spring  of  Sweetnefs  with  itfelf!  Now  (hall  the  Grace  of 
 God,  or  the  Divine  Love  be  at  once  a  Sweetnefs,  perpetually  frefii 
 and  full  in  our  whole  Spirit ;  a  Lovelinefs  entirely  perfect  in  our 
 whole  Perfon  *,  a  Beauty  and  Sweetnefs  before  us  flourifhing,  and  that 
 for  us,  with  all  Immortal  Pieafantnefles  and  Joys,  with  all  Divine 
 Graces  and  Glories. 
 
 3.  My  laft  Argument  to  fet  out  the  Grace  of  God,is  its  Joyfulnefs. 
 Free-Grace  is  the  higheft  Joy.  The  Word  Grace  almofl  in  all  Lan- 
 guages fignifieth,  1.  Love,  whofe  Sweetnefs,  is  its  Grace,  and  is 
 exprefsM  by  a  Gracioufnefs.  2.  Beauty,  whofe  lively  and  fparkling 
 Luftre  is  the  Grace  of  Things,  and  maketh  them  Graceful.  3.  Joy, 
 which  like  Light,call'd  by  Learned  Men  the  Laughter  of  the  Heavens, 
 is  the  chiefeft  Grace  and  Ornament  of  every  Face.  Joy  is  Love,  and 
 Lovelinefs  in  Motion,  mutually  enjoying  one  another.  The  Heathens 
 fty'd  the  firfl:  and  chief  of  the  Graces,  Aglaia,  L&titia,  Joy.  Grace 
 and  Joy  in  the  Greek  Tongue  fpring  forth  from  one  Root,  and  have 
 a  very  near  Affinity,  x*V*  &  XA$*  fr°ro  x*'?<y*  The  Root  from  which 
 the  Greek  Word  Grace  is  deriv'd,  fignifieth  to  Rejoyce.  The  flour- 
 ing of  Pleafure  and  Joy,  in  any  Face  or  Spirit,  is  a  threefold  Grace, 
 of  Love,  of  Lovelinefs,  of  Delight,  in  which  it  flowTeth  forth,  and 
 imparts  its  Sweetnefles. 
 
 But  let  us  look  to  the  Scriptures.  God  hath  predestinated  us  to  the 
 Adoption  of  Children  by  Jefus  Chrislr  to  himfelf,  according  to  the  good 
 ■pleafure  of  his  Will',  unto  the  praifiiofthe  Glory  of  his  Grace,  in  which  he 
 hath  made  us  acceptable  in  the  beloved  one,  Epef.  1.  5,  6.  That  what 
 St.  Paul  calleth  the  good  Pleafure  of  his  Will,  v.  5.  he  calleth  his 
 Grace  v.  6.  Divines  fay,  that  this  Word  'EvcToxU,  good  Pleafure, 
 moft^rqperly  fignifieth  the  free,'  the  infinite  Grace  or  Love  of  God, 
 which  moyeth  him  to  Predeftinate,  Adopt,  Juftify,  San&ify,  Glo- 
 rify us.  The  Word  itfelf  hath  a  moft  fit,  full,  fweet  and  agreea- 
 ble Senfe.  It  Natively  and  Naturally  imports  a  fweet  and  full  Senfe 
 of  perfect  Satisfaction,  a  moft  high  Delight  and  Joy  from  this  Seofe, 
 the  moft  Harmonious,  the  pleafing  Acquiefcency  and  Reft  termina- 
 ting and  crowning  all  our  Motions,  It  figaifieth  firfl  a  Love  of  Com- 
 placency, 
 
(  "3  ) 
 
 placency,  or  higheft  Delight  -?  then  a  Love  of  Benevolence,  or  Good- 
 Will,  flowing  from  this  Delight. 
 
 The  Father  applieth  this  Word  from  Heaven  to  his  Son,  the 
 Lord  Jefus,  as  the  full  eft  Expreflion  of  all  Love  and  Joy  j  This  is  my 
 beloved  Son  in  whom  1  am  we/if  leafed.  All  the  Mufick  of  Heaven,  and 
 of  the  Godhead,  the  full  Complacency  of  higheft  Love,  and  Joy, 
 with  which  the  Divine  Nature  fummeth  up  all  its  Pleafures,  feals  up 
 its  Eternal  Reft  in  Jefus  Chrift,  that  is,  in  itfelf,  in  the  Brightness 
 anJ  Sweetnefs  of  its  own  Glories,  are  all  comprehended  in  this  one 
 Word,   well-pleafed. 
 
 But  I  ftiall  endeavour  to  open  to  you  the  fweet  Force  of  this  Scrip- 
 ture ',  Having  predeftinated  us  to  the  Adoption  of  Sons  by  Jefus  Chrift  in 
 himfelf,  according  to  the  good  pleafure  of  his  will,  Ephef.  t.  5.  by  five 
 feveral  Steps }  and  fhall,  with  the  fame  Labour,  open  this  to  you, 
 how  the  Grace  of  God  is  the  higheft  Joy,  and  how  the  Nature  of 
 the  Divine  Grace,  thus  unveii'd,  makes  it  clearly  to  appear  the 
 mod  Free,  the  moft  Sweet,  the  moft  Powerful  and  Irrefiftible  of  all 
 Thing9.     I  will  begin  then  with  the  firft  Step. 
 
 1.  The  Will  of  God  is  the  higheft  Good.  The  Objeft  is  the  Perfecti- 
 on of  every  Faculty.  The  Objeft,  and  fo  the  Perfection  of  every 
 Will  is  Good,  of  the  higheft  Will,  the  higheft  Good.  The  Divine 
 Will,  and  its  Objefr,  its  Perfedion,  are  not  two,  but  one.  Other- 
 wife  the  Will  of  God  fhould  be  in  its  own  abftra&ed  Nature,  in  it- 
 felf, imperfect.  Upon  this  Ground  Divines  fay  generally,  and  truly* 
 that  the  Divine  Under/landing  is  the  firft,  the  fupream,  the  univer- 
 fal  Truth,  the  Fountain  of  Truth,  the  Meafure  of  U  :  The  Divine 
 Will  is  the  firft,  the  higheft,  the  univerfal  Good,  the  Fountain  of 
 Good,  the  only  Meafure  of  all  Good,  the  only  Good  in  every  good 
 Thing. 
 
 2.  The  higheft  Goodnefs  is  all  Kinds,  all  Degrees  of  Good  in  one,  height' 
 ned  above  all  Degrees  or  Bounds.  The  Goodnefs  of  the  Divine  Will 
 is  an  innumerable  Company  of  Excellencies,  every  Excellency  at  its 
 utmoft  Height,  all  thefe  Excellencies  at  this  Height  in  one. 
 
 3.  This  higheft  Good  of  the  Divine  Will  is  ever  in  the  higheft  Activity. 
 It  is  a  Pure,  Perfedr,  Eternal  A&.  It  uncefTantly  a&etb  within  itfelf, 
 towards  itfelf,  at  the  Height  of  all  its  Beauties  and  SweetnelTes,  with 
 the  moft  melodious,  harmonious,  agreeable  Motions,  or  Afttvity, 
 without  any  Mutation,,  Ceftation,  or  Change. 
 
 4.  This  high  Activity  of  the  higheft  Good  in  the  Divine  Will,  is  the 
 higheft  Joy. '  This  is  all  the  Excellencies  of  the  Divine  Nature,  at 
 their  moft  exalted  Height,  burning  up  into  one  moft  clear*  moft 
 pure  Flame  of  fweetelt  Joy  ^  diflblybg  themfelves  into  one  tranf- 
 
 pares! 
 
( *'+  % 
 
 .parent  snd  foinirrg  Sea  of  fofceft  and  dearefl;  Delight  This  is  the 
 firft  Joy,  the  Fountain  of  Joy,  'the  molt  high,  the  univerfal  Joy. 
 
 5.  This  highefl  Joy  in  the  Divine  iVtllr  being  without  Meafure, 
 without  Bounds,  unmeafurably,  boundlefly,  endlefly  purtth  forth  it* 
 felf  into  the  Perfons  of  the  Saints,  As  it  flows  forth,  it  cafteth  and 
 formeth  itfelf  into  the  Perfons  of  the  Saints,  from  the  Beginning  to 
 the  End,  firft  in  the  Heart  of  the  Father,  as  their  Root  in  Eternity, 
 and  in  the  Bofom  of  the  Son,  their  Native  Soil,  their  Heavenly 
 Country,  where  they  eternally  flonrifh  upon  their  proper  Rob!-: 
 Then  it  bringeth  forth  icfelf  in  the  Perfons  of  the  Saints,  as  they 
 are  in  themfelves  in  their  Creation,  according  to  their  proper  Order 
 and  Time. 
 
 It  is  faid  of  God  in  the  Prophet,  That  he  exaiteth  himfelfto  he  G  ra- 
 tions, If.  30.  18.  The  Sea,  by  its  innate  Heat  and  Spirits,  boils  up 
 to  an  high  and  full  Sea;  then  from  that  Height  and  Fulnefs  it  pour- 
 eth  forth  itfelf  into  innumerable  Rivers  in  the  Bofom  of  the  Earth. 
 Thus  the  Divine  Nature,  being  Love  itfelf,  and  Lovelinefs  boil'd 
 sp  to  an  high  and  full  Sea  of  Divine  Joy,  flows  forth  all  round  aboue 
 it  into  the  Bielfed  Perfons  of  innumerable  Saiuts,  as  fo  many  Streams 
 of  Divine  Love,  Beauty  and  Joy,  running  along  in  the  Bofom  of  the 
 tJLord  Jefus. 
 
 I  have  now  finiftTd  my  three  Arguments,  by  which  I  defign'd  to 
 illuftrate  and  confirm  the  Soverainty  of  the  Grace  of  God  in  the 
 Oofpel.  All  three  amount  to  this:  God  in  the  Simplicity,  Sove- 
 •rainty  of  the  Divine  Nature,  is  the  firft  and  higheft  Love,  the 
 Fountain  of  Things.  This  Love  bringing  forth  icfelf  into  the  molt 
 proper,  and  the  raofl  perfect  Image  of  itfelf,  is  the  firft  and  highefl 
 Beauty,  or  Lovelinefs.  Thefetwo,  Love  and  Beauty  in  rhe  Divine 
 Nature,  mutually  embracing,  diffufing  themfelves,  multiplying  and 
 propagating  themfelves  endlefly,  in  the  Bofom  of  each  other,  into 
 all  Forms  of  pureft  Lovelinefs  and  Love  in  one,  bring  forth  the  firft 
 and  highefl:  Joy.  God  calling  off  all  Veils,  removing  all  Diftances, 
 bringing  forth  himfelf  clearly,  breaking  forth  into  full  Glory,  as  a 
 molt  Pure,  Eternal  Flame  of  highefl:  Love,  Lovelinefs  and  Joy  all  in 
 one^  fo  taketh  hold  of  the  Soul,  enlightning,  enlivening,  heating, 
 heightning,  railing,  refining,  tranflating,  transforming  it  into  one 
 Pure,  Immortal  Flame  of  Heavenly  Love,  Beauty  and  Joy  with  itfelf. 
 This  is  the  Grace  of  God  in  the  Gofpel.  I  will  now  pafs  to  fome 
 Application  of  this  Doctrin. 
 
 life  1 .  Let  us  take  heed  of  being  Enemies,  or  Strangers,  to  the  Grace 
 ■■rf  God.  The  Grace  of  God  hath  no  Enemies,  but  Strangers.  There 
 ere  three  forts  of  Enemies  to  the  Grace  of  God.     1.  The  Profane 
 
 Heathen. 
 
(  *»5  ) 
 
 Heathen*     2.  The  Devout  Jew.     3.  The  Wanton  Chriftian,    Rove  not 
 far  into  your  Thoughts  for  thefe  three.    Let  us  look  with  a  jealous 
 Eye,  and  fee,   if  we  find  not  all  thefe  three  too  frequently  in  the 
 midft  of  our  Holieft  Affemblies  j  if  we  find  not  all  thefe  three  in  our 
 own  Bofoms,  at  leaft  in  different  Times  or  Tempers. 
 
 1.  The  firfi  Enemy  to  the  Grace  of  God  is  the  Profane  Heathen:     Joh, 
 18.  37,  38.  Jefus  faidj   for  this  end  was  I  born ,   for  this  caitfe  came  T 
 into  the  world,    to  bear  witnefs  to  the  truth,     Pilate  negle&fully,    as  ia 
 Difdain  or  Defpair,  replies,    What  is  Truth?    And  fo  he  goes  out. 
 The  Truth,    to  which  Chrifl  there  teftifies,    is  this }    that  he  is  a 
 King.     How  is  the  Lord  Jefus  a  King?    My  Text  teacheth  us, 
 Grace  reigns  thro*  Jefus  Chrifi.     Grace  is  the  King   in  the  Perfon  of 
 Chrifl: :    Chrifl:  is  King,    as  he  is  Grace   itfelf,    Love  itfelfin  the 
 Brightnefs  of  its  Glory,  in  the  Sweetnefs  of  all  its  Joys,  in  a  Living 
 Immortal  Perfon,   in  the  Divine  and  Human  Nature,   m  both  the 
 fame  Perfon,  the  fame  /Eternal  Grace   and  Love,    God  Blefled  for 
 ever.     This  is  the  Truth,    which  Jefus  Chrifl  came  into  the  World 
 to   bear  witnefs  to,    the  Soverainty  and  Kingdom  of  Grace,   or 
 Love  in  his  own  Perfon.    Upon  this  he  is  faid  to  come  full  of  Grace 
 and  Truth,  Job.  1.  Jefus  Chrifl:  himfelf  is  the  Truth  of  this  Grace. 
 Heisin  his  whole  Perfon,    in  both  his  BlefTed  Natures,    in  all  his 
 Virtues,  Offices,  A&ions  and  Sufferings,    Love  in  its  Kingdom*  in 
 its  higheft  Freedom,    Sweetnefs  and  Power,    defcending  thro'  all 
 Forms  of  Things  to  the  lowed,  afcending  again  far  above  all,    that 
 he  may  in  all  fow  himfelf  as  the  Seed  of  Divine  Love,    fpring  up 
 into  a  perfect  Tree,   into  the  ripe  Fruit  of  Heavenly  Love,   and  fo 
 carry  up  all  wkh  him  into  the  Paradife,   or  Kingdom  of  this  Grace 
 and  Love,  where  it  is  in  its  Glory  far  above  all  Heavens.     To  the 
 Truth  of  this  Grace,  Jefus  himfelf,  all  the  Holy  Scriptures,    the  Mi- 
 nifters  of  the  Gofpel,  all  the  Saints,   the  Eternal  Spirit,    the  Spirit 
 of  Grace  in  all  thefe  beareth  witnefs.     Who  art  thou  now,  that 
 hearing  great  Things  fpoke  of  this  Grace,  this  Love  of  God  in  the 
 Gofpel,  reigning  over  the  Powers  of  Sin,  Sorrow  and  Death,  when 
 they  are  higheft,    reigning  with  a  foverain  Freedom,  Sweetnefs  and 
 Power,  by  which  it  fubdues,  and  goes  on  to  fubdue  all  Hearts,  all 
 Things  to  itfelf?  Who  art  thou  now,  that  with  a  careiefs,  contemp- 
 tuous, unbelieving  Spirit,    which  accounteth  the  tuoft  facred  and 
 molt  feafd  Myfteries  of  Divine  Love,  as  pieafant  Stories  and  Songs, 
 in  a  Romance,    cryeft  out,    What  is  this  Grace  ?    Thou  now  art  a 
 Stranger,  an  Enemy  to  this  Grace,    Thou  art  among  the  Profane 
 Heathen. 
 
 Th 
 
( *i6 ) 
 
 i.  Thefecond  "Emmy  to  the  Grace  of  God.  is  the  Piotts  and  Devout  Jew* 
 As  the  Jews  of  old  fa  id,  We  know  that  God /pake  to  Mofes^  but  for 
 this  Man,  this  Jefus,  we  know  not  whence  he  is,  Joh.  9.  29.  So  the 
 &me  Jewijh  Spirit  fpeaketh  at  this  Day,  in  the  Language,  and  in 
 the  Hearts  of  many,  who  bear  the  Name  of  Chriftians,  who  feem 
 to  be  Branches  of  the  Vine,  and  are  x^nly  Grafts  upon  the  old  Olive 
 Tree.  We  know,  fay  they,  that  the  Scriptures  are  of  God,  and 
 they  every  where  command  us  to  fear  God,  and  to  keep,  his  Com- 
 mandments}  to  work  out  our  Salvation  with  Fear- and  Trembling  ,  to 
 make  our  Galling  and  Election  fare.  We  underftand  not  this  Free- 
 Grace,  this  Abfolute  and  Soveraign,  this  llnconfin'd  Love  ^  a  Love 
 without  Beginning,  without  Condition,  without  Terms  or  Limit, 
 without  End  }  a  Love  flowing  of  its  own  accord,  from  its  Well-head 
 in  Eternity,  with  an  even,  undifturb'd  Stream  thro'  all  Unevennefles 
 of  States  and  Tempers  to  Eternity  ^  a  Love,  giving  the  Soul  Being 
 and  Birth  from  itfelf,  carrying  it  along  in  the  Bofom  of  its  own  full 
 and  BlefTed  Flood  thro'  all  Varieties  of  Beauty  and  Deformity,  Light 
 and  Darknefs,  Life  and  Death,  Solaces  and  Sorrows,  making  all  to 
 the  Soul,  the  Soul  in  the  midft  of  all,  Beautiful  in  its  own.  Divine 
 Beauties,  fweetly  plealirfg  and  pleas'd  in  its  own  facred  Sweetfiefl'es, 
 thus  rolling  along  with  it  into  the  mining  Abyfs  of  all  Beautieiiand 
 SweetnelFes,  the  naked  Embraces  of  the  Godhead  in  Eternity.  How 
 much  rather,  faith  the  zealous  and  fevere  Pharifee,  doth  ail  this 
 feem  a  curious,  well-contriv'd  Fable,  fprung  from  Fancy,  forming 
 to  itfelf  an  airy  Happinefs  in  a  Dream,  or  Romance }  much  rather 
 than  a  fober  Truth,  on  which  we  may  build  good  Works,  profitable 
 to  Men,  the  Eternal  Safety  of  Souls,  and  the  Glory  of  a  Wife,  a 
 Juft,  a  Jealous,  an  Holy  God? 
 
 3.  The  third  Enemy  to  the  Grace  of  God  is  the  Wanton  Chriftia/t.  This 
 is  of  two  forts.  The  firft  loaths  this  Heavenly  Manna.  The  Sweet- 
 nefs  and  the  Abundance  of  this  Love  makes  it  unfavoury  to  him. 
 All  Grace,  all  Love,  nothing  but  Grace,  nothing  but  Love  fet  before 
 him,  by  Day  and  by  Night,  Day  after  Day,  makes  the  Grace  of 
 God  as  infipid  to  him,  as  the  Manna  was  to  the  Jews  in  the  Wilder- 
 nefs-,  when  they  were  fed  conftantly  with  it,  altho'  it  be  both  the 
 Bread  and  Wine  of  Angels,  and  Glorify'd  Saints  above.  The  fe- 
 cond  fort  of  Wanton  Chriftians  turn  the  Grace  of  God  into  Wan- 
 tonnefs,  make  this  pure  and  precious  Love  of  the  Spirit,  an  Argu- 
 ment for  the  vile,    unclean  Lufts  of  the  Flefh,    whofe  Damnation  is 
 
 jufl. 
 
 In  a  Word,  All,  who  receive  not  the  Grace  of  God  believing}  all,. 
 who  mingle  the  Heavenly  Wine  of  this  Grace,  the  pure  Juice  of  the 
 
 rich 
 
(  217  ) 
 
 rich  Grape  from  the  true  Vine,  the  Heart  of  the  Lord  Jefus,  with 
 the  Water  of  any  created  Power,  Excellency,  Will,  or  Work ;  all 
 who  confine  the  Freedom,  who  fubject  to  any  Love  the  Soveraignty, 
 who  {lain  the  Pure  and  Divine  Beauty,  who  allay  the  unmixt  and 
 infinite  Sweetnefs,  who  limit  the  Power  of  this  Grace,  all  thefe  are 
 Enemies  to  it.  Whoever  is  an  Enemy,  is  alfo  a  Stranger  to  the 
 Grace  of  God.  They  only  can  be  Enemies  to  this  Love,  who  a 
 ignorant  of  the  Nature  of  it.  If  thou  kneweft  the  Love  of  God, 
 what  a  Godhead  it  hath  in  itfelf,  what  Eternity,  what  Infinitenefs  of 
 Beauty,  of  Power,  of  Sweetnefs,  of  Freedom,  of  all  that  is  Pure, 
 Precious  and  Pleafant,  with  the  molt  abfolute  and  unmixt  Simplicity-, 
 thou  wouldft  feek  and  receive  from  this  Love  alone,  ail  Light  for 
 thine  Underftanderfting,  all  Love  and  Joy  for  thy  Will,  all  Grace 
 and  Glory,  Life  and  Immortality,  for  thy  whole  Spirit,  Soul  and 
 Body.  This  Love  alone  Ihould  be  thine  own  Fountain,  from  this 
 fhouldall  thy  Streams  run  abroad:  Thou  wouldft  now  drink  of  this 
 Well,  and  never  thirft  more  after  the  Waters  of  any  other  Stream, 
 or  Spring:  Thou  wouldft  have  faid,  Now  I  dwell  in  God,  in  the 
 naked  Bofom  of  my  Jefus,  my  God,  my  Beloved,  when  I  dwell  in 
 this  Love.  Now  my  Jefus,  my  God,  my  Beloved,  with  his  naked 
 Beauties,  dwells  in  my  naked  Spirit,  when  this  Love  dwells  in  me, 
 when  all  the  Chambers  of  my  Soul  and  Senfes,  of  my  whole  Body 
 and  Spirit,  are  taken  up  and  fill'd  with  the  precious  and  pleafant 
 Treafures  of  this  Love.  When  upon  all  is  written,  Grace,  Grace, 
 nothing  but  Chrift,  nothing  but  Love.  This  Love  is  all,  the  Anoint- 
 ing, and  the  Anointed  one  ^  the  Heavenly  Bridegroom,  and  the 
 Heavenly  Bride,  fpringing  forth  from  his  Side,  or  rather  from  his 
 Heart,  in  his  Bofom. 
 
 St.  Paul  fpeaketh  of  fome,  who  corrupt  the  Word  of  God,  as  Vint- 
 ners corrupt  Wine,  by  mingling  it.  They,  who  mingle  any  thing 
 with  the  Grace  of  God,  corrupt  it,  that  it  is  now  no  more  Grace. 
 Gratia  eft  nullo  modo  Gratia^  fmon  fit  omni  modo  Gratuita,  Grace  is 
 no  Grace  at  all,  if  it  be  not  all  Grace,  every  way  fweet  and  free. 
 
 All,  who  add  any  thing  to  the  Grace  of  God,  take  from  it.  All, 
 who  take  any  thing  from  the  Freedom,  the  Sweetnefs,  the  Purity, 
 the  Power  of  this  Grace,  are  Strangers  and  Enemies  to  it.  He  th3& 
 truly  fees  God,  fees  nothing  befides  God.  He,  who  hath  ever  had  any 
 right  Tafte  of  the  Grace  of  God,  can  never  after  relifh  any  thing 
 befides  this  Grace,  Grace  alone,  Grace  unmixt. 
 
 Rev.  22.  1 8,  19.  God  teftifieth  to  4//,  that  hear  the  words  of  the  book 
 of  that  Prophecy:  If  any  Man  (hall  add  to  thofe  words ,  God  fhall  add  to 
 him  the  Plagues  written  in  that  Book  :    If  any  Man  fhall  take  from  the 
 
 F  f  word; 
 
(  *l8   ) 
 
 words  of  that  Bool,  God  Jli all  take  from  him  his  fart  out  of  the  Book  of 
 Life,  out  of  the  Holy  City,  out  of  the  Good  Things  written  in  that; 
 Book. 
 
 The  Word  of  God  is  all  of  it  throughout,  the  Word  of  his  Grace, 
 A€t.  20.  32.  You,  who  now  hear  or  read  this  Word  of  Grace 
 publifn'd  from  Heaven,  as  a  Golden  Chain  from  the  Heart  of  God 
 let  down  into  your  Bofoms  to  draw  up  your  Hearts  to  Heaven  \  as 
 the  Golden  Beam  of  Divine  Beauty  and  Love  letdown  from  the  Face 
 and  Eye  of  God  into  your  Souls,  to  enlighten,  to  allure,  to  attract 
 you  to  the  deareil  and  everlafting  Embraces  of  the  God  of  .all  Grace, 
 be  warned,  be  inftru&ed,  be  wife.  Receive  this  Grace  in  its  Sim- 
 plicity. Simplicity  is  the  Holinefs,  the  Beauty,  the  Fower,  the 
 Glory,  the  BklTednefs  of  the  Divine  Nature.  Simplicity  is  the  Pu- 
 rity, the  Beauty,  the  Sweetnefs,  the  Strength,  the  Glory  of  the  Blef- 
 fednefsof  the  Divine  Grace  to  God  frimfelf,  and  to  all  his  Saints. 
 Take  heed,  fear  and  tremble  to  add  any  thing  to  this  Grace,  or  to 
 take  any  thing  from  it.  If  thou  add  any  thing  of  the  Creature,  of 
 the  Will,  the  Reafon,  the  Power,  the  Works  of  the  Creature  upon 
 Merit  or  Congruity,  as  fore-feen  or  fore-going,  as  concomitant  or 
 antecedent,  thou  adde££  fo  much  Care,  Fear,  Sorrow,  Lofs  to  thy 
 Life}  fo  much  of  Darknefs,  Anguifh,  Horror  and  Defpair  to  thy 
 Death  \  fo  much  Fire  and  Torment  to  thyfelf,  after  Death,  in  Hell. 
 If  thou  take  any  thing  from  the  Grace  of  God,  from  its  Freedom, 
 Sweetnefs,  Parity,  Power,  Greatnefs,  Glory,  thou  takefl:  fo  much 
 from  the  Holinefs,  the  Heavenlinefs,  the  Reft,  the  Sweetnefs  of 
 thine  own  Soul  in  Life}  thou  takefl:  fo  much  from  thine  own  Peace 
 and  Pleafantnefs  in  Death  *,  thou  takefl:  fo  much  from  thine  own 
 joys,  Glories  and  Triumphs  in  Heaven,  in  the  Society  of  all  Blefled 
 Angels  and  Spirits,' the  Lord  Jefus  and  the  Father,  to  all  whom  this 
 Grace  is  the  Banquet  of  Wine,  which  makes  all  their  Hearts  glad. 
 This  Grace  is  the  Golden  OyJ,  which  anoints  all  their  Heads  and 
 Faces,  making  them  to  fhiue  and  fend  forth  a  fweet  Perfume,  as 
 they  feafl  together,  and  reioyce  in  each  other  thro5  this  Grace, 
 which  is  the  Love,  the  Loreliuefs  and  Joy  of  the  Godhead  all  in  one, 
 pour'd  forth  as  an  Oyntment  upon  all. 
 
 Qbj,  Doth  any  one  now  fay,  What  {hall  I  do,  that  I  may  be  no 
 more  a  Stranger,  and  fo  an  Enemy  to  this  Grace  ?  I  anfwer  to  this 
 Perfon,  whoever  he  be. 
 
 Anfvo.  Receive  this  Grace.  Obj.  Thou  (till  repiyeft,  What  fhall 
 I  do,  that  I  may  receive  this  Grace?  Anfa.  Obferve  thefe  three 
 Rules. 
 
 1.  Look 
 
(  3I9  ) 
 
 i.  Loot  to  the  Grace  of  God  to  give  itfelf  Reception  in*  thine  Hem,    to 
 take  thee  of  its  own  accord,    by  its  own  moft  gracious  Power  and 
 Operations  after  the  fweeteft  manner  into  its  own  Bofora.     The 
 Grace  of  God  is  foverainly  Free,    Sweec  and  Potent}   it  will  rife 
 upon  thee,  as  the  Light  \  it  will  come  down  upon  thee,  as  the  Dew 
 upon  the  Lilly,  as  the  gentle.  Showers  upon  the  New-mown  Grafs } 
 it  will  change  thee  into  itfelf,  as  the  Wax  to  the  Seal,  as  the  Day  to 
 the  Light  -,  it  will  make  thee  to  fpring,  as  the  Herbs  and  the  Flower. 
 It  will  be  an  Eye  to  thee,  to  take  in  the  fweet  Beams  and  Openings 
 of  the  Face  of  God,  with  which  it  Ihines  forth  upon  thee.   Jc  will  be 
 an  Ear,  by  which  thou  (halt  hear  the  Heavenly  Melodies,  the  joyful 
 Sound,  with  which  it  charms  fo  wifely  and  fweetly,    with  which  it 
 charms  Angels  and  Saints,   in  Heaven,    on  Earth,    yea  the  greateit 
 Sinners,  and  draws  them  to  itfelf.     It  will  be  an  Hand  to  thee,  by 
 which  thou  (halt  take  hold  of,  and  receive  all  thofe  good  Things  of 
 Righteoufnefs,  of  Glory,  of  Ch rift,    of  the  Spirit  of  the  Father,  of 
 Heaven,  of  Eternity,  which  it  offers   to  thee  with  fo  much  Svveec- 
 nefs,  Freedom  and  Power.      It  will  be  a  new  Heart,   an  Heart  of 
 Flelh  in  thee,   which  (hall  underftand  this  Grace  of  God,  melt  with 
 the  Senfe  of  its  Sweetneffes,   rejoyce  m  its  Freedom,    be  fubdu'd  to 
 k,  by  its  Glorious  Might  and  Power  •,  ?nfwer  it,  and  eccho  to  it  in  its 
 Purity,  Power,  Sweetnefs  and  Freedom.     Say  now  to  the  Grace  of 
 God,  Thou  art  the  Potter,  and  1  the  Clay  \    form  thou  me  to  thyfelf, 
 for  thyfelf,  and  fill  me  with  thyfelf.     This  is  the  firft  Rule. 
 
 2.  Walt  for  this  Grace,  wait  upon  this  Grace  with  Hope,  with 
 Confidence  in  thine  Hope,  with  Joy  in  thy  Confidence.  The  Holy 
 Ghoft  faith,  We  are  the  Houfe  of  Chrift,  if  we  hold  fa  ft  the  Confidence, 
 and  the  Rejoycingfrm  unto  the  End,  Heb.  3.  4.  and  We  are  Partakers 
 of  Chrift,  if  we  hold  the  beginning  of  our  Confidence  ftedfafl  unto  the  end, 
 v.  14.  We  become  the  Houfe  of  Chrift,  by  being  Partakers  of  Chrift ; 
 for  Chrift,  as  a  living  and  precious  Corner-ftone,  grows  up  into  us, 
 unto  a  living  Temple  or  Palace  to-himfelf,  and  to  his  Father.  We 
 become  a  Spiritual  Houfe  or  Temple  unto  God,  by  being  one  Spirin 
 with  the  Lord  Jefus,  who  in  the  Spirit,  as  he  is  a  Spirit,  and  in  the 
 Capacity  of  a  Spirit,  is  the  Anti-Type  to  the  Jewijh  Temple,  the 
 Subftance  to  the  Shadow.  Jefus  is  the  Brightnefs  of  the  Glory  of 
 God,  the  pureft  and  moft  perfect  Out-fhining  of  God  in  his  pureft 
 aud  moft  perfed  Glory.  The  Glory  of  God  in  the  Gofpel,  is  his 
 higheft  Glory.  The  Grace  of  God  is  this  Glory,  theGiory  unveil'd, 
 the  Glory  in  the  higheft. So  the  Angels  joyn  by  their  Song,Grace  and 
 Glory  both  in  one,  Glory  to  God  in  the  highest,  Peace  on  Ea'th.  Good- 
 Will  to  Men.    This  Light  of  the  Glory  of  God  ihines  in  the  Facs  or 
 
 F  f  2  Perfoa 
 
(     Q,2Qr   ) 
 
 Perforv  of  Chrift  •,  He  comes  in  the  Gofpel  full  of  Grace  and  Truth  ; 
 full  of  that  Grace,  which  is  the  Truth  of  all  Love,  and  lovely  Things 
 lhadowed  by  Nature  on  Earth,  or  in  Heaven  ;  Typified  by  the  Dif- 
 pofition  of  Angels  with  a  higher  Glory  under  the  Law.  This  Grace 
 is  the  Love  and  Lovelinefs  of  the  Divine  Nature  in  its  own  trueft 
 and  eternal  Form,  in  the  Perfection  of  Beauty  and  Sweetnefs.  This 
 is  the  Light  of  the  Glory  of  God,  the  Flower  of  Divine  Light,  the. 
 Sun-fhine  of  the  Godhead.  Jefus  Chrift  in  the  Gofpel  comes  full  of 
 this  Grace,  His  Blefltd  Perfon  comes  all  composed  of  this  Grace. 
 He  is  replenifn'd  within  and  without  in  his  whole  E  (Fence,  Divine 
 or  Human  in  all  his  Powers  and  Operations  with  this  Grace.  He  is 
 the  Lovelinefs  and  Love  of  the  Godhead  in  an  Eternal  Perfon,  in  a 
 Divine  and  Human  EQence,  pouring  forth  itfelf  in  its  higheft,  fweet- 
 cft  Luftre  and  Life,  with  Millions  of  Beams,  endlefs  Floods  into  the. 
 Boforn  of  a  low,  loath'd,  loft  Spirit,  to  become  to  it  at  once  a  Refur- 
 re&ion  and  Life,  a  Marriage-Day  and  a  Bridegroom,  with  alKhe 
 Ornaments,  Joys  and  Triumphs  of  a  Royal  and  Glorious  Marriage- 
 Day.     , 
 
 Awaken  all  thy  Senfes  within  and  without,  O  Sinner,  to  the  joy- 
 ful Sound  of  this  Grace,   of  this  Marriage- Day.     This  fhall  be  thy 
 Marriage- Day,  a  Day  of  Grace  to  thee,  if  thou  wile  hear  and  obey 
 the  Word,  the  Invitation,  the  Heavenly  Call,  the  Heavenly  Woo- 
 ing of  this  Grace.     Hope  in  this  Grace :  Be  Confident  in  this  Hope i 
 Rejoyce  in  this  Confidence  :   Hold  faft  a  confident  Hope  :   Hold  faft 
 a  joyous  Confidence :  Stand  firm  to  the  End  in  the  Confidence  and 
 the  Rejoycing  of  Hope,   founded  and  terminated  upon  this  Grace. 
 So  (halt  thou  be  made  Partaker  of  this  Grace  in  the  Perfon  of 
 Chrift}  and  of  the  Perfon  of  Chrift  in  the  Riches  and  Sweetnefs  of 
 this  Grace.    So  (hall  this  Grace,   with   its  Eternal  Gracefulnefs  of 
 Divine  Beauty,  and  Gracioufnefs  of  Divine  Love,   grow  up  into  an 
 Heavenly  and  Eternal  Houfe  in  thee  \    of  which  Houfe  this  Grace. 
 which  is  the  Light,  Brightnefs  of  the  Glory  of  God  in  all  its  moft 
 naked  Graces  and  Sweetneftes,  fhall  be  the  Materials,   the  Furniture, 
 the  Inhabitant  of  this  Houfe.    Such  an  Houfe  of  Glories  and  Delights 
 fhalt  thou  be  now  to  thy  Jefus.     Such  an  Houfe  lhall  thy  Jefus  be  to 
 thee,  while  thou  in  the  golden  Marriage-Knot,   and  fweeteft  Fel- 
 lowfhip  of  this  Grace,  art  made  one  Spirit  with  thy  Jefus  -0  and  that 
 one  Spirit,  the  Spirit  of  Grace  and  Glory. 
 
 Jam.,  i.  5,  6.  We  are  commanded^  ask  Wifdom  of  God,  whoglveth 
 freely  \  and  to  ask  nothing  doubting.  Wifdom  is  this  Houfe,  this  Build- 
 ing of  Grace,,  this  Jefus,.  all  full  of  Grace.  God  giveth  this  Wif- 
 dom freely.    It  is  in  Greek  Amply.    Natural  Agents  work  without 
 
 Deiibe- 
 
(    "*    ) 
 
 Deliberation  or  Referve  ;  fo  they  are  faid  to  work  (imply;-  and  up-- 
 on  this  ground,  to  work,  adextremum  virium,  to  the  utmoft  of  theiir 
 Force  and  Capacity.  Thus  the  Fire  burns,  the  Sun  fhines,  Thus  ■ 
 God  gives  Grace,  according  to  the  Simplicity  of  the  Divine  Nature, 
 from  Eternity  to  Eternity,  infinitely  without  delay  or  meafure,  like 
 a  Gody  with  the  whole  Power  and  Force  of  this  Godhead.  It  is  no- 
 thing fo  natural  to  Fire  to  burn,  to  the  Sun  to  fhine  ;  as  it  is  in  God  to 
 communicate  himfelf  in  his  Love  and  Lovelinefs.  O  do  thou  then  with 
 the  fame  Simplicity,  with  the  fame  Freedom,  with  the  utmofl  Ca- 
 pacity and  Force  of  thy  whole  Spirit  and  Perfon,  without  Delibera- 
 tion, Delay,  or  Referve,  ask  this  Grace  of  Grace  ;  wait  for  it  with 
 a  Confidence  of  Hope;  take  it  in  with  Confidence  and  Rejoycing, 
 conftantly,  firmly  unto  the  End. 
 
 3.  Seek  the  Grace  of  God  alone.     See  and  feek  all  Things  in  the  Grace 
 of  God :   All  Fulnefs  drvelleth  in  Chrift,    even  the  Fulnefs  of  the  Godhead^ 
 Colof  1.  9.  and  2.  9.  Chrift  is  /////  of  Grace,  Joh.  1.   14.     The  Ful- 
 nefs of  Chrift  is  a  Fulnefs  of  Grace.     V.  i<5.  God  himfelf  is  Love : 
 He  that  dwells  in  God,  dwells  in  Love ,  and  Love  dwells  in  him,  n  Joh. 
 4.  id.     As  the  Fulnefs  of  the  Sea  is  a  Fulnefs  of  Water,  as  the  Sea 
 itfelf  is  a  Fulnefs  of  Waters;    fo  that  he  who  cafts  himfelf  into  the 
 Sea  is  encompafs'd  with  Waters  without,  overflowing  him,  andfufd 
 with  Waters  within,    flowing  in  continually  into  him;    fo  is  the 
 Fulnefs  of  the  Godhead,    of  Chrift,  a  Fulnefs  of  Love  or  Grace.     If 
 thou  take  in  the  Grace  of  God,  thou  takeft  in  all  Fulnefs,   the  Ful- 
 nefs of  Chrift  and  God  together  with  it.     If  thou  caft  thyfelf  into 
 the  Bofom  of  this.  Grace,  thou  cafteft  thyfelf  into  the  Fulnefs  cf 
 Chrift,  of  God,  of  all  Good,  to  be  fill'd  with  ic,  to  be  fwallow'd  up 
 into  it,  beyond  all  that  thou  art  capable  of  comprehending  or  de- 
 firing. 
 
 The  Holy  Scripture  faith,  That  Love  is  the  Band  of  all  Perfetlion^ 
 Col.  3.  14.  As  in  the  Sun-fhine  meet  at  once  the  glorious  Body, 
 the  unclouded  Face  of  the  Sun,  the  whole  Knot  or  fioarifhing.  Gar- 
 land of  Sun-beams,  the  Heaven,  the  Air,  the  Earth,  the  Waters  in 
 a  golden  Calm  and  Serenity,  reflecting  pleafant,  and  glittering  Smiles 
 one  upon  another;  fo  in  Grace,  or  Divine  Love,  which  is  the  Sun- 
 fhine  of  the  Godhead,  thou  takeft  into  thine  Eye,  into  thine  Hearr, 
 in  one,  the  whole  Godhead  unveil'd,  the  naked,  mining,  failing 
 Face  of  God,  with  the  Pleafantnefles  of  all  Divine  Lo^lirWles,  all 
 Divine  Loves  in  it ;  all  the  three  Perfons  of  the  Trinity  in  -he  Sim- 
 plicity of  their  Divine  SweetnefTes  and  Beauties,  as  they  are  this-- 
 one  Grace  or  Love  in  three  diftinft  Graces  and  Loves,  eternally 
 multiplying  itfelf,   and  fporting  with  itfelf,    within  itfelf ;   the  new* 
 
 Heaven* 
 
(    22  2) 
 
 Heaven,  and  the  new  Earth,  all  Things  made  new,,  thyfelf,  thine 
 own,  thy  whole  Perfon  made  new,  in  the  Newnefs  of  this  Grace, 
 as  this  Grace  propagating  itfelf  into  fo  many  Immortal  Figures  of 
 itfelf,  in  every  one  of  which  itfelf  refts,  with  all  its  Knot,  all  its 
 Fulnefs  of  Beams  and  Glories.  The  Grace,  the  Love  of  God,  is 
 thQ  high  eft  Band  of  Union,  the  higheft  Unity.  Itfelf  then  is  moffc 
 of  all  undivided  in  all  its  Graces  and  GracefulnelTes,  in  all  its  Trra- 
 fures,  in  all  its  Falnefies  and  Sweetneffes. 
 
 Take  in  but  one  Drop  of  this  Grace,  and  thou  takeft  in  the  Foun- 
 tain of  Grace  in  that  Drop  :  Together  with  the  Fountain  thou  takeft 
 in  all  the  Streams,  all  the  Riches  of  Grace,  all  gracious  Spirits,  all 
 gracious  Things,  all  the  Births  of  this  Grace,  as  they  lie  fweeteft 
 and  frelheft  in  the  Fountain  of  Grace.  The  Water  that  1  jhall give 
 him,  fluill  be  in  him  a  Well  of  Water ,  [fringing  Hp  in  him  unto  Eternal 
 Life,  faith  Jefas  Chrift,  Joh.  4.  14.  This  Water  is  the  Grace,  of 
 which  we  fpcak,  as  appears  by  that  Scripture,  Job.  1.  16.  Of  his 
 .  Fidnefs  have  we  all  received  Grace  for  Grace,  That  which  Chrift  is 
 full  of,  is  all  Grace,  the  Divine  Love,  with  all  its  Eternal  Loveli- 
 neffes  and  Joys  :  That  which  a  Saint  receives  of  Chrift,  is  all  Grace, 
 all  this  Love,  which  is  the  Well-fpring  of  Time  and  Eternity, 
 whence  they  all  flow  in  Myfteiious  Streams  of  Grace  and  Love; 
 where  they  lie  with  all  their  Treafures  in  the  unfading  Luftre  and 
 Sweetnefs  of  this  Grace.  O  BlelTed  is  he,  who  is  perfuaded  to 
 drink  of  this  Fountain ;  heat  once  drinks  in,  the  Fountain  of  all 
 Good  into  himfelf^  and  drinks  himfelf  into  the  Fountain  of  all 
 Good.  Let  the  Want  of  no  Good,  lee  the  Power  of  no  Evil  dis- 
 courage or  delay  thee  from  coming  to  this  Fountain,  from  drinking 
 of  this  Fountain,  which  fprings  up  before  thee,  in  the  midft  of  thee, 
 by  Day  and  by  Night,  and  woo's  thee  with  fweet  ^nd  ftiii  Murrour- 
 ings,  as  it  flows.  Drink,  and  have  the  Fountain  of  all  Good.  Drink, 
 and  be  taken  in,at  once,  in  a  Moment,  into  the  Fountain,  the  Falnefs, 
 the  Pofleffion,  the  Fruition,  the  Society  of  all  Good. 
 
 THE 
 
(  »3  ) 
 
 The  Miffion  of  Chrift. 
 
 On    ACTS  3.  a6. 
 
 He  hath  fent  his  Son  to  Blefs  you,    in  turning  away 
 every  one  of  you  from  his  Iniquities. 
 
 THERE  is  a  three-fold  Million,  or  Sending  of  Chrift. 
 1.  'Carnal,  in  the  FleJh.     2.  Verbal  or  Literal,    in  the  Ordi- 
 nances.    3.  Cordial  and  spiritual)  to  the  Heart.     The  End  of  all  thefe 
 is  the  taking  awsy  of  Sin. 
 
 The  firit  Sending  is  Preparative  for  this.  The  fecend  a  Fropofal 
 for  this.     Tr;e  third  Operative  in  this. 
 
 Thefe  Words  fpeak  of  the  two  latter  j  I  fhall  fpeak  only  of  the 
 third  and  laft. 
 
 The  Father  fends  the  Son,  1.  By  Authority,  as  he  is  Man,  as  he  is 
 Mediator.  2.  By  Order,  as  he  is  the  fecond  Perfon  in  the  Trinky, 
 3.  By  Affettion,  as  the  Father's  Heart,  and  the  Fulnefs  of  the  God- 
 head are  in  this  Defign  of  Love  to  Man. 
 
 The  Doftrin  is  this:  Where  our  Saviour  efvovfetb  himfelf  to  any 
 Hearty  he  makes  a  Divorce  between  ^in  and  the  Soul.  We  often  pour 
 Sugar  into  a  Bleeding,  Wound  }  it  hath  a  healing  Sweetnefs.  The 
 Humanity  of  the  Lord  Jefus  is  fuch  a  ftveet  Balfamick,  healing  Power 
 flowing  from  the  Godhead  \  the  Virtue  in  him  is  all  Sugar,  all 
 Sweetnefs,  a  healing  Sweetnefs :  When  any  Heart  is  Wounded, 
 when  it  is  Bleediog  to  ueath,  pour  in  never  fa  little  of  this  Sweet- 
 nefs, it  takes  the  Sin  away. 
 
 'Tis  a  Place  full  of  this  Sweetnefs.  Sin  frail  not  have  dominion  over 
 you,  \  for  you  are  not  under  the  Law,  but  under  Grace,  Rom  .6, 1 4.  See  the 
 Difference  between  Law  and  Love,  the  Law  and  Grace.  The  Law 
 commands  Holinefs  j  hut  kills  the  Sinner,  not  the  Sin.  The  Law  is 
 a  Cloud  upon  Chrift  :  The  Light  of  it  is  a  Fiafh  of  Lightning,  which 
 blafts,  but  fees  no  Beauty  upon  Things.  Grace  is  the  naked  Face  of 
 our  dear  Saviour  \  where  this  fhines  in,  it  makes  your  Hearts  their" 
 own  Palace,  which  were  before  a  Prifon  to  themfelves }  it  makes  a 
 Place  of  Dragons  to  become  a  Neft  of  Doves,  of  Graces. 
 
 Div, 
 
(  an  ) 
 
 Dlv.  I  will  divide  this  Do&rin  into  Heads,  according  to  the  two 
 Heads  of  this  Serpent,  Sin.  i.  The  taking  away  the  Guilt  of  Sin,  the 
 working  of  Wrath.  2.  The  taking  away  the  Guile  of  Sin ,  the  work- 
 ing of  Iniquity.     One  is  at  once  5  the  other  by  degrees. 
 
 Part  1.  The  fir  (I  Head  is  this :  Where  Chn ft  comes,  he  takes  away 
 the  Guilt  of  Sin.  When  the  Child  hurts  itfelf,  the  Mother  kifleth  it 
 well.  We,  by  playing  with  Fire,  dallying  with  Sin,  burn  our  Con- 
 fluences -,  thefe  rage,  we  are  in  Torment,  till  the  Lord  Jefus  cool 
 thofe  Flames  by  aiilCs.     This  is  caird  our  Juftificatwn. 
 
 Look  upon  Rom.  8.  34,  35.  Who  Jh all  charge  the  Elecl  ?  It  is  God 
 that  Juftifieth.     Who  jlj all  condemn?  It  is  ChriB  that  died,  &c.  ■ 
 
 You  have  thefe  three  Tilings  here. 
 
 1.  A  Crown  of  Right eoufaefs.  The  Romans,  to  whom  this  Epiftle 
 -was  written,  had  two  forts  of  Crowns,  Corona  Regalis,  Triumphalis, 
 a  King's,  and  a  Conqueror's  Crown.  This  is  both.  When  a  Saint 
 is  Jaftify'd,  he  is*Crown'd  a  King,  a  King  in  Triumph.  So  you  fee 
 the  Apoflle  in  the  Perfon  of  the  Saints,  when  he  fpeaks  of  this  Jufti- 
 fication,  he  is  all  in  a  Triumphant  Strain*  Who  Jh  all,  who  dares 
 xharg*  the  Elect,  Elected  Kings?  It  is  God  that  Juftifies,  and  fo  actu- 
 ates their  Ele&ion. 
 
 2.  Chnft's  Hand  fitting  on  this  Crown.  It  isChrift  that  died,  rofe, 
 intercedes.  The  Pope  fee  a  Cap  of  Paper,  painted  with  Devils  and 
 -Flames  iipon  the  Head  of  Hufs  the  Martyr,  in  fign  of  his  Condem- 
 nation. Such  a  one  have  we  upon  us ;  not  with  painted  Devils  and 
 ^Flames,  but  true  ones.  When  Chrift  embraceth  us  with  one  Hand, 
 with  the  other  he  tskes  off  this  flaming  Cap  of  Guilt,  to  fet  on  a 
 Crown  of  Gold,    his  own  Righteou'fnefs,   wrought  out  in  his  own 
 
 *  Death  and  Refurre&ion. 
 
 3.  The  lad:  Thing  is  the  Head  on  which. this  Crown  is  fit,  the  Head 
 of  every  Perfon.     Who  (hall  charge  the  Elect. ? 
 
 Scrap.  But  from  thefe  Words  arifetn  a  grand  Scruple.  The  Apo- 
 ftle  feems  to  make  JuBification  concomitant  with  Election,  and  the 
 Ele&  the  formal  Object  of  it.  What  then  ?  Are  we  Righteous  be- 
 fore God,  while  we  are  in  the  reje&ed  State  of  Sin  and  Nature?  Is 
 this  Beauty  put  upon  us  before  we  have  a  Being  ?  Is  our  Justification 
 as  Eternal  as  our  EledUon  ? 
 
 This  feems  to  mifplace  thofe  Links  in  that  golden  Chain  at  the 
 30th  Verfe,  Whom  he  hath  predeftinated,  them  he  hath  called,  them  he 
 hath  justified.  Here  the  Call  of  a  Saint  goes  before  the  Justifying  of 
 him,  as  the  Proclaiming  of  a  King  goes  before  his  Coronation.  So, 
 Rom,  3.  26.- Juftification  is  coupled  with  believing  inChrift.    Here 
 
 it 
 
(  wj  ) 
 
 it  feeras  that:  Chrift  gives  us  his  Righteoufnefs  at  the  Inftant  of  our 
 Union  with  him,  as  the  Ring  in  Marriage. 
 
 In  the  fame  manner,  Rom.  5.  1.  Juftification  is  placed  in  the  middle 
 between  Faith  and  Peace,  Being  justified  by  Faith,,  we  have  Peace  with 
 God.  Faith  is  the  Riling  of  the  Sun  in  our  Spirits.  Juftification  the 
 lovely  Sun-fhine.  Peace  the  Serenity  and  Calm*  There  are  two  no- 
 hie  Qucftiom  in  this  Point  of  Juftification.  One  concerns  the  firfl; 
 Moment.  The  other  the  full  Nature  of  it.  I  fhall  briefly  touch 
 them  both.  The  firfl;  falls  in,  by  the  Scruple  rais'd  ouc  of  this  Place  j 
 Who  jhall  charge  the  Elect?  To  which  I  give  three  Anfwets. 
 
 Anfw.  1.  There  is  a  Difference  between  Election  and  ScUUion.  Election 
 lies  in  the  Love  of  the  Heart:  Selection  is  by  the  Hand  of  Power. 
 One  is  God's  Eternal  Choice :  The  other  is  our  Conversion  in  Time. 
 As  a  Man  in  a  Garden  firfl:  chufeth  the  Flowers  with  his  Eyes,  then 
 crops  them  with  his  Fingers,  to  make  a  Nofegay  of  them  \  fo  the 
 Father  firfl:  chufeth  the  Saints  in  Chrift,  then  gathers  them.  The 
 Word  Eleft  in  the  Text,    will  fignifie  well  and  properly  any  of 
 
 thefe. 
 
 Anfw.  2.  EUtlion   is   the   Ground  on  which  Justification,    and   the 
 
 whole  Fabrick  of  Grace  or  Glory  ftands.  Election  is  the  Head- 
 fpring  of  all  Love.  Juftifying  Love,  Satodify  ing  Love,  Comforting 
 Love,  Glorifying  Love  \  they  are  all  Springs  and  Strings  of  this 
 Root,  as  Rom.  8.  30.  Beams  are  only  the  unfolding  of  the  Sun's 
 Beauty  *,  fo  all  Ads  of  Love  and  Power  are  but.the  gradual  Open- 
 ings of  that  Eternal,  EleSing  Love,  According  as  he  hath  elected  tts9 
 Ephef.  1.3. 
 
 Anfw.  3.  A  Saint  hath  a  three-fold  Step  of  Being,  and  fo  a  three- 
 fold Term  of  Juftification.  1.  In  the  Heart  of  the  Father.  2.  In 
 the  Head  of  Saints,  Jefus  Chrift.     3.  In  his  own  Being. 
 
 1.  A  Saint  hath  a  Being  and  Beauty  in  the  Heart  of  the  Father,  that 
 is,  in  the  Counfel  of  his  Mind,  in  the.  Complacency  of  his  W411.  Thus 
 the  Saints  were  Created,  Sandtify'd,  Juftify'd,  Glorify'd  and  all,  in 
 the  Decree  of  the  Father.  It  was  here  that  Chrift  and  the  Saints 
 were  Play-Fellows,  in  this  Eternal  Palace  of  Divine  Wifdom,  be- 
 fore the  World  was  made,  Prov.  8.  31.  As  the  Fancy  of  the  Painter 
 pleafeth  itfelf  with  the  Piclure,  rejoycing  in  all  the  Beauties,  feting 
 an  entire  Draught  of  it  in  his  Brain,    before  his  Pencil  draw  it,  on  a 
 
 Table. 
 
 The  Apoftle  tells  us,  That  by  the  Death  of  Chrift  the  manifold 
 Wifdom  of  God  is  difplay^d,  according  to  his  eternal  purpofe  in  Chrift^ 
 Ephef  3.  9,  10,  11.  The  Heathen  (who  in  their  Stories  fet  before 
 us  many  Myfteries  of  theGoipel,   as  tho'  it  were  a  fair  Face  llmn'd 
 
 G  g  our. 
 
(  is6  ) 
 
 out  with  a  Coal  upon  die  Wall)  Thefe  had  a  Shadow  of  this  Truth 
 in  the  Fable.  Their  God  conceived,  and  bred  a  Daughter  of  Beau- 
 ty, Wifdom;  Power  in  his  Braiiu  The  God  of  Fire  and  Darknefs 
 cleaves  jhis  Head,  jftac  he  may  be  deliver'd  ;  fo  this  Goddefs  leaps 
 torch.  This  is  an  abfurd  Fable  in  the  Letter  j  but  in  the  Myflery 
 Divine.  The  Father  forms  the  Church  in  his  Eternal  Counfels :  The 
 Devil  in  the  Death  of  Chrifl:,  when  he  thinks  to  be  a  Murderer,  on- 
 ly plays  the  Part  of  a  Midwife,  brings  Chriil  to  Bed  of  his  Saints,, 
 when  he  thinks  to  lay  him  in  his  Grave.  Thus  our  Jufiificationis 
 Eternal  in  the  Decree,  in  the  Heart  of  Cod: 
 
 2.  AS  Aim  hath  a  Being,  and  a  Beauty  in  his  Head,  Jefus  Chrifr. 
 The  Godhead  is  the  Ground,  Chrifl:  the  Root  in  the  Ground,  a 
 Saint  the  Flower}  Our  Life  is  hid  with  Chrifl  in  God,  Colof.  3.  3. 
 Before  Cbtift  afcended  to  the  Father,  our  Life  and  Glory  were  hid 
 with  God.  Ephef.  3.  9.  As  in  Winter  the  Sweetnefs  and  Beauty  of 
 the  Rofe  is  lodg'd  in  the  Root;  fo  in  the  State  of  Unregeneracy, 
 the  Glory  of  thy  Grace,  and  Righteoufnefs  is  all  compleat  in  Chrifl:, 
 Ephef.  1.  3.  The  Saints  are  Blefs'd  with  all  Heavenly  Things, 
 while  they  are  on  Earth;  but  it  is  in  Chrifl :  So  while  they  are  in 
 the  Flefh  and  Nature,  they  are  Juftify'd;  but  in  Chrifl:.  All  the 
 Days  of  the  Tear  lie  wrapt  up  in  the  Sun,  when  it  fir  ft  fhines ;  and  the 
 Beauty  of  all  Saints  in  Chrifl:,  when  he  was  firft  in  Glory. 
 
 A  Saint  was  juftify'd  Eternally,  by  way  of  Defignation.  A  Saint 
 is  juftify'd  ever  fince  the  Refurreclion  of  Chrifl:,  by  way  of  Repre~ 
 fentation. 
 
 3.  A  Saint  hath  a  Being  in  his  own  Hands  at  his  Birth.  A  Saint 
 f?ath  a  Divine  Beauty  put  upon  him  in  his  own  Being,  when  he  is 
 Born  again.  The  Aftings  of  thy  Juftification,  as  in  the  Plot,  was 
 Eternal.  The  Heart  of  the  Father  was  the  Stage.,  The  Acting  of 
 our  Jullification  upon  the  Perfon  of  Chrifl-,  as  a  Deputy,  was  long 
 before  thou  vvert  Born.  Heaven  was  the  Stage.  The  Actuating  of 
 this  in  the  real  Performance,  the  making  of  it  actual  on  us,  in  our 
 own  Perfons,  is  then,  when  we  are  New-born.  We  have  not  our 
 Being,  but  in  Time;  how  then  can  we,  in  refpeftof  our  own  true 
 Being,  be  the  Eternal  Objefts  of  any  Ad?  We  are  belov'd  Eternal- 
 ly ;  but  as  we  are  in  Chrifl:,  not  in  ourfelves. 
 
 There  are  three  Reafons,  why  we  are  not  juftify'd  in  our  own 
 Perfons,   Actually,  until  we  believe. 
 
 Reaf.  1 .  There  can  be  no  Beauty,  before  there  is  a  Being  capable  of 
 it.  Justification  puts  a  Divine  Beauty  upon  us;  but  Regeneration 
 gives  us  a  Divine  Being.  By  thy  firfl;  Birth  thou  art  Born  a  Slave, 
 burnt  on  thy  Heart  with  thy  Guilt.    At  the  fecond  Birth,,  thou  art 
 
 Born 
 
(  "y  ) 
 
 Born  a  King,  with  a  Sun  of  Righteoufnefs  fliining  in  thy  Face.  This 
 is  call'd  a  Creation.  Wonld  you  be  a  Juflified  Saint,  before  you  are 
 a  Created  a  Saint  ?  Would  you  have  a  Crown  of  Righteoufnefs,  be- 
 fore you  have  a  Head  to  fet  it  on? 
 
 Reaf.  2.  Chrifl  is  your  Righteoufnefs.  You  have  not  your  Righte- 
 oufnefs, till  you  have  Chrifl:.  Pearls  are  call'd  Unions,  becaufe  they 
 are  ever  found  alone:  A  Saint's  Pearl  is  his  Union  for  a  contrary 
 Reafon,  becaufe  he  is  never  found  alone  in  his  Spiritual  Being  or 
 Beauty.     Chrifi  is  our  Life,  when  be  appears,  we  appear. 
 
 Reaf.  3.  A  Charge  goes  before  the  clearing.  We  are  by  Nature f 
 while  we  are  in  our  Natural  State,  Children  of  Wrath.  A  Pardon  in 
 Law  never  hath  any  Force,  till  the  Guilty  Perfon  be  call  and  con- 
 demn'd.  Your  Pardon  in  Grace  never  is  apply'd,  till  you  have  been 
 under  Wrath.  Such  were  fome  of  yon  \  but  ye  are  jufliffd,  &c.  Love 
 is  Love,  as  it  looks  upon  the  Object  in  all  Forms.  Love  is  Mercy, 
 as  it  fefpecls  and  opens  icfelf  upon  an  Objedt  in  Mifery.  Love  is 
 juflifyirig,  as  it  clears  a  Perfon  from  the  Charge  of  Guile. 
 
 Now  you  have  the  time  of  your  Juflification  mark'd  out  to  you. 
 'Tis  at  the  very  Moment  of  Day-break  m  your  Souls.  The  firft 
 Beam  that  falls  from  Chrifl:,  is  a  Chain  coupling  Chrift  and  you  in 
 one  Righteoufnefs. 
 
 Only  in  the  fame  Senfe,  that  a  Saint  hath  a  threefold  Being,  he 
 hath  alio  a  threefold  Juflification.  1.  Original  in  God,  the  firfl  Rife 
 of  all :  By  Original,  1  mean  Origo  Originans.  2.  Radical  in  Jefus  Chrifl. 
 3.  Atlual  in  himfelf 
 
 In  the  firfl,  all  the  Saints  are  a  Gold  la  the  Mine  :  The  fecond 
 is  as  Gold  in  the  Mafs:  The  third,  Gold  in  the  Mint,  minted  ou6 
 in  feveral  Pieces,  and  all  ftampt  with  the  fame  Image. 
 
 Scrup.  2.  Nature  of  Juflification  .  This  Doubt  thus  difToIv'd,is  like  a 
 Woman  that  Dies  in  Child-bed,  jt  brings  forth  another  Doubt. 
 
 The  Power  of  God  is  the  Hand  that  points  out  the  Hours  in 
 Time's  Dial.  The  Will  of  God  is  the  Heart  of  Eternity.  Seeing  then 
 our  a&ual  Juflification  is  not  a  Work  of  God's  Hand,  but  trie  Work- 
 ing of  his  Heart:  How  can  it  be  a  Spoke  in  the  Wheel  of  Time? 
 Either  make  the  Will  of  God  changable,  or  make  the  A&ing  oi.  his 
 Will  like  Lines  at  the  Center,  unalterable,  indivifible,  all  'm  a  Point 
 •of  Eternity.  Thus  the  Stream  of  Time  brings  us  aboard  the  Na- 
 ture of  it. 
 
 Anftv.  1.  All  the  Actions  of  God,  are  the  Affings  of  his  Heart  and 
 Will,  that  of  Creation,  as  well  as  this  > Juflification.  All  God's 
 Performances  are  the  good  Pleafures  of  his  Will,  Eph.  1.  it.  He 
 rvorketh  all  Things  according  to  the  Counfcl  of  his  Witt,     This  is  both 
 
 G  g  2  effici- 
 
(  2*8 ; 
 
 efficient  and  formal  Caufe  of  all }  Pattern  and  Spring.  The  Sito-Bcams 
 are  the  Hands  of  Nature-,  and  the  Heart  of  God  is  both  his  Hands. 
 If  yet  our  Creation  may  be  one  Link  in  the  Chain  of  Time,  then 
 fo  may  our  Jtiftitication  be  another. 
 
 AnfvV.  2.  There  Are  AElings  in  the  Heart  ef  God,  of  two  forts.  i« 
 Reflexive  m  himfelf.     2.  R-efpetlive  towards  us. 
 
 i.  Reflexive  Acts  are  thofe,  which  Divines  call  Operationes  ad  In- 
 tra. Thefe  are  the  Traffick  and  Commerce,  which  the  Perfons 
 have  one  with  another.  The  Father  begetting  the  Son*,  the  Father 
 and  the  Son,  bringing  forth  the  Perfon  of  Love  between  them,  the 
 Blefled  Spirit.  Thefe  Ads  are  all  one  Vital  Ad,  the  Life  of  the 
 Godhead  j  and  this  Life  is  Eternity  itfelf. 
 
 Of  thefe  the  Prophet  fpeaks,  Mai.  3.  6.  1  am  unchangable,  there- 
 fore ye  Sons  of  Jacob  are  not  confumd.  My  Effential  Glories,  the 
 a&ive  Pleafnres  in  my  Bofom,  are  all  Eternal ;  upon  thefe,  upoa 
 thefe,  my  Choice  ofyou,  my  Love  to  you,  (my  own  dear  Children) 
 my  Delight  in  you ;  your  Happinefs  and  Joys  are  founded.  Never 
 then  can  my  Love  and  your  Happinefs  fade  j  till  Eternity  fail,  and 
 my  Glories  fall  into  the  Dull. 
 
 2.  RefpeHlve  Afts  toward  us.  Look  upon  thefe  in  their  Rife^  there 
 they  are  ever  one,  Lo*e  or  Hatred;  take  them  in  the  clofe,  they 
 are  one,  one  Flame  of  Glory  or  Fury  *,  trace  them  in  their  Courfe, 
 one  thread  of  Sweet neft  runs  thro'  them  all :  Yet  have  they  their 
 Variety  and  Changes,  according  to  the  diftind  Conditions  of  the 
 Creature  on  which  they  fall.  The  Evangelical  Adings  of  God's 
 Heart  towards  the  Saints,  are  call'd  the  manifold  Wifdom  of  God.  See 
 here  the  Folds  of  Time  in  that  Eternal  Gofpel,  which  of  all  Adings, 
 comes  from  the  Bottom  of  God's  Heart.  One  Love,  but  divers 
 Workings,  to  make  that  Love  the  richer  \  Varieties  are  the 
 Riches  of  every  Story,  while  they  break  not  the  Entirenefs  and  Uni- 
 ty of  it. 
 
 The  ABs  of  God  have  a  twofofd  Refpeft  to  Man.  1.  As  the  Subjed, 
 2.   As  the  Objed  of  them. 
 
 1.  As  the  Subject.  Sometimes  the  Heart  of  God  works  upon  the 
 Heart  of  a  Saint.  This  Ad  is  as  the  Sun- beam,  which  is  one  in 
 itfelf  but  divers,  as  it  falls  upon  different  Matter-,  'tis  a  melting  Beam, 
 when  it  meets  with  a  Heart  of  Wax;  'tis  a  hardning  Flame,  when  it- 
 lights  on  a  Heart  of  Clay,  an  Earthen  Heart.  God  fpeaks  himfelf 
 high  and  right,  Ifa.  27.  4.  Fury  is  not  in  me,  but  if  ye  fet  Stubble  be* 
 fore  the  Flame^  J  Jhall  pafs  thro"*  it^  and  confume  it.  I  am  nothing  but 
 Sweetnefs  in  rnyfelf,  the  Change  is  from  the  Subjed  on  which  I  work. 
 
 Set 
 
(  "9  ) 
 
 Set  my  Saints  before  me,    ray  Sweetnefs  is  a  Womb  of  Love :  Selr 
 Sinners  before  me,  and  my  Sweetnefs  is  their  Tomb. 
 
 2.  As  the  Objctt.  Sometimes  the  Heart  works  towards  the  Per- 
 fbn  of  a  Saint.  The  Eye  unmov'd  fees  now  Black,  now  White  Co- 
 lours, the  Object  only  changing:  So  the  unchangable  Eye  of  God 
 looks  on  thee,  cover'd  with  Stains,  while  thou  art  in  a  State  of  Sin : 
 The  fame  Eye  beholds  thee  Crown'd  with  Stars,  when  thou  art  en~ 
 ftated  in  Chrift.  They  are  caltd  Beloved,  who  were  not  beloved,  Rom* 
 p.  25.  Learned  Men  diftinguifh  in  the  Actions  of  God,  between 
 Principium  &  Terminm,  the  Adion  in  the  Principle  immutable,  derives 
 Mutability  from  the  Objed. 
 
 In  this  Diftindion  lies  a  great  Difference  between  SanEiif  cation  and 
 Jttftification.  The  fandifying  Ad  of  God  is  on  Man,  as  the  Sub- 
 ject. The  Heart  of  God  is  the  Golden  Seal;  the  Heart  of  Man  is  the 
 Wax,  melted  in  the  Fire  of  Love.  The  Juftifying  Ad  of  God  is  to- 
 wards Man,  as  the  Objed  of  it,  as  of  a  Lover  to  hisBeloved.  One 
 is  a  Love-Look,  the  other  a  Love-Token. 
 
 Juftification  now  appears  to  be  an  Ad  of  the  Heart,  but  a  Con- 
 jugal Ad,  which  takes  in  another.  3Tis  an  Ad  of  the  Heart,  but 
 'tis  the  Ad  of  a  Husband's  Heart,  which  cannot  be,  till  there  is  a 
 Wife.  We  are  juftified  not  by  a  Simple,  but  Relative  Ad  la 
 God,  an  Ad  which  hath  relation  to  us,  as  Saints,  as  United  to- 
 Chrift.    So  by  one  End  of  it,  it  depends  on  Time. 
 
 To  make  this,  and  the  whole  Nature  of  this  Ad  clearer,  there 
 are  two  Things  to  be  confider'd  in  it.  1.  The  Formal  State  of  the 
 Objed.     2.  The  Solemn  Ad  itfelf. 
 
 1.  The  Formal  State  of  the  Object,  doth  joyntly  include  a  double  Statt. 
 1.  A  State  of  Pollution,  as  Man  is  in  himfelf.  2.  A  State  of  Purity, 
 as  Manjs  in  his  Saviour.  Both  thefe  joyntly  concur,  to  put  a  Man 
 in  an  immediate  Capacity  of  being  Juftified. 
 
 The  Union  of  both  thefe  States  is  happily  touch'd  in  that  Word 
 of  Covering :  Rom  4.  7.  Bieffed  is  the  Man  whofe  Sins  are  cover'd.  In 
 the  Ad  of  Juftification^  a  Man  lies  under  two  Coverings.  1.  A  Co- 
 vering of  Sin,  She  Skin  of  the  Beaft,  that  hath  cloth'd  us  fince  the 
 Fall.  2.  A  Covering  of  Beauty^  or  Righteoufnefs  caft  over  the  Cove- 
 ring of  Sin,  and  hiding  it. 
 
 r.  State.  The  State  of  Pollution  is  Natural  to  us,  as  we  have  a  Soul 
 united  to  our  Body.  In  the  depth  of  this  Confufion,  God  fweetly 
 cafts  this  Love-look  of  our  Juftification  upon  us,  to  make  it  the  more 
 taking,  and  the  more  ravifhing.  This  State  of  Pollution  makts  our 
 Justification  a  double  Miracle-,  a  Miracle  of  Glory  ;  a  Miracle  of  Love. 
 i.  A  Miracle  of  Glory.    How  Divine  is  that  Righteoufnefs,  that  can 
 
 drown 
 
( n° ) 
 
 drown  a  World  of  Spots  and  Deformities,  with  the  Brightnefs  of  it? 
 Ten  Thoufand  Suns  cannot  make  a  Light  Day,  while  it  is  yet  Night  : 
 But  one  Chrift  cans;  he  can  make  thee  Lovely  in  die  midft  of  all  thy 
 Loathfomnefs.  Is  not  this  a  Miracle  full  of  Glory  ?  Yet,  by  the  way, 
 this  Miracle  is  not  to  confirm  us  in  our  Loathfomnefs,  but  to  con- 
 vert us  from  it.  2.  Here  is  a  Miracle  of  Love  ?  'Tis  a  Maxim,  in 
 the  Syftem  or  Gompofnre  of  Affedtions,  That  Likemfs  and  Lovelinefsy 
 are  the  AttraEbives .of  Love.  tTh*s  great  Ad  of  Juftifying  Love,  hath 
 no  outward  Attra&ives,  befides  Bierm&es,  Unfuitablenefs,  and  De- 
 formities, to  put  you  in  a  Capacity  of  it. 
 
 2.  State.  The  State  of  Purity?  as  you  are  in  Chrift.  The  Father 
 loves  to  Kifs  the  Child,  in  the  Mother's  Arms:  Our  Father  loves 
 to  give  us  this  Kifs  of  Peace  in  our  Saviour's  Bofom.  This  State  of 
 Purity  hafifa  three  Things  concurring  to  feat  you  ink,  that  you  may 
 be  Crown'd  in  this  Seat:  The  Eft-ate^  The  Title ;  The  Entry, 
 ■  1.  The  Efiate.  ?Tis  a  fair  Eftate;  for  'tis  Chrift  the  Inheritance  of 
 the  Saint?.  This  Eftate  is  a  whole  World  of  Vhtue;  for  there  is  both 
 Sea  and  Land  in  it:  A  Sea  of  Blood,  a  Land  of  Beauty  •,  one  to 
 Wafh,  fhe  other  to  Adorn  thee.  You  have  a  Map  of  both  thefe, 
 Rom.  4.  5.  Chrift-  died  for  eur  'Sins?  rofe  again  for  our  Juftiftcation* 
 Here  is  the  double  EftakteV  from  which  the  .Revenue  of  our  Righce- 
 oufuefs  is  rais'd:  The  Death,  the  Refnrre&ion  of  Chuft*,  uncU  the 
 Meritorious;  the  other,  the  formal  and  Glo*ku<  dufe  of  our 
 Justification. 
 
 2.  The  Title.  We  have  the  belt  md  fure*K  Lo:>!  «  tfci$ 
 Eftatec  Chrift  is  the  Gifr  of  God  ;  and  the  G'«.i  i«  of  Gra<  e,  wnch 
 is  the  freeft  and  fweeteft  kind  of  Love:  Ron,.  8.  29.  Whm  be  fore- 
 knows, he  predefiiftates  for  Chrift.  This  Fur  e- Know !  Jge  is  Eternal 
 Love,  Writing  your  Names  for  Chrift,  upoo  the  Heart  of  the  Fa- 
 ther, and  Endorling  it  upon  his  Bowels. 
 
 3.  The  Entry,  upon  this  Eftate.  Virgins  enter  upon  their  Eftates 
 at  the  Day  of  Marriage,  for. the  mod  part :  Virgin-Souls  enter  up- 
 on their  FofleiTion  of  Righteoufnefs  and  Grace,  at  the  inftant  of  their 
 Marriage-Union  with  the  Lord  Jefus.  Juftification,  Sanftification, 
 the  Holy  Ghoft,  the  Name  of  Chrift,  are  all  ftrangely  mingled,  and 
 combined  bytheApoftle;  1  Cor.  6.  ill  But  ye  are  \Vafhed,  but  ye  are 
 ^ufiifyd,  Santliffd  by  the  Holy  Ghoft ■  and  the  Name  of  Chrift.  And 
 all  this,  fince  they  were  fuch  as  the  vikft  Ferfons.  Saints  are  Spoil- 
 fes ,  they  come  to  their  States,  Honours  and  Fruitfulnefs,  by  Union 
 with  their  Head. 
 
 From  this  a  double  Difference  appears  between  the  State  of  Juftifi- 
 cation and  Saactification. 
 
 1. 
 
(.«*!■!    ) 
 
 r .  The  State  of  J  unification,  is  as  the  Pojfeffion  of  an  Inheritance,  which 
 is  perfect  all  at  once.  Sanftification  the  Improvement,  which  grows. 
 On  the  firft  D.iy  all  the  Fields  of  Righteoufnefs,  Holinefs,  Joy,  are  as 
 much  thine,  as  on  the  laft  Day  in  all  Eternity.  But  how  long  is  it, 
 and  by  how  many  Degres,  that  you  come  to  know  your  own  Riches  j 
 much  more  to  improve  it,  to  bring  into  your  Bofom  the  Fruits  of 
 Grace  and  Delight,  that  grow  upon  it?  By  one,  we  are  Pure,  as  the 
 Sun,  which  is  all  pure  at  once:  By  the  other  we  are  Lovely,  as  the 
 Morning,  lovely  by  Degrees. 
 
 2.  Juftification  is  as  a  Title  of  Honour-,  Sanftfication  is  as  the  Estate? 
 which  a  Woman  hath  by  Marriage.  An  Eftate  of  Holinefs  you  have 
 in  your  own  Hand,  in  your  own  Perfon.  The  Title  of  Honour,  the 
 Name  of  Righteoufnefs,  falls  upon  our  Perfons,  from  the  Perfon  of 
 Chrift,  and  is  ours,  only  becaufe  he  is  ours.  Thus  much  for  the 
 Formal  Objeft. 
 
 2.  The  Solemn  Aft,  hath  two  Things  in  it,  that  enoble  it.  i.  The 
 Perfon  that  Ads.-     2.  The  Part  that  is  aded. 
 
 i.  The  Perfon  that  atls.  This  is  God  himfelf.  The  Apoflle  writes 
 this,  as  it  were  with  Great  and  Golden  Letters.  He  fpeaks  it  with 
 a  Glorious  Emphafis,  Rom.  8.  33.  It  is  God  that  justifies  'us.  Our 
 Juftification  is  the  naked  and  immediate  Ad  of  God  himfelf,  of  God 
 in  his  own  Perfonr  'Tis  faid,  that  Kings  and  Lovers  will  have  no 
 Competitors.  Our  God  is  both  in  juftifying  us^  A  King,  and  a 
 Lover,  too.  He  will  be  alone  in  it}  for  he  lets  his  whole  Heart  on 
 it,  and  all  his  Glory.  So  much  the  Apoflle  implies  openly,  Rom.  3, 
 16.  That  God  may  be  Juft,  and  the  Juftifier  of  him  which  believes  in  Je- 
 fus.  God  lays  the  Glory  of  his  own  Righteoufnefs  and  Juftice,  up- 
 on the  juftifying  of  a  Sinner.  O  the  Sweetnefs !  O  the  Weight  of 
 this  Exprefiion  !  It  is  God  that  jufiifies  I  Here's  enough  to  make  the 
 moft  Militant  Heart  on  Earth,  to  turn  Triumphant.  The  Soul,  tbat 
 feems  tc  kfelf  Bleeding  in  Hell,  by  the  Wounds  of  Guilt  and  Shame  ., 
 to  think  kfelf  in  Heaven  already. 
 
 There  is  one  thing  to  be  annext  to  this,  to  encreafe  the  Glory 
 and  Comfort  of  the  Action,  and  that  is, 
 
 The  Per] on,  which  God  puts  on,  when  he  jufrifies  us.  He  ads  ie 
 not  as  a  private,  but  publick  Perfon.  He  doth  it  as  a  Judge  upon 
 the  Bench,  not  as  a  Father.  Our  Juftification  is  an  Ad  of  Judicature^ 
 pafs'd  in  open  Court,  which  all  the  World  is  bound  to  take  notice 
 of,  and  which  ties  every  Creature.  Therefore  the  Apoflle  brings 
 it  out,  as  an  Univeifal  Challenge,  Rom.  8.  33.  Who  jhafl  lay  anything 
 to  the  Charge  of  the  Eleft  ?    It  is  God  that  Justifies.     Haft  thou  been 
 
 hitherto  a  total  Mixture  of  Blood  and  Mire  ?  Thy  Life  made  up  of 
 
 Bloody 
 
(  »*■) 
 
 Bloody  and  Bhck  Crimes  ?  Doll  thou  believe?  Is  the  A&bf  Juftifi- 
 cation  *  j  s'dupon  thee  in  Heaven?  Look  up  into  the  Face  of  all 
 Cieiturts,  with  the  Confidence  of  an  Innocent  Perfon.  If  any  now 
 Reproach  thee  with  thy  Guilt,  their  infamous  Reproaches  ihall  be 
 like  Filch  thrown  at  the  Sun.  The  Shame  falls  back  oa  him  that 
 -flings  it  at  thee,  thou  art  unfpotted,  untouched. 
 
 ^  When  a  King  Marries  a  Lady,  this  makes  her  a  Queen  to  him  ; 
 'tis  the  publick  Crowning  of  her,  that  makes  her  a  Queen  to  all  the 
 Kingdom,  So  'tis  with  Saints ;  we  are  ever  Lovely  to  the  Height, 
 in  the  particular  Eye  of  our  own  Father ,  for  we  are  ever  bis  Cho- 
 fen  ones.  But  7tis  the  juftifying  of  us  that  makes  us  Queens,  that 
 makes  us  Lovely  and  Spotlefs  before  the  whole  Creacipn.  This  is 
 *be  Perfon  that  atts. 
 
 2.  The  Part  that  is  atted.  Of  this  I  will  fay  fomething  in  General, 
 forcething  in  Particular. 
 
 in  General,  i.  It  is  not  properly  a  Love-part ,  which  Cod  appears  in 
 here,  but  a  Love-attion*  The  whole  Piece  ot  our  Story  is  made  up 
 of  various  Parts,  which  God  ads  towards  us.  He  ads  the  Part  of  a 
 Lover,  when  he  firfl  choofeth  us^  the  Part  of  a  Creator,  when  hq 
 makes  us ;  the  Part  of  a  Prieft,  when  he  Sandifies  us^  the  Part  of  a 
 King,  when  he  Glorifies  us ,  at  this  time  the  Part  of  a  Judge,  when 
 we  are  Juftify'd.  In  the  acting  of  thefe  Parts,  the  Part  of  a  Lover 
 hath  an  eminent  Preeminence  in  two  Refpeds.  i.  Prima  funt  partes 
 .Amanris  in  Deo.  The  Love' part  is  the  Primary  and  Principal  Part* 
 This  is  God's  proper  Part  \  the  Perfon  of  a  Lover  is  his  own  Perfon, 
 without  any  Habit  or  Difguife.  God  is  Love.  In  this  Love-part, 
 God  ads  towards  thee,  his  naked  Heart.  This  Part  lafts  from  one 
 ■'End  of  Eternity  to  the  other. 
 
 2.  In  all  the  other  Parts,  Love  is  the  fole  AElor,  thoy  in  fever al  Dreffes. 
 Love-is  the  whole  Adion^  all  the  reft  of  the  Parts,  are  bui  feveral 
 Pieces  of  this  j  which  make  it  up  in  tneir  diftind  Kinds.  They  are 
 all,  EflwoJV*,.  brought  in  to  make  the  Adion  greater,  and  more  full 
 cf  Variety. 
 
 All  this  is  to  be  feen  in  our  Justification.  The  Apoftle  makes  it 
 manifestly  a  Law- Aft,  an  Aft  of  Juftice,  Rom.  3.  26.  God  is  Jnfi  and 
 Justifies,  <Scc.  Yet  before  that,  at  the  24th,  you  have  it  made  a  Love- 
 Attioh  \  being  Jxftified  freely  by  his  Grace,  both  thefe  meet  in  one  : 
 Love  is  the  Subflance,  Juftice  is  the  Formality  of  the  Adion,;  the 
 Form  in  which.  Love  now  appears.  Love  appear'd  full  of  Wounds, 
 and  Dying,  when  it  was  to  fetch  us  off  from  our  Enemies.  Love 
 comes  forthj    with  a  Crowa  upon  its  Head,  when  it  takes  ns  into 
 
 Heaven. 
 
■ 
 
 (  233  ) 
 
 Heaven.  Love  wraps  itfelf  in  a  Purple  Gown,  and  fo  Jtrftifics  u£ 
 This  is  the  firft  General  Thing. 
 
 In -General,  2.  Justification  is  not  fo  much  a  new  Allien  in  Cod,  as 
 a  new  Relation  between  God  and  us.  As  it  is  between  the  Perfons  in 
 the  Trinity,  the  Anions  by  which  they  conflitute  one  another,  and 
 have  mutual  Communion,  are  not  fo  properly  fly  I'd  Actions  as  Re- 
 lations •,  fo  it  is  between  God  and  his  Saints,  Ifai.  27.  4.  Fury  is  not 
 in  me  :  But  who  would  fet  the  Stubble  before  the  Flame  ?  Ijljould  pafs  thro* 
 it  and  confume  it.  Change  the  State  of  any  Creature,  and  you  change 
 the  Relation  between  God,  and  that,  without  any  Change  in  God 
 at  all.  That  Glory  of  the  Godhead,  which  is  to  a  Sinner  a  confum- 
 ing  Flame,  is  to  a  Saint  a  Flame  of  Love."  Let  the  Hand  of  Nature 
 fet  a  Man  Guilty  at  the  Bar,  God  is  now  a  Judge  condemning  him  \ 
 Let  the  Hand  of  Grace  lay  a  Man  in  the  A,vms  of  Chi  ill,  God  is  now 
 a  judge,  fetting  a  Garland  of  (nnocency  upon  his  Head.  1  have 
 done  with  the  General  Things  in  this  Part. 
 
 In  Particular.  God  alls  a  double' Part.  I-.  Clearing  us. .  2.  Cover- 
 ing us. 
 
 Sin  hath  a  double  Shame  upon  us. 
 
 1.  We  are  all  naked.  While  we  were  Innocent,  our  Nakednefs 
 was  our  Purity,  as  a  beautiful  Face  unveil'd,  as  a  Jewel  drawn 
 forth  from  the  Cafe.  By  the  Fall  we  are  naked,  as  a  Sheep,  when 
 his  white  Fleece  is  torn  from  by  the  Briars ;  we  are  fharaefully 
 naked. 
 
 2.  We  are  ail  miry.  A  King  is  but  an  unfightly  Thing,  taken  out  of 
 his  Clothes-,  but  we  are  naked  Beggars,  all  full  of  Sores. 
 
 Our  Juftification  anfwers  this  in  that  double  ExpreiTion,  Wa filing 
 and  Clothing.  One,  1  Cor.  5.  n.  The  other,  Pf.  132.  9.  And 
 for  thefe  Chrifl  hath  made  a  double  Provifion,  of  Blood,  and  Beauty. 
 
 The  Hand  of  the  Father  wafheth  off  our  Mirinefs,  by  the  Blood 
 of  our  Saviour.  The  fame  Hand  clothes  our  Nakednefs  with  the 
 Beauty  of  his  Son.  Thus  the*  Ad  of  Juflification  is  compleat,  pro- 
 nouncing us  Clean,  by  the  Imputation  of  Chrifl's  Blood  \  Glorious, 
 by  the  Imputation  of  Chrifl's  Beauty,   united  unto  us,  by  Believing. 
 
 The  Mirinefs  of  Sin  hath  two  Things.  1.  The  Stain  of  Filth.  2. 
 The  Scar  of  Guilt.  We  are  clear'd  from  one  by  the  Blood;  we  have 
 the  other  cover'd  by  the  Beauty  of  Chrifl.  Both  thefe,  the  Wounds 
 and  Wealth  of  Chrifl,  are  therefore  efleem'd  as  ours,  becaufe 
 Chrifl  is  now  ours,  and  joyn'd  to  us  by  Faith,asaClafp  of  Diamonds; 
 
 He  died  for  our  Sins,  rofe  again  for  our  Juftification,  Rom.  4.  25. 
 Thus  I  have  finifh'd  the  firft  Part  of  this  Difcourfe,  which  concerns 
 the  GuHt  of  Sin. 
 
 H  h  Part 
 
( >u  ) 
 
 Part  2.  The  taking  dway  the  Guile  of  Sin.  This  is  by  our  Conver- 
 fton,  or  Sa  unification. 
 
 If  the  Creation  of  the  World  be  (as  fome  call  it;  ^aro/w^*,  God's 
 Poem,  or  anArtificial  Compofure  ,  there  is  never  a  Paflage  from  one 
 End  of  it  to  the  other,  that  hath  fuch  a  Cataftrophe,  or  Change  in 
 it,  as  this  of  the  Converfion  of  a  Sinner.  Nay,  none  of  all  the  Sto- 
 ries, afted  upon  the  Stage  of  Time  or  Eternity,  have  any  thing  in 
 them  fo  full  of  Strarigenefs'and  Wonder. 
 
 Paul  expreffeth  ail  this  to  the  full  Height  of  it,  iThef.  i.  10.  He 
 fpeaksof  Chrift*sfecond  Coming,  with  ail  his.  Glorious  Angels,  and 
 in  the  Glory  of  his  Father.  Now,  in  this  Day  of  Glory,  that  that 
 fhall  be  mod  admirable,  fhall  not  be  the  Glory  of  this  Day,  but  the 
 Jleprefentation  of  the  Day  of  Grace,  when  Chrift  and  Saints  firft 
 difcover'd  themfdves  one  to  another.  He  jhall  come  to  be  admired  in 
 his  Saint st  becanfe  our  Tzfiimony  was  believed  among  you.  There  are 
 two  Things  to  be  confide r 5d  in  this  Change,  i.  The  Manner.  2.  The 
 Degrees  of  it. 
 
 1.  The  Manner  of  making  a  Sinner  a  Saint,  is  by  the  Concurrence 
 of  thefe  three  Things.  1.  Unexpected  Alls  of  Love.  2.  Vnlook'dfer 
 Plots  in  Things.  3.  A  ft  range  Difcovery  upon  the  Perfon  of  a  Sinner.  1. 
 Vnexpetled  Acls  of  Love  from  Heaven.  The  Turn  of  Spirits  in 
 Converfion  is  like  a  fuddain  Thaw.  A  Man  is  as  the  Earth  cover'd 
 with  Snow;  his  Soul  all  Ice,  cold  and  hard,  towards  his  Saviour,  in 
 depth  of  Winter,  or  of  Wickednefs.  Now  Jefus  Chrifl  looks 
 forth,  plays  thick  on  this  Man  with  the  Beams  of  his  Love  \  and 
 now  he  melts-,  and  now  what  a  Land-Flood,  what  a  Heart-Flood 
 is  there  in  his  Breaft  ?  Mountains  of  Lust  are  dijfolvd  into  Tears. 
 When  Peter  deny'd  his  own  dear  Lord,  when  Peter  forfwore  his 
 dying  Lord  \  was  there  any  thing  more  Marble  than  his  Heart  ?  Or 
 any  thing  more  Brazen  than  his  Face  ?  A  Spark  of  Love  from  the 
 Eye  of  Chrift,  in  the  very  Ad  of  Sinning,  turn'd  this  Brafs  into 
 melted  Gold,  and  made  the  Marble  weep..  Thus  the  Lord  Jefus 
 takes  Hearts,  as  the  belt  Captains  take  Towers,  by  Surprifals,  a 
 Surprifal  of  Love.  Thefe  are  his  Stratagems  in  the  Holy  War,, 
 Ambufhes  of  AfFe&ion.     This  is  the  firft  Thing. 
 
 2.  VnlooFdfor  Plots  in  Things.  A  three-fold  Plot  breaks  forth, 
 which  he  never  imagin'd,  or  never  believ'd.  1.  A  Plot  of  Vanity. 
 2.  A  Plot  of  Wrath.     3.  A  Plot  of  Glory. 
 
 1.  A  Plot  of  Vanity.  Thofe  Things,  which  hitherto  were  thought 
 real  Beauties,  true  Delights,  now  vanifh  into  airy  Forms,  and  fhew 
 themfelves  to  be  but  Deceits  of  Senfe,  as  it  were,  by  Enchantment, 
 ro  be  fure  by  the  Black- Art.  Pf.  73.  17.  You  have  here  a  Heart  that 
 
 had 
 
(  235  ) 
 
 had  made  itfelf  lick,  by  going  abroad  into  the  Glories  of  this  World  *, 
 nothing  cures  it,  but  the  opening  this  Plot  of  Vanity.  I  marked 
 their  End-,  and  at  v.  20,  2r.  They  were  as  a  Dream,  a  Show  :  So  all 
 vanity)  d,  and  Heaven  and  Earth,    and  all  was  filFd  with  Jefus  Chrift, 
 
 v.  25. 
 
 I  have  read  of  a  Prince,  that  by  the  Miftake  of  a  Pi&ure,  vvoo'd, 
 inftead  ot  a  Princefs,  a  Lady  that  waited  upon  her,  until  the  Sight 
 of  both  made  him  afham'd  of  the  Deceit.  This  is  your  Cafe  ;  you 
 have  Pi&ures  of  Excellencies  and  joys  born  with  you  in  your  Spirits. 
 You  think  they  are  the  Things  of  this  World,  that  are  painted  here, 
 and  court  them}  but  fo  foon  as  Chrift  appears,  the  only  Life  to 
 thefe  Pictures,  how  do  you  loath  yourfelves  for  doting  on  a  Kitchen 
 Maid,  in  Filth  and  the  Fire,  inftead  o^a  Queen  -,  black  Shadows, 
 inftead  of  a  beautiful  Saviour?  ** 
 
 2.  {lot  of  Wrath.  You  have  this  brought  forth  for  the  Undeceiv- 
 ing of  the  good  Man,  dazled  with  fenfuai  Splendors,  in  that  former 
 Pfal.  73.  18,  19.  They  are  in  Jlippery  places :  in  a  moment  they  are  de- 
 firoy'd  with  noife  andconfufwn.  The  Story  of  this  World  is  a  Trage- 
 dy, in  which  great  Perfons,  Kings  and  their  Companions  are  reprc- 
 fented;  the  Glories  of  Courts  •,  but  all  end  in  Blood  and  Horror. 
 Is  not  this  a  Sight  able  to  raortifie  the  moft  fenfuai  Soul  ?  St.  Peter 
 faith,  That  this  World  is  referv'dfor  Fire.  Nay,  Chrift  faith,  that  he 
 came  to  kindle  the  Fire. 
 
 All  the  Fabrick  of  this  World  is  now  on  fire  \  it  burns !  it  burns! 
 But  the  Fire  is  like  Hell-Fire,  a  devouring  Heat  without  any  Light. 
 An  invifible  Flame  embraceth  all  about  you.  O  fee  it!  fee  it!  and 
 leap  out  of  your  Beds  of  Lulls,  throw  yourfelves  out  of  your  Vain- 
 rious  Buildings,  into  the  Sea  of  Chrift's  Blood. 
 
 3.  Plot  of  Glory.  This  is  the  removing  of  the  Veil,  2  Cor.  3.  16. 
 the  Opening  of  the  Curtain,  and  the  Appearance  of  another  World 
 in  this  World,  a  new  World  of  Glory  riling  up  out  of  the  Afhes  of 
 this  old  Frame.  If  any  Man  be  in  Chrift,  he  is  a  new  Creature  (Crea- 
 tion) old  things  are  paft  away,  all  things  are  become  new,  2  Cor.  5.  17. 
 This  Plot  hath  three  Parts  in  it. 
 
 Part  1.  All  Things  are  feen  with  an  Enclofnre  of  Divine  Glory  round 
 about  them,  like  a  Piece  of  clear  Chryftal,  and  a  Fly  in  the  midft  of 
 it  •,  or  as  Fifties  at  the  bottom  of  a  clear  Fifh-pond  in  a  bright  Day ; 
 "fo  now  thou  feed  all  Creatures  thro' a  Medium,  in  a  Circle  of  Glory. 
 Henceforth  know  1  no  Man  after  thcF&Jh,  faith  Paid,  but  ill  the  Spirit 
 of.  God,  and  of  Glory,  2  Cor.  5.  16. 
 
 Part  2.  Every  Object  now  becomes  as  a  difiinbl  Glafs,  in  which  the  Face 
 rftbe  Godhead  is  feen.     After  this  Change  a  Man  fees  every  Creature 
 
 H  h  2  as 
 
(  *36  ) 
 
 as  a  Temple,  and  Jefus  Chrifl  the  Godhead  that  fills  it.  Every 
 Beauty  or  Blacknefs  is  an  Altar,  and  the  Glory  of  God  the  Fire,  ne- 
 ver going  out.  A  Saint  is  in  the  midft  of  thefe  as  a  Prielt,  that  be- 
 fore profan'd  them  all. 
 
 Part  3.  The  whole  Frame  of  Things  appears  in  Chrifl  as  a  comfleat  1- 
 mage  of  the  Deity.  The  whole  World  is  as  Hangings  of  Arras  in  a  ' 
 great  Hall  •,  and  the  Image  of  God,  the  Story  of  his  Perfon,  pour- 
 tray'd  upon  it.  All  Things  fnew  themfelves  as  made  in  Chrift^  who 
 is  the  Image  of  the  Invifible  God.  And  this  is  the  Plot  of  Divine  Glo- 
 ry, opening  kfelf  in  all  Earthly  Things.  And  is  not  this  enough  to 
 turn  a  Sinner  into  a  Saint  ?  To  make  a  wanton,  a  true  Worfhippeiy 
 when  he  fees  fading  Vanities,  vaniftiinginto  real  Beauties?  Is  not  this 
 enough  to  turn  thy  Profane  Lulls  into  Pure  and  Heavenly  Love, 
 when  all  the  World  aboitf&thee  is  a  Temple,  which  was  before  a 
 Stewes}  when  thofe  Obje&s,  which  were  as  Harlots^  are  now  holy 
 Altars? 
 
 3.  Dlfcovery  made  upon  the  Verfon  of  a  Sinner.  Can  it  chufe  but 
 work  a  ftrange  Alteration  upon  the  Spirit  of  a  Man,  when  he  fball 
 find  himfelf  quite  another  Thing,  than  that  which  he  takes  himfelf 
 for?  When  he  who  hath  made  his  Heart  the  Subject  of  all  Filth  and 
 Fears,  fhall  in  a  moment  be  unexpectedly  difcover'd  to.  himfelf  to 
 have  been  an  eternally  chofen  Objed  of  Divine  Love  ?  Behold  a  plea- 
 fant  Spefiacle  of  thefweet  and  glorious  Converfion  in  St.  Paul.  He 
 is  now  in  his  way  to  Damafcas,  all  on  fire  with  Fury  againfl  the  Lord 
 Jefns:  All  his  Imaginations  are,  that  this  Jefus  is  an  Image  of  vain 
 Mens  "Fancies,  and  no  God  ;'  or  if  a  God,  a  falfe  God,  whom  he 
 hates :  All  on  a  fuddain  a  Light  ihines  from  Heaven,  St.  Pad  fees  a 
 Heavenly  Vifion,  and  in  that  Jefus  Chrifl,  the  Eternal  God,  himfelf 
 in  his  Arms,  his  Favourite,  his  Brother,  a  Fellow- King  with  him. 
 O!  What  a  new  Frame  of  Thoughts  is  there  now  in  St.  Tanl\ 
 Breafl? 
 
 When  the  Riches  of  Sweetnefs  in  Chrifl  are  propounded  to  Men, 
 there  are  two  Apprehenfions,  which  fufFer  Men  to  take  no  Joy  in 
 them.  1 .  The  Apprehenfion  of  a  Distance  between  Christ  and  them* 
 They  think,  that  they  are  Strangers  to  Chrifl,  and  that  he  hath  no 
 reafon  to  love  them.  2.  The  Apprehenfion  of  Vnfaitablenefs.  They 
 are  Sinners  j  Chrifl  is  too  high  and  holy  for  them  to  converfe  with. 
 Both  thefe  Objections  are  anfwer'd  in  this  double  Difcovery.  1.  Of  the 
 Propriety  which  Christ  and  a  Saint  have  each  in  the  other.  Thou 
 thoughtefl  him  a  Stranger,  but  fee  he  is  thy  Brother,  and  thou  the 
 Son  of  his  Father,  born  to  one  Glory  with  him.  Thou  thoughefl 
 him  thy  Enemy  \   but  behold,  it*  is  thy  affe&ionate  Husband,    and 
 
 thou 
 
(  *37  ) 
 
 thou  the  Wife  of  his  Bofom.  2.  Of  Likettefs^  and  Refernblancein 
 Glory.  A  hidden  Beauty  difclofeth  itfelf  upon  thee  :,  Another  Spi- 
 rit fhews  itfelf  within  thee  :  The  Form  of  the  Son  of  God  is  re- 
 veal'd  upon  thee:  Thou  art  difcover'd  to  be  a  King  by  Birth,  tho' 
 thou  haft  been  been  bred  as  a  Beggar  from  thine  Infancy.  Doth 
 not  all  this  infpire  thee  with  Royal  and  Divine  Thoughts?  With 
 fweet  and  dear  Inclinations  towards  the  Lord  Jefus  ? 
 
 New  Relations  ftrangelv  beget  new  Affections,  efpecially  when 
 they  are  not  new,  but  hidden  ones,  fo  ftrangely  in  an  Inftanc  difco- 
 verM.  A  Prince  born  and  brought  up  among  Strangers,  came  to 
 a  King's  Court,  where  he  grew  popular  by  his  Worth,  and  iuf- 
 pe&ed  to  the  Queen.    She,  by  Confent  of  the  King,  prepares,  &c. 
 
 The  remaining  Part  of  this  Difconrfs  is  wanting. 
 
 Chritl  the  Head  of  the  Creature,    and  a 
 
 ChriftiarL 
 
 On  Phi  l  i  p.  r.  21. 
 
 To  me  to  Live  is  Chrifi  •    to  Die  is  Gain* 
 
 ST.  Pad  in  this  place  hath  a  fweet  Strife  in  his  Heart  between 
 Life  and  Deaths  he  is  in  a  few  Moments  of  three  feveral 
 Minds. 
 
 Firft  he  confiders  nothing  but  Jefus  Chrift-    then  'tis  all  one  to 
 him,  Live  or  Die,  fo  Jefus  Chrift  be  magnify'd  by  his  Life  or  Death. 
 Life  and  D^ath  to  him  are  brat  as  two  feveral  Pages  in  one  Leaf j 
 he  cares  not  which  Side  is  turn'd  over,    fo  Jefus  Chrift  be  written . 
 upon  both. 
 
 But  then  again  he  lets  his  Eye  fall  upon  himfelf;  and  now,  faith 
 he,  'tis  true,  my  Life  is  fen< iceable  to  Jefus  Chrift,  and  Chrift  is 
 my  Life  in  the  Flefh *,  yet,  for  all  this,  I  had  rather  die  than  live, 
 my  Gain  is  in  my  Death*,  I  fhould  chute  much  rather  Death  than. 
 Life,  as  I  fhould  chufe  a  naked  Chrift  before  a  clouded  Chrift,  a  pre- 
 ftnt  Chrift  before  an  abfent  Chrift  j  Chrift  ia  the  Arms  of  Fruition, 
 before  Chrift  in  the  Eye  of  Faith. 
 
 How 
 
How  fain  would  I  be  nncloth'd  of  this  Tabernacle  cf  Earth,  that 
 I  may  go  with  my  naked  Spirit  into  the  immediate  Embraces  of  my 
 Glorify'd  Saviour. 
 
 But  yet  again  he  correfts  bimfelf,  when  be  thinks  of  the  Church, 
 and  that  the  Church  hath  ufe  for  him.  He  is  sow  fo  loving  a  Friend 
 to  the  Bridegroom,  that  he  can  be  content  to  deny  himfeif,  and  flay 
 out  of  Heaven,    to  ferve  his  Bride  upon  Earth. 
 
 My  Text  is  a  Defcription  of  the  Life  and  Death  of  a  Saint.  It 
 divides  itfelf  into  two  Parts. 
 
 i.  The  Comfort -of  a  Saint  in  Life  ;  To  me  to  Live  is  Chrift, 
 -2.  The  Gain  of  a  Saint  in  Death :  To  Die  is  Gain. 
 
 Tart  i '.  The  firfc  Part  is  the  Comfort  of  a  Saint  in  Life',  and  this 
 hath  two  Particulars  in  it. 
 
 Firft,  The  Object  of  this  Comfort,  which  is  Christ. 
 
 Secondly,  The  Subject  of  this  Comfort,  which  is  Life  :  To  me  to  Live 
 is  Cfaift. 
 
 I  (hall  firft  fpeak  of  the  Objecl  of  this  Comfort  apart  by  itfelf, 
 which  is  Chrift,  that  he  may  be  lay'd  as  a  Foundation,  out  of  whom, 
 and  on  whom  the  Building  of  Comfort  and  Gain  in  Life  and  Death 
 may  grow  up. 
 
 Part  i.  The  Object  of  our  Comfort  in  Life  is  Chrifi.     Chrift   is  a 
 Greek  Word,  that  fignifies  the  Anointed,  and  is,  in  the  Tranflation 
 of  the  Hebrew  Word,  Mefliah,    which  fignifies  the  fame  thing,    the. 
 Anointed.     In  an  V  net  ion  there  are  two  Things  confider W. 
 
 Firsl,  The  Subject  of  the  Anointing.  Secondly,  The  Matter  of 
 the  Unftion,  or  the  Anointing  Oyl. 
 
 The  Subject  of  the  Anointing  here,  is  the  Humm  Nature  of  the  Lord 
 Jefus. 
 
 The  Anointing  Oyl  is  his  Divine  Nature,  the  Spirit  the  Godhead  : 
 So  that  the  Anointing,  that  makes  Jefus  the  Chrift,  is  the  Union 
 between  God  and  the  Creature,  between  the  Divine  and  Human 
 Nature. 
 
 ■Object,  But  all  the  Saints  are  Partakers  of  this  Anointing;  for 
 "they  are  one  Spirit  with  Jefus  Chrift.  Te  have  an  Vnttion,  faith  St. 
 John,  and  ye  need  not  that  any  Man  teach  you,  I  Joh.  2.  27.  And  the 
 Saints  are  call'd  Chrifts,  the  Anointed  ones,  in  the  Pfalms:  Touch 
 not  mine  Anointed,  do  my  Prophets  no  harm,  Pfal.  105.  15.  The  He- 
 brew Word  is,  Touch  not  my  Mejfiahs.  The  Greek  Word  is,  Touch 
 not  my  Chrifi s.     The  English  Word  is,  Touch  not  mine  Anointed. 
 
 Why  then  is  Jefus  call'd  peculiarly  the  Anointed,  the  Chrift  ? 
 
 Anfw.  This  Anointing  is  firft  and  peculiarly  upon  Jefus  -,  and 
 then  from  him  it  defcends  upon  the  Saints.    As  the  holy  Ointment 
 
 under 
 
(  *19  ) 
 
 under  the  Law,  was  pouF*d  out  upon  the  Head  of  Aaron,  and  from 
 thence  run  down  to  the  Skirts  of  his  Garments ;  fo  is  this  Anointing, 
 this  Union  between  God  and  the  Creature,  'tis  firft  and  Radically  in 
 the  Perfon  of  the  Lord  Jefus;  then  it  is  by  Defcent  and  Derivation 
 from  him  to  his  Members. 
 
 The  Do&rin  that  that  I  (hall  gather  from  this  Part  of  the  Words 
 thus  open'd,  is  this. 
 
 I .  Do&.  The  Lord  Jefus  is  the  Chrifi^  the  Head  of  the  Vnion  between 
 God  and  the  Creature. 
 
 I  wil]  divide  my  Difcourfe  upon  this  PropoIItion,  into, 
 i.  Confirmation.     2.  Explication. 
 
 1 .  Confirmation.  The  Confirmation  or  Proof  is  grounded  on  two 
 Scriptures. 
 
 I.  Scrip.  1  Tim.  2.  5.  For  there  is  one  X3od7  and  one  Mediator ■, 
 between  God  and  Man,  the  Man  Chrifi  Jefus.  ^ 
 
 The  Word  p*&Mt*  or  Mediator,  fignifies  two  Things.  Firft, 
 Jefus  Christ  is  a  Middle-  Perfon,  ftanding  between  two,  between  God 
 and  the  Creature. 
 
 Secondly,  Jefus  Chrifi  is  a  Mediating  Perfon7  that  brings  both  to- 
 gether, that  makes  of  two  one  in  himfelf. 
 
 2.  Serif.  The  other  Place  of  Scripture  is,  Mat.  1.  23.  Behold  a  Fir- 
 gin  Jhall  be  with  Child,  and  jhall  bear  a  Son,  and  they  jhall  call  his  Name 
 Emmanuel,  which  being  interpreted,  is  God  with  us,  Jefus  Chrifi  is  Em- 
 manuel, God  with  us,  by  a  Verfonal  Vnion,  and  by  a  Virtual  Communion. 
 
 Firft,  Jefus  Chrifi  is  Emmanuel,God  with  the  Creature,^/  a  Perfonal 
 Vnion :  The  two  Natures  of  God  and  the  Creature,  in  their  Compleat- 
 nefs,  in  their  Diftin&nefs,  are  united  in  one  Perfon,  in  our  Blefled 
 Saviour. 
 
 Secondly,  Jefus  Chrifi  /*  Emmanuel,  God  with  the  Creature,  by  a 
 Virtual  Communion ;  The  Virtue  of  the  Godhead  goes  forth  into  Chrifi:  ^ 
 from  Jefus  Chrifi  then  goes  forth  a  Virtue,  by  which  all  Creatures 
 fubfift,  and  have  their  Being. 
 
 Thus  much  for  the  Proof  of  the  Point. 
 
 2.  Explication.  I  flrall  open  the  Propofition  to  you  by  one  Did  moti- 
 on.    There  is  a  twofold  Union  between  God  and  the  Creature. 
 t.  A  Natural.     2.  A  Spiritual  Union. 
 
 Jefus  Chrifi:  is  the  Head  of  both  thefe  Unions. 
 
 1.  Vnion,  Natural.  There  is  a  Natural  Union  between  God  and 
 the  Creature.  So  ye  (ball  fee,  in  1  Cor.  8.  6.  But  to  us  there  is  but  one 
 God,  the  Father,  of  whom  are  all  Things.  Behold  a  Natural  Union  be- 
 tween God  and  ail  the  Creatures,  as  between  the  Father  and  Child  v 
 God  is  the  Father  of  all  the  Works  of  Nature,  by  Creation }  all  Things 
 
 are 
 
(  Ho  ) 
 
 ere  of  him,  and  out  of  him,  fo  the  Greek  #  aoH  fignifies;  as  a  Child 
 fprings  out  from  the  Loins  of  the  Parent. 
 
 Again  in  the  I  Cor.  1 1.  3.  /  would  have  you  know,  that  the  Head  of 
 tvery  Man  is  Cirri  ft,  and  the  Head  of  the  Woman  is  the  Man,  and  the 
 Head  of  Cirri/}  is  God.  As  the  Woman  was  fit  ft  in  the  Man,  and  then 
 brought  forth  from  him;  fo  the  Man  was  firft  in  Chrift,  and  then 
 brought  forth  from  Chri  ft:  So  Chrift  was  firft  in  God,  and  fent  forth 
 from  the  Bofom  of  the  Father.  Thus  there  is  a  Union  between  God 
 and  the  firft  Creation,  like  to  that  between  Man  and  Woman :  God 
 and  the  Creation  in  its  Purity,  as  'tis  taken  apart  from  its  Corruption, 
 were  as  Husband  and  Wife*  Ye  fee  the  Natural  Union  between  God 
 sad  the  Creature. 
 
 J  efts  Chrift  is  the  Head  of  this  Natural  Vnion,  in  two  Refpetls. 
 
 Firft,  The  Natural  Vnion  between  God  and \  the  Creature,  is  in  the 
 Per  fin  of  Chrift,  primitively. 
 
 Secondly,  The  Natural  Vnion  between  God  and  the  Creature,  is  in  the 
 reft  of  the  Creatures^  by  Propagation  from  Jefus  Chrift.  Their  Union 
 is  firft  in  Chrift,  then  from  him  in  thQ  Creature. 
 
 I  (hall  endeavour  to  make  this  Union  plain  to  you,  by  opening 
 one  place  of  Scripture  only;  and  that  is  Col.  1.  15.  I  know  noc 
 any  place  in  all  the  Scripture,  which  fpeaks  fo  much  together,  and 
 fo  clearly  of  him,  the  Knowledge  of  whom  is  fweeter  than  the  Ho- 
 ney, and  the  Honey  Comb,  I  mean  Jefus  Chrift;  as  this  Scripture 
 doth. 
 
 I  fliall  make  fome  few  Obfervations  upon  this  Scripture,  into  which, 
 as  fo  many  Vefiels,  I  (hail  endeavour  to  draw  forth  the  Holy  Oyl 
 out  of  this  Pot. 
 
 1.  Oblerv.  St.  Paul  fpeaks  of  the  Lord  Jefus,  in  refpecl  to  his  Created 
 Part.  For  he  fpeaks  of  him,  as  in  the  Rank  of  the  Creatures,  at  the 
 15th  v.  The  Ftfft'born  of  every  Creature.  He  fpeaks  of  him  as  rifen 
 from  the  Dead,  at  the  x  8th  v.  The  First-born  from  the  Dead.  Now 
 Death  and  the  Refurredtion  are  proper  to  the  Creature.  This  is  the 
 firft  Qhfervation. 
 
 2.  Obferv.  The  Apoftle  [peaks  of  the  Created  Part  in  Chrift,  under  a 
 double  Capacity :  Firft,  a  Natural,  as  he  is  a  part  of  the  firft  Creation  ; 
 Secondly,  a  Spiritual,  as  he  bears  a  part  in  the  new  Creation. 
 
 Firft,  St.  Paul  fpeaks  of  the  Created  Part  la  Chrift,  in  a  Natural 
 Capacity,  as  'tis  a  Part  of  the  firft  Creation*,  and  fo  he  begins  to 
 fpeak  of  him  in  the  15  th  v.  The  Image  of  the  Invifible  God,  the  First- 
 born of  every  Creature. 
 
 Secondly,  He  fpeaks  of  him  in  a  Spiritual  Capacity,  as  he  is  the  New 
 Creature  j  fo  he  fpeaks  of  him  in  the  18th  v.  The  Firft  Born  from  the 
 J}eM.  3.  Obferv. 
 
 i 
 
(  M1  ) 
 
 3.  Obferv.  St.  Tad  lets  forth  Jefus  Chrift  in  his  Natural  Capacity* 
 as  he  is  a  Creature  in  the  Grit  Creation,  by  feveral  Descriptions.  A* 
 he  is, 
 
 u  ^  NctU/ alImagC#  -  4.  The  firft  Means. 
 
 2.  The  firft  Creature.  *    The  laft  £nd 
 
 3.  A  Univerfal  Receptacle.        J 
 
 1.  Defcrip.  3>/iw  Cfon'i?-,  as  he  is  a  Creature  of  the  firft  Creation, 
 is  the  Natural  Image  of  God,  at  the  Head  of  the  Creation  -,  11.  15. 
 i/<?  m  rta  /w^«  0/  the  Invifible  God.  There  are  two  Words  there, 
 which  make  this  Expreflion  point  at  the  Natural  State  of  Jefus  Chrift; 
 The  firft  Word  is,  (the  Image  «*-$•>:)  It  fignifies  a  Similitude  in  a 
 different  Subftance,  when  the  Matter  yields  to  receive  the  image  or 
 Likenefsof  fome  different  Thing;  as  the  Effigies  or  Similitude  pt  a- 
 Man  in  Brafs  or  Wood.  And  fo  'tis  appiy'd  to  the  firft  Adam,  the 
 Natural  Man,  1  Cor.  n.  7.  The  Woman  is  faid  to  be  the  Glory  of  the 
 Man,  but  Man  the  Image  and  Glory,  («^V,  ^  H?*)  the  Effigiated  Glo- 
 ry of  God. 
 
 The  fecond  Word  is  that,  the  Invifible,  the  Image  of  the  Invifi- 
 ble  God.  This  implies,  that  God  is  made  Vi/ible  in  this  Image  of  the 
 Natural  Man  of  Chrift,  yet  fo  that  he  remains  ftill  Invifible  in  his  Di- 
 vine Nature  and  Eflence.  As  Cherubias  were  Pictures  upon  the  Veil 
 that  hung  before  the  molt  Holy  Place*,  but  within  the  Veil  were 
 Cherubins  of  Gold  ;  and  fo  thofe  Cherubins  upon  the  Veil,  were 
 Images  of  Invifible  Cherubins  behind  the  Veil :  fo  is  God  Pidtur'd  on 
 the  Natural  Man  of  Jefus  Chrift,  where  you  have  the  vifible  Image 
 of  an  invifible  Glory,  which  lies  hid  behind  Chrift's  Natural  Part :, 
 being  both  a  Picture  of  it,  and  a  Veil  upon  it. 
 
 2.  Defcrip.  Jefus  Chrift  is  the  fir  si  Creature.  He  is  the  Firft  Bom 
 of  every  Creature.  The  fame  manner  of  fpeaking  is  us'd  at  the  18th 
 v.  where  Jefus  Chri/l  is  faid  to  be  the  Beginning,  the  Fir  ft- Born  from 
 the  Dead.  Some  were  rais'd  from  the  Dead  before  Chrift,  but  it 
 was  only  to  a  Natural  Life  -,  fome  were  Tranflated  in  the  Body  from 
 Earth,  into  Heaven ;  but  it  was  to  an  Angelical  Glory  only.  Jefus 
 Chrift  was  the  firft  that  did  rife  from  the  Dead,  and  enter  into  a 
 Spiritual  and  Divine  Glory.  As  he  was  the  firft  in  the  Refurre&ion, 
 fo  he  was  firft  in  the  Creation,  the  Beginning,  the  Firft-Born  of  the 
 whole  Creation.  ^ 
 
 3.  Defcrip.  Jefus  Chrift  is  the  firft  Receptacle  of  all  Creatures.  I  in- 
 treat  you  here  to  take  notice  of  one  Thing.  That  St.  Paul  doth  dl- 
 ftinguifh  with  Choice  and  Care,  between  thofe  two  Particles  or  Pre- 
 pofitions,  between  thofe  two  little  Words,  ^&</W,  iu,  and  by,  'tis 
 liiGreek  at  the  beginning  of  the  16th  v,  Is  <wtZ}  in  him  were  all  Things 
 
 1  l  Created: 
 
C  H*  ) 
 
 Created:  But  at  the  end  of  the  itfth  v.  all  Things  were  Created, 
 c/Ww,  by  him:  Then  at  the  .end  of  the  17th  v.  'tis  in  Greek,  all 
 Things  fubfift,  h  Mr?,  m  him.  The  Tranflation  confounds  the  Senfe, 
 Translating  all,  by,  by,  by  him:  But  St.  Paul  diftinguiming  Co  care- 
 fully, (hews  that  he  intends  a  different  Senfe.  All  things  were  firft 
 .  in  Chrift;  as  at  the  17th  v.  we  read,  He  is  before  all  Things,  and  by 
 him  all  Things  fitbfift.  The  Tranflnlon  alters  the  Particle  into  by  \ 
 and  makes  that  to  be  the  prefenc  Time,  which  in  Greek  is  the  Time 
 pad  i  and  he  is  before  all  Things  }  and  in  him  did  all  Things  fiibfift  toge- 
 ther, or  ft  and  together ,  o-vvkrwu  Thus  it  runs  Word  for  Word  in 
 Greek.  And  fo  the  Apoiile  in  the  former  Verfe,  (peaking  of  the 
 Creation,  fpeaks  conftantly  of  the  Time  paft*,  all-Things  were  Created, 
 hfii$mi  in  Chrift  \  all  Things  were  Created,  lifltratj  by  Chrift  j  all  Things 
 did  jubfift  together,  ffvvbs-HKt9  in  him; 
 
 By  thefe  Things  'tis  manifeft,  that  St.  Paul  fpeaks  of  the  Creation 
 in  its  Beginning,  and  intends  that  then,  as  a  Pi&ure  is  firft  form'd 
 upon  Draft,  and  afterwards  Printed  upon  Paper:  So  all  the  Crea- 
 tures were  form'd  together  in  the  Perfon  of  Chrift}  and  he  was  firft, 
 the  firft  Receptacle  of  the  whole  Creation ;  before  all ;  having  all 
 Things  ft  an  din?  together  in  himfelf. 
 
 4.  Defcrip.  Jefus  Chrift  was  the  first  Means  of  bringing  forth  every 
 Creature  ',  17th  v.  By  him  were  all  Things  Created.  The  Man  is  faid  to 
 be  by  the  Woman,  1  Cor.  it.  12.  The  Child  is  firft  form'd  ifl  the 
 Womb  of  the  Mother  ;  then  'tis  brought  forth  from  the  Mother  into 
 the  World :  So  the  whole  Creation  was  firft  form'd  and  caft  in  Jefas 
 Chrift,  as  its  everlafting  Womb  and  Mould,  then  it  was  brought 
 forth  out  of  Chrift  into  the  World ;  as  into  its  own  particular 
 Being. 
 
 5.  Defcrip.  Jefits  Christ  was  the  End  of  all  Creatures;  all  Things  were 
 Created  by  him,  and  for  him,  at  the  16th  v.  As  in  a  Jewel  the  leiTer 
 Stones,  the  Enamelings,  the  Cuttings  and  Settings,  are  to  fet  off  one 
 greater  Diamond,  and  make  the  Jewel  compleat:  So  all  the  Crea- 
 tures were  to  fet  off  and  compleat  the  Natural  Image  of  God,  in  the 
 Perfon  of  the  Lord  Jefus.  And  thus  much  for  this Obfervation  upon 
 this  Scripture,  with  the  feveral  Defcriptions  belonging  to  it.  My 
 laft  Obfervation  upon  Col.  1.  15.  follows. 
 
 4.  Obferv.  That  when  the  Apoftle  had  fpoken  of  Jefus  Chrift,  as 
 he  is  in  the  firft  Creation,  and  as  he  is  in  the  Refur reft  ion,  he  draws 
 a  twofold  Conciuflon  from  thisDilcoutfe.  Firft,  at  the  latter  end  of 
 the  1 8th  v.  all  this  was  done  faith  he,  that  he  in  all  Things  might  have 
 .  the  Preeminence:  That  he  in  all  Things  might  be  firft  }  That  he  might 
 be  firft  among  the  Creatures }  firft  among  the  Saints* 
 
 The 
 
(  H'3  ) 
 
 The  other  Conclufion  is  at  the  19th  v.  thus,  It  fleas'* d  the  Father y 
 that  all  Fulnefs  flmld  dwell  in  him\  Both  Fulnefles,  ot  Natural  and  Sp 
 ritual  Things  j  the  Fulnefs  of  both  Creations,  the  firft  and  the  Nt 
 Creation. 
 
 There  is  a  twofold  Opinion  concerning  this  Portion  of  Scripture, 
 and  that  which  I  have  faid  to  you  from  it. 
 
 1.  Opin.  Some  fay  that  all  this  was  really  a&ed,  that  at  the  Begin- 
 ning of  the  Creation,  Jefus  Chrift  was  fet  up  as  the  firft  Creature, 
 having  an  Angelical  Being,  or  a  Created  Being  more  than  Angelical, 
 as  the  Head  of  Angels  j  that  he  was  fee  up  as  the  llniverfal  Crea- 
 ture, comprehending  all  the  Creation  in  himfelf,  and  fending  the 
 Creatures  forth  rrom  himfelf.  (as  the  Sea  is  the  gathering  together 
 of  Waters,  and  lets  forth  all  Rjvers  and  Springs  from  it)  And  that 
 in  the  Fulnefs  of  Time,  the  Divine  Nature  of  Chrift,  and  this  more 
 than  Angelical  Nature  of  Chrift,  did  both  together  at  once  take  up- 
 on themfelves  an  Inferior  Nature  of  Fie  111  and  Blood  from*  the  Vir- 
 gin Mary:  This  is  one  Opinion. 
 
 2.  Opin.  Others  again  fay  that  it  is  true,  Jefus  Chrift  was  the  firft 
 Creature,and  the  Womb  in  which  all  the  Creatures  lay,  the  Beginning 
 and  Head  of  the  Creation  }  yet  that  he  was  thus  fet  up  not  in  Fad, 
 but  in  Defign  only,  and  in  the  Mind  of  God;  as  with  Men,  that's 
 firft  in  Intention,  which  is  laft  in  Execution \  that  which  is  firft  in 
 the  Eye  and  Heart,  our  Hands  work  out  laft.  But  I  have  now  done 
 with  the  Confirmation  and  Explication  of  Chrift's  Headlhip  or  Me- 
 diatorfhip  in  the  Natural  Union.  I  will  add  to  thefe  the  Applica- 
 tion, and  after  that  (hew  you,  how  Jefus  Chrift  is  alfo  the  Head  of 
 the  Spiritual  Union  between  God  and  the  Creature. 
 
 Life  1.  The  Vfe  of  that  which  hath  been  hitherto  faid^  is  firft  to  re- 
 prove our  Ignorance  of  jefus  Chrift.  How  empty  are  our  Underftand- 
 ings,  if  we  be  empty  of  the  Knowledge  of  him,  in  whom  all  Fulnefs 
 dwells?  Can  he  fay,  he  ever  faw  any  thing,  who  never  fawSun-nor 
 Light?  Do  not  believe  you  know  any  thing,  if  ye  know  not  Jefus 
 Chrift :  For  his  Natural  Man  is  the  Sun  and  Light  to  the  whole 
 Creation. 
 
 I  (hall  (hew  yon  the  Evil  of  this  Ignorance  in  five  Thing?, 
 
 1.  Unnatural nefs.  -      v 
 
 2.  Unreafonablenefs.      4*  fff-1  If'   .     - 
 
 3.  Ill  Confequences.       *  Unfruitfulneis 
 
 I.  Unnatur.  As  the  Woman  is  faid  to  be  the  Image  and  Glory  of  Man  \ 
 fo  is  the  Creation  to  Chrft.  That  Natural  Image  of  God,  which  was 
 in  the  Perfon  of  Chrift,  being  ftampt  upon  the  Face  of  Nature,  is 
 the  Eflence  and  Life  of  it  j    'cis  unnatural  then,  not  to  know  Jcfas 
 
 I  i  2  Chrift, 
 
(  M4-  ) 
 
 Chrifl:,  when  Nature  itfelf  is  but  his  Shadow,  and  the  end  of  Nature 
 is  to  reprefent  him. 
 
 In  the  1 9th  Pfalm.  v.  L  It  is  faid,  That  the  Heavens  declare  the  Glory 
 of  God.  We  all  know  that  'tis  Jefus  Chrift  who  is  the  Glory  of  God. 
 At  the  2d  v.  we  read,  Day  unto  Day  mtereth  Speech,  the  Word,  the 
 Immortal  Word,  which  is  Chriff.  The  Word  Tranfhted  Speech,  is 
 in  Hebrew  Qmery  the  fame  which  is  us'd  for  the  fix  Days- Work  in 
 Gen*  I.  fayomer,  and  he  [aid  let  there  be.  St.  Paul  in  Rom.  10.  18. 
 applies  this  Pfalm  to  the  Preaching  of  Ghrifl.  As  in  a  Map  of  the 
 Earth,  upon  a  Globe,  which  way  foever  ye  turn  the  Globe,  ye  fee 
 the  Earth  before  your  Eye:  So  is  the  round  World  a  Map  of  Jefus 
 Chrift^.  ye  can  turn  to  no  Part  of  Nature  or  the  Creature,  but  it 
 holds  forth  fornething  of  Jefus  Cbrift.  Kow  Deaf  are  we  then  to  the 
 Voice?  How  Blind  are  we  to  the  Light  of  Nature  itfelf,  who  know 
 ib  little  of  the  Lord  Jefus? 
 
 2.  Vnneafonab..  See  the  Unreafonablenefs  of  this  Ignorance;  The 
 29th  of  Job,  the  beginnings  Job  fpeaks  of  the  Candle  of  the  Lord  fhin- 
 ing  over  his  Head.  The  Proverbs  tell  us,  That  the  Spirit  of  Man  is 
 the  Candle  of  the  Lord  within  him,  Prov.  20.  27.  Thefe  are  two  fe«- 
 veral  Candles,  The  Natural  Image  of  God,  in  the  Perfon  of  Chrifi,  is  the 
 great  Candle,  fee  at  the  Head  of  the  whole  Creation^  the  Spirit  of  Manr 
 die  Reafon  of  Man,  is  a  Candle  lighted  from  this  Candle }  our  Senfes 
 are  leffer  Lights  from  the  Light  of  our  Reafon,  fet  up  in  our  Flefh. 
 Thus  John  the  Evangeliil:  teftifieth  in  the  fir  ft  Chapter  of  his  Gof- 
 pel,  v.  9.  That  Jefus  Chrifl:  was  the  true  Light,  which  enlightneth. every 
 Man  that  cometh  into  the  World:  Every  Natural  Man  hath  the  Light, 
 of  his  Reafon  and  Senfe,  lighted  from  this  great  Candle  of  the  Lord 
 Jefus  Chrift.  Now  we  fay,  that  all  Light  deriv'd  from  the  Snn,  car- 
 ries the  Form  and  Image  of  the  Sun  along  with  it ;  fo  fhould  the 
 Reafon  of  Man,  and  his  Senfes  be,  as  Images  of  God  begotten  upon 
 the  Soul  and  Body  of  Man,  by  the  firft  Image  of  God,  Jefus  Chriftj 
 they  fhould  all  be  as  fo  many  Reflections  of  Jefus  Cbriftjinwardly  up- 
 on our  Spirits,  and  outwardly  upon  our  Bodies. 
 
 But  alas !  our  Senfes  are  become  fenfelefs,  while  they  favour  not 
 of  Jefus  Chrifi;  \  our  Reafon  is  become  unreafonable,  while  it  doth 
 not  (hew  forth  the  Head,  Jefus  Chrifi.  Our  Senfes  are  like  falfe 
 Fire,  kindled  from  Hell  by  our  Luffs.  Our  Reafon,  which  fhould 
 be  as  a  Priefl  in  the  Temple  of  the  Lord,  as  the  Image  of  Chrifl  in 
 the  Bofom  of  Chrifi,  miniftring  the  Difcoveries  of  Chrilt  to  us.  This 
 Reafon  is  made  an  Hewer  of  Wood,  a  Drawer  of  Water,,  a  ferviie 
 Drudge  to  our  Sejifes, 
 
 3;  /* 
 
(  a45  ) 
 
 3.  ///  Conferences*.  St.  Paul  holds  thefe  forth  to  us,  Col,  2".  8. 
 Beware,  left  any  Man  fail  yon  thro'-  Philofophy,  and  vain  Deceit,  after 
 the  Tradition  of  Men,  after  the  Rudiments  of  the  World,  and  not  after 
 Chrift.  And  then  at  the  18th  v.  he  faith,  They  intrude  into  thofe 
 things  which  they  have  not  feen,  vainly  pufft  up  in  their  flefily  mind,  not 
 holding  the  head,  that  is,  Chrift. 
 
 Phylofophy  is  the  Natural  Knowledge  of  Natural  Things.  St, 
 Paul  calls  this  a  vain  Deceit,  and  tells  us,  it  will  fpoil  and  undo  us, 
 Why?  What's  the  Matter?  If  it  be  not  after  Chrift,  ii  it  do  noc 
 hold  the  Head,  which  is  Chrift.  So  then  the  Ignorance  of  Jefus 
 Chrift  hath  thefe  three  ill  Confequences  ;  it  makes  all  other  Know- 
 ledge, which  we  have  as  Men,  to  be,  1.  Empty.  2.  Erroneous. 
 3.  Dangerous. 
 
 1.  Empty.  St.  Paul  calls  it  a  vain  Deceit, .  the  Word  is  an  empty 
 Deceit.  Our  mo  ft  glorious  Contemplations,  if  they  have  not  a  Difcovery 
 of  the  Perfon  of  Jefus  Chrift  in  them,  are  as  Colours  upon  the  Rainbow^ 
 not  real,  but  apparent,  gliftring  only  upon  a  Face  of  deep  Dark- 
 nefs.  All  thy  Knowledge,  without  the  Knowledge  of  thy  Saviour, 
 is  but  Shadow,  Fancy,  Notion  :  It  will  neither  fix  nor  fill  thee  :  'Tis 
 like  a  Cloud  without  Rain,  carry'd  about  *,  for  it  wants  the  Head,. 
 the  Root,  the  Subltance  of  all,  which  is  Jefus  Chrift.' 
 
 2.  Erroneous.  All  thy  Knowledge,  without  the  Knowledge  of  the 
 Lord  Jefus,  is  Erroneous.  Jefus  Chrift  is  the  Head,  even  of  Natu- 
 ral Things.  He  is  the  principal  Part,  that  gives  Beauty  and  Life.. 
 to  all  the  other  Parts.  He  that  hath  the  largeft  and  cleareft  Know- 
 ledge of  Nature,  without  Jefus  Chrift,  he  hath  but  a  livelefs,  love- 
 iefs  Carkafe  in  his  Eye,  a  Trunk  headlefs,  inftead  of  a  living  and 
 beautiful  Body. 
 
 3.  Jefus  Chrift  is  the  Original  Copy  after  which  Nature  was  framed. 
 Nature  is  like  a  Pi&ure,  which  hath  the  Image  and  Refemblance  of 
 Jefus  Chrift  in  it.  The  Devil  comes  to  an  ignorant  Man,  and  takes 
 the  Image  out  of  this  Picture  \  and  fo  Chrift  as  to  him.  Now  ail 
 this  Knowledge  is  left  but  as  a  rude  Heap  of  confus'd  Colours,  the 
 Devil  forming  himfelf  in  thefe.  Colours  in  all  the  Creatures,  and 
 fhewing  himfelf,  inftead  of  Chrift,  to  the  ignorant  Man,  The  Igno- 
 rance of  Chrift  makes  all  our  Knowledge  dangerous.  Take  heed  of  being 
 fpoil7 d  by  Philofophy  ,  and  at  the  18th  v.  They  worfhip  Angels,  intruding 
 into  thofe  things,  which  they  have  not  feen,  vainly  puft  up  by  their  flefafa  . 
 mind.  That  Man,  that  looks  upon  a  Picture  of  fome  living  Perfon, 
 longs  to  leave  the  Picture  and  look  upon  the  Perfon.  He  that  knows 
 all  Natural  Things,  and  knows  Chrift  too,  he  kuows  them  as  a  Pi^ 
 3are  of  Jefus  Chrift,  and  he  longs  to  fee  jefus  Chrift  himfelf     Bus 
 
 hft  . 
 
(H6) 
 
 he  that  is  ignorant  of  Chrift,  and  hath  large  and  rais'd  Speculations 
 in  the  Creature,  he  looks  upon  chefe  high  Notions,  to  which  he  is 
 aftvahc'd  by  his  flelhly  Mind,  and  his  natural  Part,  not  as  Pictures, 
 relating  to  fomething  above  them,  to  feme  Glorious  Perfon  ,  hue 
 lie  admires  them,  he  efteerns,  he  embraces  them  for  their  own  fake  , 
 and  fo  kts  them  up  inflead  of  Chrift.  Having  the  high  Notions  in 
 Admiration,  he  fets-them  np  before  his  Eye,  as  the  Ifraclites  did  their 
 golden  Calves ,  Thefe,  faith  he  to  his  Soul,  are  thy  God,  thy  Jefus,  which 
 goes  before  thee.  Then  he  fits  down  to  eat  and  drink,  and  rifeth  up  to  play 
 before  thefe  Calves,  in  the  Light  and  Glcry  of  thefe  Notions.  Thus  ail 
 Knowledge,  without  Christ,  is  Empty,  Erroneous  and  Dangerous,  Thefe 
 are  the  ill  Confequences. 
 
 4.  The  Enmity.  .Confider  the  Enmity  that  there  is  in  this  Ignorance, 
 Tis  notafimple  innocent  Defeft,  to  be  ignorant  of  Jefus  Chrift.  It 
 hath  an  Enmity  in  it.  Col.  1.  2.  Te  that  were  fometimes  alienated,  and 
 Enemies  in  your  mind  by  wicked  Works,  yet  hath  he  reconciled.*  There 
 is  a  two-fold  Enmity  againft  Jefus  Chrift.  The  fir  ft  and  principal 
 Enmity  lies  in  the  Underftanding  :  The  fecond  and  fecondary  En- 
 mity, flowing  from  this,  lies  in  the  Affe&ion  and  Convention  in 
 our  evil  Works.  Thefirft  aud  principal  Enmity  is  in  the  Mind,  in 
 the  Underftanding.  See,  what  this  confifts  in,  Te  that  were  fometimes 
 Alienated  in  your  minds,  the  Alienation  and  Eftrangement  of  our  Un- 
 derstandings from  God,  the  Ignorance  of  Jefus  Chrifl:  in  our  Under- 
 Handing,  this  is  the  Enmity  in  our  JVtind. 
 
 Truth  is  but  one,  Error  is  a  tboufand-fbid.  The  Appearance  of 
 Jefus  Chrifl  in  the  Soul  of  IVSan,  is  but  one,  tho7  it  have  many  De- 
 grees \  as  the  Child  in  the  Womb  hath  its  Infancy,  its  riper  Years, 
 yet  flill  the  Perfon  is  but  one.  There  is  one  Lord,  one  Faith,  one  Spi- 
 rit ,  but  there  are  a  thoufand  Appearances,  a  thoufand  feveral  Ima- 
 ges in  the  Soul.  All  thefe,  if  they  be  not  one  Perfon,  they  are  Idol- 
 Images,  in  which  the  Devil  ads  his  Part.  When  Jefus  Chrifl  mall 
 fhine  out,  thou  wilt  find,  that  thou  haft  already  an  Enmity  in  thy 
 Heart,  if  thou  haft  any  other  Image  there,  befides  the  only  Appear- 
 ance of  the  Son  of  God.  But,  when  Jefus  Chrifl  mail  fhine  ouc 
 more  clearly  in  the  World ,  when  that  Image,  which  is  in  tlTEe,  (hall 
 be  ripen'd  and  brought  to  more  Maturity,  then  will  the  Enmity  in 
 the  Underftanding  manifeft  itfelf ,  then  will. the  Difference  between 
 the  true  Appearance  of  Chrift,  and  this  Image  which  thou  haft,  be 
 made  more  plain :  And  now,  if  thou  beeft  not  chang'd,  thou  wilt 
 grow  from  «p  Enemy  in  thy  Underftanding,  to  an  Enemy  in  thy 
 Anions,  Affections  and  Converfation.  As  it  was  between  Elijha, 
 and  the  King  of  Syria,   when  the  Prophet  told  him  whathefhould 
 
 do 
 
(  H7  ) . 
 
 do  to  the  Children  of  Ifrael,  what  an  Enemy  he  fhould  prove  to 
 them:  He  reply'd,  Is  thy  Servant  a  Dog?  If  I  could  weeping  tell 
 you,  what  you  are  ready  to  do  and  fay  againft  Jefus  Chrift,  in  the 
 Perfecution  of  him,  what  Enemies  this  Image  in  you  will  make  yon 
 more  and  more  to  be  againft  the  Difcoveries  of  Chrift,  as  that  grows,, 
 and  theie  grow,  you  would  anfwer  me,  and  fay,  What  are  we  De- 
 vils f 
 
 5.  Vnfrmtfnlnefs.  Confider  the  Unfruitfulnefs  of  this  Ignorance. 
 Col.  1.  9.  The  Apoftle  prays  at  the  end  of  the  Verfe,  That  they 
 may  be  filled  with  allV/ifdom,  and  Spiritual  Vnder  standing,  that  is,  the 
 llnderftanding  of  Spiritual  Things,  whereof  Chrift  is  the  Head  and 
 Chief.  Mark  what  the  Fruit  of  this  Spiritual  Light  is  at  the  10th  v\ 
 That  ye  might  walk  worthy  of  the  Lord  in  all  well-pleajing,  being  fruitful 
 in  all  good  Works.  See  the  Fruit  of  that  good  Converfation,  and  in* 
 creafmg  in  the  Knowledge  of  God.  Behold  what  a  Circle  of  continual 
 Increale  and  Fruitfulnefs  there  is  in  Spiritual  Knowledge,  in  the 
 Knowledge  of  our  Lord  Jefus. 
 
 Firftthe  Light  of  the  Knowledge  of  Chrift  in  thy  llnderftanding, 
 kindles  an  Heat  upon  thine  Heart,  an  Heat  of  Love  upon  thine 
 Heart  and  Affe&ion  \  that  Heat  in  thine  Heart  burns  up  into  a  bright 
 and  clear  Flame  of  Bolinefs  in  thy  Converfation  j  that  Flame  of  Ho- 
 linefs  in  thy  Converfation  again  increafetb,  and  heightneth  thy  Spi- 
 ritual Light,  in  the  Knowledge  of  Chrift  in  thy  llnderftanding. 
 Thus  it  runs  round  with  a  Circle  of  perpetual  Encreafe  and  Fruit- 
 fulnefs. As  they  fay,  the  Blood  circulates  thro'  the  Body  \  fo  the 
 Light -of  Knowledge  in  thy  Mind,  pours  forth  itfelf  into  thy  Affecti- 
 ons,   into  thy  Actions. 
 
 On  the  other  fide,  the  Ignorance  of  Chrift  is  an  unfruitful,  as  the 
 Knowledge  of  Chrift  is  fruitful.  They  that  are  drunk  with  Vanity, 
 they  that  commit  Adultery  thro'  Luft  with  the  Creature  and  Devil, 
 they  do  it  in  the  Night  of  this  Ignorance  of  the  Lord  Jefus.  And  by 
 this  Drunkennefs  and  Adultery,  they  (ink  themfelves  into  a  deeper 
 Night,  by  which  their  Ignorance  is  encreas'd,  and  they  more  alie- 
 nated and  eftranged  from  the  Difcoveries  of  our  Saviour. 
 
 To  conclude,  he  that  knows  all  Things  after  the  moft  excellent- 
 manner,  and  knows  not  our  Bleffed  Saviour,  is  like  a  Man  that  fleeps, 
 and  hath  a  goodly  Dream  of  a  Palace  and  Paradife ;  but  when 
 he  wakes,  he  finds  himfelf  at  the  bottom  of  a  deep  and  dark  Dun- 
 geon. 
 
 On  the  other  fide,  as  it  was  faid  in  the  Primitive  Times  to  an 
 Holy  Martyr,  that  had  loft  his  Eyes  for  Chrift  \  thou  wanteft  thofe 
 Eyes,  with  which  Mice,  and  the  moft  contemptible  Creatures  fee  -0 
 
 bun. 
 
(  H8  ) 
 
 -but  thou  haft  tTiofe"  Eyes  with  which  Angels  fee :  So  he  that  knows 
 >our  Lord  Jefus,  and  knows  nothing  befides  him,  he  may  want  thofe 
 Eyes,  with  which  the  pooreft  Creatures  fee  the  Light  of  this  World  } 
 but  he  hath  thofe  Eyes,  with  which  Angels  and  Immortal  Spirits  fee 
 all  things  in  the  Light  and  Glory  of  their  God.  I  have  now  finim'd 
 -this  life. 
 
 Vfe  2.  An  Exhortation  to  the  Love  of  the  Lord  Jefus.  All  things 
 were  made  for  Chrift,  faith  Sc.  Paul,  Col.  i.  \6.  Our  Underftandings 
 were  made  for  the  Knowledge  of  Jefus  Chrift  \  our  Affedions  were 
 made  for  the  Love  of  the  Lord  Jefus  \  Faculties  and  Objecls  were 
 made  one  for  another.  There  is  fuch  an  Affinity,  fuch  a  Simpathy 
 between  them,  that  if  they  be  prefented  each  toother,  they  imme- 
 diately leap  into  the  Bofora  each  of  others  as  the  Needle  leaps  up 
 to  the  Load-Stone.  Jefus  Chrift  is  the  proper  Object  of  our  Love  j 
 and  he  is  fo  natural,  fo  fuitable  an  Object,  that  if  he  would  pleafe  to 
 •fet  hkpfelf  in  the  Eye  of  your  Souls,  your.Hearts  could  not  chufe 
 but  leap  fwiftly  and  ftrongly  into  his  Embraces. 
 
 I  will  endeavour,  by  his  Affiftance,  to  make  fome  Report  of  fome- 
 thing  of  his  Lovelinefs  to  you,  which  may  move  your  AfFe&ion  to- 
 wards him.    Confider  three  Things. 
 
 i.  The  Perfon.     2.  The  Power.     3.  The  Relations  of  Chrift. 
 
 1.  The  Perfon  of  Chrift.  In  that  are  thefe  three  eminent  Attra&ives. 
 .2.  The  Fulnefs.  2.  The  Fruitfulnefs.  3.  The  Fairnefs  of  Chrift's 
 Perfon. 
 
 t.  The  Fulnefs.  Look  awhile  upon  the  Fulnefs  of  our  Saviour's  Per- 
 fon. He  that  receives  Jefus  Chrift  into  his  Arms,  takes  with  him 
 a  Sea  of  Pearl,  a  Rock  of  Diamonds :  For  the  Fulnefs  of  all  Crea- 
 tures, of  all  created  Excellencies,  hath  its  Dwelling  in  Jefus  Chrift  : 
 they  are  there,  as  in  their  proper  Place,  as  Flowers  in  their  Beds$ 
 they  are  there,  as  growing  up  immediately  out  of  the  Godhead. 
 
 St.  Paul  feeks  Words  to  fet  forth  the  Fulnefs,  which  is  in  Chrift  \ 
 Riches,  Col.  1.27.  Treafures,  Col.  2.  3.  Fulnefs,  Col.  1.  19.  All  Ful- 
 nefs, unfearchable  Riches,  Ephef.  3.8.  and  yet  he  wants  Exprefllons. 
 
 In  the  fingle  Perfon  of  thy  Blelfed  Saviour,  there  is  the  Fulnefs  of 
 all  Creatures,  all  Ordinances,  all  Saints.  There  is  a  Fulnefs,  not  for 
 himfelf  only,  but  for  thee  coo  -,  thy  Fulnefs  is  there.  There  is  a 
 Fulnefs  of  Mercy,  of  Righteoufnefs,  of  Spirit,  of  Strength,  of  Grace, 
 of  Joy  ^  there  is  all  Fulnefs.  O!  What  Pleafure/  what  Reft  hath 
 he,  who  lays  down  himfelf  in  the  Arms  of  the  Lord  Jefus  ?  He  is 
 there  at  the  Center,  where  the  Lines  of  all  Excellency ,  of  all 
 defirable  Things  do  meet  in  one,  from  the  vaft  Circumference  of 
 She  whole  Creation,  and  of  God  himfelf.    What  haft  thou,   when 
 
 thou 
 
(  H9  ) 
 
 thou  haft  Chrift  ?  Thou  haft  all  that  thou  canft  love  or  value  ;  thy 
 Parents,  thy  Children,  thy  Husband,  thy  Wife,  thy  Wealth,  thy 
 Honour,  thy  Life,  thy  Heaven,  thy  Eternity,  thy  God.  Ail  Ful- 
 nefs  thou  haft  \  and  all  this  is  in  one  fingle  Perfon,  and  this  Perfon 
 in  one  Spirit  with  thyfelf.  Ah!  Who  would  not  love  thee,  O 
 Jefus  ? 
 
 2.  The  Fruitfulnefs.  Confider  the  Fruitfulnefs  of  our  Saviour's 
 Perfon.  'Tis  laid,  Col.  i.  16.  That  InvifMt  Things,  Thrones,  and 
 Principalities,  and  Powers,  are  by  Chrifl.  A  bright  or  light  Body,  like 
 the  Sun,  fends  forth  Millions  of  Beams  round  about  from  every  Poind 
 of  kfelf.  Such  a  Brightnefs,  fuch  a  Fruitfulnefs  is  there  in  the  Per- 
 fon of  Chrifl: ;  Millions  of  Angels  every  Moment  fpring  and  fparkle 
 forth  from  him. 
 
 Heb.  i.  3.  He  is  (aid  to  uphold,  or  bear  up  all  Things.  The  ge- 
 nuine Senfe  of  the  Word  faw  relates  to  the  Root  of  a  Tree,  which 
 both  brings  forth,  and  bears  up.  The  Orange-tree  hath  at  once  up- 
 on it,  Leaves,  Blofloms,  Green  Oranges,  Ripe  Oranges.  Jefus 
 Chrifl  is  fuch  a  Plant.  He  continually  bears  all  manner  of  Fruit,  in 
 all  Variety,  in  all  its  Kinds  and  Degrees.  Mat.  13.  3  r.  The  Kingdom 
 of  Heaven  is  compared  unto  a  grain  of  Muftard-feed,  the  Uafl  of  all  Seeds, 
 when  it  is  cast  into  the  Earth.  But  it  grows  to  the  greatest  of  Trees, 
 that  the  Birds  of  the  Air  build  their  Nests  and  lodge  therein.  When  thou 
 firft  takeft  in  Jefus  Chrifl:  into  thine. Heart,  perhaps  he  may  be  then 
 but  as  a  little  Seed,  that  may  make  lefs  Shew  than  any  other  Seed  of 
 Reafon  or  Senfe:  But  when  he  fhall  difplay  hirafelf,  and  grow  up  in 
 thee,  thou  (halt  find  him  to  be  a  large  Plant,  a  great  Tree^  he  will 
 fhoot  forth  all  manner  of  Grace  and  Delight  ^  thy  Soul  and  Heart, 
 every  AfFe&ion  and  Deflre  may  chufe  its  Branch,  on  which  it  will 
 lit  and  (iug. 
 
 3.  The  Fair nefs.  Look  upon  the  Fairnefs  of  Cht  ill's  Perfou.  Col.  1. 
 16.  he  is  faid  to  be  the  Firft- born  of  every  Creature.  See  what  Jacob 
 fpeaks  of  his  Firft-born,  Gen.  49.  3.  Reuben,  thou  art  my  Firft  born, 
 my  Might,  and  the  beginning  of  my  Strength,  the  Excellency  of  Dignity, 
 and  the  Excellency  of  Power.  Jefus  Chrift  is  God's  Firft-born  in  the 
 Creation :  He  is  the  Exellency  of  his  Dignity,  the  Excellency  of  his 
 Might.  Jef  is  Chrifl:  is  the  firft  and  greateft  Attempt  of  the  God- 
 head putting  forth  upon  the  Creature }  the  utmoft  that  God  could 
 do  with  the  Riches  of  Glory,  of  Power,  of  Wifdom  ;  the  utmoft 
 that  God  could  do  in  a  Creature,  is  put  forth  in  the  Natural  Being 
 of  Jefus  Chrift.  There  is  fomething  of  Sweetnefs  in  the  Life-Picture, 
 which  can  never  be  exprefs'd  in  any  Copy  that  is  taken  from  it.  Je- 
 frs  Chrift  is  the  Life-Piciure,  the  Firft-born  of  the  whole  Creation 
 
 K  k  in 
 
(  25°  )     • 
 
 in  General,  of  every  Creature  ia  Particular.  There  is  a  Sweetnefs, 
 a  Delicacy,  a  Life  of  created  Excellency  in  the  Perfon  of  Jefus  Chrift, 
 beyond  what  it  is  pofUble  to  exprefs  in,  or  to  guefs  at  by  any  'Crea- 
 ture, be  it  Angel  or  Man.  There  is  one  Glory  of  the  Moon,  ano- 
 ther of  the  Stars,  another  of  the  Sun.  There  is  one  Sweetnefs,  one 
 Beauty  of  the  Creature  in  thefe  vifible  Things.  There  is  another 
 Sweetnefs  and  Beauty  of  in  vifible  Things,  of  Angels.  There  is  ano- 
 ther Sweetnefs  and  Beauty  far  different  from  all  thefe,  in  the  created 
 part  of  our  Lord  Jefus. 
 
 But  thus  much  for  the  Perfon  of  Chrift. 
 
 2.  The  Power  of  Chrifl:,  is  the  fecond  Thing  to  be  confider'd,  and 
 that  in  three  Parts. 
 
 i  Part)  The  Extent.  2  Part,  The  Efficacy.  3  Part,  The  Eafinefs 
 of  Chrift's  Power. 
 
 1  Part,  The  Extern.  Firft  weigh  the  Extent  of  Chrift's  Power. 
 His  Power  is  over  all  *,  for,  Cvl.  1  17.  you  read,  That  in  him,  or 
 by  him,  all  things  cenfift.  Jefus  Cbrift  hath  all  Things  within  his  own 
 Compafs  \  and  10  he  hath  by  that  means  an  abfolute  Command  over 
 them  all. 
 
 Chufe  JefusChrift  for  thy  Beloved,  and  then  if  thou  wouldft  have 
 Reft  for  thy  Soul,  or  Sleep  for  thy  Outward  Man,  He  can  give  his  be- 
 loved reft,  Pf.  1 27.  2.  and  he  can  give  a  Charge  unto  all  the'Creatures, 
 that  they  fhall  ling  thee  afieep,  that  they  fhall  minifter  Peace  and 
 Reft  to  thee,  and  (hall  forbear  to  difturb  or  awake  thee,  till  thyfelf 
 pleafe. 
 
 Hefter  had  her  Time,  when  (he  fat  at  her  Banket  of  Wine  with 
 her  great  King,  andSpoufe;  Then  (he  might  ask  to  the  half  of  his 
 Kingdom,  and  he  would  give  it :  He  that  loves  Jefus  Chrift,  and  a- 
 bides  in  his  Love,  fits  perpetually  at  a  Banquet  of  Wine  with  the 
 King  of  the  whole  World,  and  may  ask,  not  to  the  half,  but  to  the 
 whole  of  the  Creation,  and  obtain  it. 
 
 2  Part,  The  Efficacy.  See  the  Efficacy  of  his  Power.  In  the  103d. 
 Pfalm,  v.  20.  you  read,  Blefs  the  Lord,  ye  his  Angel s,  that  excel  in 
 ftrength,  that  do  his  Commands,  hearkning  to  the  voice  of  his  Word.   Some 
 
 point  out  the  Trinity  to  us  in  this  place  of  Scripture:  HisWord^ 
 that's  the  Father  -,  the  Word  of  the  Father,  that's  Jefus  Chrift  \  the 
 Voice  of  the  Word,  there  is  the  Holy  Spirit,  whom  the  Jews  call,  Filia 
 Vocis,  the  Daughter  of  the  Voice.  The  Angels  excel  in  Strength  \ 
 they  are  the  moft  potent  of  all  the  Creatures ;  they  minifter  the  Will 
 and  Decree  of  God  to  the  reft  of  the  Creation,  Governing  it  under 
 Chrift:  Yet  thefe  Angels  hearken  to  the  Voice  of  the  Word  ;  they 
 hearken  to  the  Voice  of  Chrift  j  they  diligently  attend  upon  him; 
 
 they 
 
(  *5*   ) 
 
 they  catch  afe  every  Sound,  that  falls  from  him,  that  they  may  imme- 
 diately fulfil  it. 
 
 Jefus  Chrift  is  the  Word  of  the  Father,  the  Broid  Seal  of  the 
 King  of  Heaven  and  Earth :  He  that  hath  Jefus  Chrift  in  his  Heart, 
 carries  the  Broad  Seal  of  the  Great  King  along  with  him  to  all 
 Creatures.  No  Creature,  when  he  fees  it,  dare  refufe  its  Obedience 
 to  it. 
 
 3  Part.  The  Eaflnefs.  Behold  the  Eaflnefs  of  Chrift's  Power.  Heb. 
 1.3.  Jefus  Chrifl  is  [aid  to  bring  forth^  and  bear  up  all  things  by  the  word 
 of  his  Power.  There  is  a  two- fold  Word  ;  the  Outward  Word  in 
 Sound,  the  Inward  Word  in  the  Mind,  which  is  the  Thought.  Je- 
 fus.Chrift  is  not  ty'd  to  this  outward  Word  of  Sound  :  As  he  is  a 
 Quickning  Spirit,  he  is  above  that.  But  he  doth  all  by  the  inward 
 Word,  by  a  Thought.  Jefus  Chrifl:  is  the  Head  ot  the  Creation, 
 and  rules  the  Creature  as  the  Head  rules  the  Members.  The  Head 
 imagins  and  thinks  fuch  a  Motion  \  prefently  the  Hands,  Feet  and 
 Eyes  make  the  Motion  :  So  Jefus  Chrift  fways  the  whole  Creation  by 
 a  Thought.  He  can  as  eafily  change  the  whole  Face  of  Things  to 
 thy  Perfon,  to  a  Kingdom,  to  the  whole  Creation  •,  change  the  whole 
 Face  of  Things  from  Natural  to  Spiritual,  from  dark  and  vile,  to 
 bright  and  Glorious,  as  eafily  as  thou  can'fl  think  it  ^  nay  more,  as 
 eafily  as  himfelf  can  think  it. 
 
 3.  The  Relations  of  Chrifl.  Thefe  are  two-fold.  1.  Relation  to 
 God.     2.  Relation  to  thee. 
 
 1.  Relation  of  Chrifl  to  God.  Jefus  Chrifl  is  une  with  God,  and 
 one- with  the  Creature  in  one,  in  his  own  Perfon.  He  is  Emmanuel^ 
 God  with  hs^  Mat.  1.  32.  O  how  is  every  Creature-Mercy  doubled, 
 and  multiply'd  an  hundred,  a  thoufand-fold,  when  we  take  it  in  the 
 Love  of  Jefus  Chrift !  For  then  we  have  God  backing  the  Mercy,  we 
 have  an  uncreated  Sweetnefs,  in  a  created  Bleffing.  As  a  Gold-Ring 
 plain,  and  a  Gold-Ring  with  3  greac  Diamond,  differ  one  from  the 
 other  i  fo  any  Mercy,  or  Sweetnefs  in  the  Creature,  taken  without 
 Jefus  Chrift,  differs  from- what  it  is  when  'cis  taken  in  Chrifl,  toge- 
 ther with  Chrifl.  When  you  take  it  fingle,  it  is  a  plain  Gold- Ring, 
 of  no  great  Value  \  But  when  you  take  it,  and  take  Jefus  Chrift  along 
 with  it,  He  fets  a  Diamond  in  the  Gold-Ring,  He  fets  the  Godhead 
 in  a  created  Bleffing.  How  wonderfully,  how  unexpreffibly  doth 
 this  add  to  the  Glory  and  Sweetnefs  of  the  Bleffing? 
 
 2.  Relation  of  Chrifl  to  thee.  See  the  Relation  that  is  between  Chrifl 
 -  and  thee,   between  Chrift  and  thy  Natural  Man.     Thou  art  a  part 
 
 of  this  Creation:  Jefus  Chrift  was  the  Womb  in  which  this  Creation 
 firft  lay,  and  out  of  which  it  came  forth.    Jefus  Chrifl  is  the  Mother 
 
 K  k  2  of 
 
(  251  > 
 
 of  the  Natural  Man,  the  Parent.  A  Mother  may  forget  her  Child:  But 
 he  who  is  the  Fountain  of  all  fweet  Relations,  the  firft  Father  and 
 Mother,  he  can  never  forget  thee,  If  a.  49.  15.  He  laid  thee  in  his 
 Womb,  and  irlued  thee  forth  from  him. 
 
 Jefus  Chrift  is  the  Head  and  Husband  of  thy  Natural  Man,  as  he 
 is  the  Head  of  the  firft  Creation  \  as  the  Woman  was  brought  forth 
 from  the  Man,  fo  was  the  Natural  Man  drawn  forth  from  Jefus 
 Chrift.  He  was  the  Beginning  of  the  Creature.  We  fay  in  our 
 common  Speech,  when  a  Man  feeks  a  Wife,  he  feeksa  Rib,  his  other 
 half  that  Part  of  him  which  was  taken  out  of  him.  Jefus  Chrift  is 
 thy  better  half*,  feek  him  for  an  Husband,  and  fet  thy  Love  upon 
 him.  Love  is  the  uniting  Affection.  WTe  love  Things,  becaufe  one 
 with  onrfelves,  and  therefore  we  are  apt  to  love  felf  bell  of  all.  Set 
 thy  uniting  Affeclion  upon  him,,  who  is  moft  one  with  thyfelf,  thy 
 firft  felf}  cleave  then. to  him?  As  the  Woman  was  brought  again  to 
 the  Man  by  Marriage,  fo  let  thy  Love  carry  thee  again  to  Jefus 
 Chrift,  out  of  whom  thou  waft  firft  taken.  Thus  much  for  this 
 Ufe,  An  Exhortation  to  Love  Chrift. 
 
 The  third  Ufe  is  a  Direction  how  to  come  to  the  Knowledge  and 
 Love  of  our  Lord  Jefus.     I  fhall  divide  this  life  into  four  Rules. 
 
 1  Rule,  Relieve,     3  Rule,  Meditate. 
 
 2  Rule,  Pray.        4  Rule,  Imitate. 
 
 1  Rule.  Believe  on  Jefus  Chrift.  All  Things  are  pojfible?  and  all 
 Things  are  certain,  if  thou  can  ft  believe?  Mar.  9.23.  Thine  Eye 
 iha.ll  be  open  to  fee  Chrift  ;  thy  Heart  (haD  be  open  to  take  in  Chrift 
 and  his  Love,  if  thou  canft  Believe. 
 
 Look  to  Jefus  Chrift  with  an  Eye  of  Faith.  Cant.  4.  p.'  Jefus 
 Chrift  fpeaks  to  his  Spoufe,  Thou  haB  ravijtfd  my  Heart?  faith  he, 
 my  Sifter?  my  Spoufe.  Thou  haB.  ravifh'd  my  Heart  with  one  Look  of 
 thine  Eye?  fo  fome  tranflate  it.  The  Eye  of  a  Chriftian,  while  he  is 
 on  Earth,  is  his  Faith. 
 
 The  Poets  tell  us  of  Prometheus?  that  ftole  Fire  out  of  the  Chariot- 
 Wheels  of  the  Sun  in  Heaven,  and  brought  it  down  to  the  Earth: 
 A  Look  from  the  Eye  of  Faith  to  Jefus  Chrift,  will  make  many  fuch 
 Stealths,  fuch  Ravilhments.  It  will  fteal  the  Light  of  the  Know- 
 ledge of  Chrift  from  the  Face  of  Chrift  :  It  will  fteal  a  Fire  of  Love 
 from  the  Heart  of  Chrift  ?  nay,  it  will  ravifli  away  Chrift's  Heart, 
 and  bring  it  down  to  thee.  Clafp  Jefus  Chrift  with  the  Arms  of  thy 
 Faith,  and  hold  him  clofe  to  thee.  This  is  the  Practice  of  the  Spoufe. 
 Cant.  1.  13.]  A  Bundle  of  Myrrh  is  my  Beloved?  he  fiaR  lie  all  Nigh? 
 between  my  BreaBs.  Myrrh  is  a  Spice  that  preferves  from  Corrupti- 
 on*.   Our  Life  here  is-  a,  Night  of  Death.    We  are  apt  to  fill  our- 
 
 felves 
 
(  353  ) 
 
 fclves  with  dying  Apprehenfions,  dying  Afteftions,  dying  ObjecTsJ 
 Take  Jefus  Chrifl  in  the  Arms  of  thy  Faith,  and  hold  him  in  the 
 Embraces  of  thy  Spirit,  as  a  Bundle  of  Myrrh  ^  He  fhall  preferve 
 thee  from  thefe  Corruptions.  In  this  dying  Life,  he  mall  awaken  an 
 Immortal  Life,  and  Love  towards  himfelf  in  thee. 
 
 This  Life  in  the  Flefh  is  a<:old  Life.  Wo* be  to  him  that  is  alone  \  if 
 two  lie  together,  then  they  have  heat  :  but  how  can  one  be  warm  alone  ? 
 Ecclef.  4.  10,  11.  Chriflians!  How  can  ye  be  warm  with  any  heat  c£ 
 Love,  while  ye  are  fo  much  alone  ?  So  much  out  of  ChrilFs  Compa- 
 ny, out  of  Ghrifl's  Arms?  If  Jefus  Chrifl  and  thy  Soul  lie  together 
 in  the  Bed  of  SpiritualUnion  and  Communion,  which  Faith  makes, 
 thou  wilt  have  heat  in  thy  AfFedlions. 
 
 When  David  was  old,  and  they  could  bring  no  Warmth  into  him, 
 lie  had  Abifrag  to  lie  in  his  Bofom,  to  cherifh  him.  Abijhag  fignifies 
 the  Delight  and  Delicacies  of  the  Father.  When  thou  feelefl  the 
 Light  of  Chrifl:  to  grow  old,  and  to  dim  in  thee,  the  Love  of  Chrifl 
 to  grow  cold  in  thee  *,  then  take  this  Abifoag,  Jefus  Chrifl,  who  in- 
 deed is  the  Delight  of  the  Father,  into  thy  Bofom  by  Faith,  and  he 
 will  raife  a  new  Vigour  of  fweet  Difcoveries,  fweet  AfFe&ions  in 
 thee. 
 
 Object.  But  thou  wilt  fay,  here  is  the  Difficulty,  to  Believe.  Alas ! 
 how  (hall  I  believe  in  Chrifl,  who  know  and  fee  fo  little  of  Chriflj 
 on  which  I  may  fix  my  Faith  ? 
 
 Anfw.  Take  for  thy  Direction  in  this  Cafe  that  comfortable  place 
 of  Scripture,  in  If  a,  50.  10.  Who  is  among  yon  that  feareth  the  Lord, 
 and  obeys  the  Voice  of  his  Servant,  that  walks  in  Darknefs,  and  hath  no* 
 Light,  let  him  trufl  in  the  name  of  the  Lord.  St.  Paul's  Story  at  the 
 end  of  the  Acls  will  illuftrate  this  Scripture  :  They  were  in  a  Storm, 
 their  Ship  was  broken  to  pieces:,  but  they  can;  themfelves  upon 
 Planks  and  Boards,  and  fo  all  came  fafe  afhoar.  Jefus  Chrifl  is  the 
 Ship  ,  But  thou  art  in  a  Storm,  in  a  Storm  of  Darknefs  and  Unbelief, 
 in  a  tempefluous  Night*,  All  the  Difcoveries  of  Chrifl  are  fhip- 
 wrackt  in  thee,  broken  to  pieces:  Yet  do  thou  mark  what  fcatter'd 
 Glimpfes,  what  broken,  imperfect  Appearances,  what  fcatter'd* 
 Difcoveries  of  Jefus  Chrifl  do  at  any  time  float  up  and  down,  her 
 and  there,  in  thy  Spirit  \  Thou  wilt  fee  fome,  if  thou  watch  for 
 them.  Caft  thyfelf  upon  thefe  broken  Planks,  upon  the  molt  im- 
 perfect, darkefl,  narrowed  Glimpfes  of  Jefus  Chrifl :  Thou  wilt 
 find,  that  Jefus  Chrifl  by  thefe  will  bring  thee  fafe  to  Land,  to  larg- 
 and  fetled  Manifeflations  of  himfelf  in  thee. 
 
 2  Rule,  Fray,  Job.  6.  44.  Jefus  Chrifl  tells  us,  No  Man  can  corns. 
 to  me7  except  the  Father,  that  hathfentme,   d^aw  him,     Behold  a  dou- 
 
 e. 
 
C  '54  ) 
 
 ble  Work  of  the  Father,  to  bring  thy  Saviour  and  Soul  togetBer. 
 The  Father  moft  fend  forth  jefus  Chrift  to  thee,  and  he  muft  draw 
 thee  to  Jefus  Chrift.  Pray  then  to  the  Father,  that  he  would  fend 
 forth  Jefus  Ghrtft  into  thy  Heart-,  and  by  fending  forth  fome thing  of 
 Jefus' Chrift  into  thy  Soul,  draw  thee  by  that  means,  and  by  that 
 way  into  a  fuller  Communion  with  Jefus  Chrift. 
 
 .  Pfal.  2.  8.  God  bids  Jefus  Chrift  to  Pray  for  what  he  meant  to  give 
 him*,  Ask  of  me ,  and  1  Jh all  give  thee  the  Heathen  for  thine  Inheritance. 
 If  Jefus  Chrift  muft  ask  thee,  and  every  Saint  of  God,  of  the  Father 
 by  Prayer  -,  then  certainly  he  looks  that  thou  fhouldft  much  more  ask 
 Jefus  Chrift  of  him  by  Prayer.  Ask  of  Jefus  Chrift,  and  he  will 
 give  thee  Knowledge  of  him,  and  Love  to  him. 
 
 There  are  three  Ways  of  Praying.  1.  In  Spirit.  2.  With  Under- 
 Handing.  3.  With  Words.  What  then,  faith  St.  Paul,  I  will  pray  with 
 the  Spirit,  and  with  Vnderfl  an  ding  alfo,  1  Cor.  14.  15.  Neglect  none 
 of  thefe  Ways  of  Prayer.  'Tis  true,  that  the  firft  way  of  Praying 
 m  the  Spirit  without  the  other  two,  may  have,  and  hath  its  Power ; 
 but  the  other  two  without  the  firft,  to  Pray  with  Underftanding,  to 
 Pray  with  Words,  and  not  in  the  Spirit,  is  of  no  Value  at  all.  But 
 when  they  all  go  together,  the  Force  is  oftentimes  encreas'd. 
 
 The  Spirit  in  Prayer  is,  as  a  Spiritual  Sun  in  the  Heart  of  a  Chri- 
 flian*,  the  Underftanding  is  like  the  Light  of  the  Beam  that  goes 
 forth  from  the  Sun.  Words  are  oft  times  like  the  Heat  of  the  Beam, 
 which  is  receded  by  playing,  and  beating  again  and  again  upon  the 
 Wall.  There  is  many  times  great  Ufe  and  Benefit  of  Words  in 
 Prayer.  Evil  Words,  faith  St.  Paul,  Cor.  15.  33.  corrupt  good 
 Manners.  Oh  the  other  fide,  good  Words  beget  good  Manners, 
 good  Affe&ions;  As  'cis  with  our  Clothes,  the  natural  Heat  of  the 
 Body  warms  the  Clothes,  then  it  cherifhes  and  ftrengthens  h{df  by 
 the  Warmth  of  the  Clothes.  So  when  the  Spirit  in  Prayer  brings 
 forth  Spiritual  Notions  in  our  Underftanding,  Spiritual  Words  up- 
 on our  Tongues,  it  again  cherilhes,  and  warms,  and  ftrengthens, 
 and  draws  forth  itfelf  by  thofe  Spiritual  Notions  and  Words. 
 
 3  Rule.  Meditate.  Meditate  upon  Jefus  Chrift,  Pf.  1.  2.  You  have 
 him  commended,  That  meditates  day  and  night  in  the  law  of  the  Lord. 
 And  then  in  the  3  v.  'tis  promis'd,  that  He  jhall  be  like  a  Tree  planted 
 by  the  Rivers  of  water,  which  brings  forth  Fruit  in  feafon.  What  the 
 Law  is  in  the  Old  Teftament,  that  is  Jefus  Chrift  in  the  New  5  for 
 The  Law  is  the  fliadow  of  him  who  was  to  come,  Heb.  10.  1.  Thefe 
 Expreffions  then  of  the  Pfalmift,  in  the  Language  of  the  New  Tefta- 
 ment,  amounts  to  thus  much  j  Blejfed  is  that  Mm  who  is  day  and  night 
 
 medim 
 
(  255  ) 
 
 meditating  upon  Jefus  XZbritt  ;  hejhali  be  like  a  Tree  planted  by  the  Rivers 
 cf  water  j  planted  near  1&tke  plentiful  Outgoings  of  the  Spirit. 
 
 TbePerfon  of  Jefufehrift,  is  the  Channel  in  which  the  Streams 
 of  the  Spirit  t0FSlong:  He  that  is  Meditating  always  upon  Jefus 
 Chrift,  is  like  a  Tree  planted  upon  the  Brink  or  Bank  of  this  Chan- 
 nel, his  Leaves  (hall  not  whither,  he  fhall  have  continually  frefh  and 
 new  Difcoveries  in  his  Soul,  he  (hall  bring  forth  Knowledge  in  its 
 due  Seafon,  he  (hall  have  the  Light  and  Love  of  Jefus  Chrift,  always 
 putting  forth  itfelf  in  him,  when  'th  Seafonable. 
 
 Nourilh  therefore,  and  feed  your  Meditations  upon  Jefus  Chrift, 
 and  feed  them  three  Ways.  There  are  three  Ways  of  feeding  your 
 Meditations  on  Chrift ; 
 
 i.  Way.  Spiritual  Communion  with  Saints. 
 
 2.  Way.  Perpetual  Converfe  wit;h  the  Scriptures. 
 
 3.  Way.  The  Inward  Image  of  Jefus  Chrift  in  thy  Underftanding, 
 
 1.  Way.  Spiritual  Communion  with  Saints.  Feed  your  Meditations 
 on  Chrift  by  Spiritual  Communion  with  the  Saints.  Pfal.  23.  2.  Da- 
 vid  Prays  to  his  Shepherd:  That  he  would  make  him  lie  down  in  the 
 Green  Paflures,  where  the  Puttings  forth,  and  Growth,  and  Life  of 
 Jefus  Chrift  are  moft  frefh.  Seek  out  thofe  Saints,  where  the  ftill 
 Waters  run  along,  where  the  River  of  the  Spirit  works  after  a  ftill 
 manner,  but  fully  and  ftrongly.  Delight  to  converfe  with  thefe, 
 feed  upon  the  Puttings  forth  of  Jefus  Chrift,  that  you  meet  with  there, 
 and  fo  feed  upon  your  own  Meditations  of  Chrift. 
 
 2.  Way.  Perpetual  Converfe  with  the  Scriptures.  A  Saint  is  an  Or- 
 dinance that  hath  this  Advantage  over  the  Scriptures  •,  A  Saint  is  a 
 Member  of  Jefus  Chrift,  a  Living  Member  :  But  again,  the  Scriptures 
 are  an  Ordinance  that  have  their.  Advantage  of  a  Saint.  Tho* 
 the  Scripture  be  not  the  Life,  but  the  Letter  -,  be  not  a  Living 
 Member,  but  a  Pi&ure  *,  yet  they  are  a  Picture  of  Chrift  at  large, 
 they  have  in  them  in  the  Letter  an  Univerfal  Difcovery  of  Jefus 
 Chrift,  in  all  his  Dimensions  and  Growths,  beyond  which  'tis  pofTible 
 for  any  Saint  to  compafs,  or  grow  up  too,  while  he  lives  in  Fleih. 
 
 the 
 
 Natural  Underftanding.  This  was  the  Principal  among  thofe  Spiri- 
 tual Gifts,  which  were  the  Difpenfations  of  that  Time,  of  which  St. 
 Paul  fpeaks  to  the  Corinthians,  Te  abound  in  every  Gift,  wanting  n&~ 
 thing,  waiting  for  the  Appearance  of  Jefus  Chrift,  1  Cor*  1.  7.  It  is  as 
 if  he  had  laid  ;  ye  have  a  full  Image  of  Jefus  Chrift,  fet  up  in  your 
 Natural  Underftanding,  according  to  a  Spiritual  Difcovery  of  him, 
 
 and 
 
(  *5*  ) 
 
 3  fid  fo  ye  have  all  manner  of  Gifts,  that  flow  forth  thro5  your  Natural 
 Man,  from  this  Image  ye  want  nothing  •,  bufi  are  now  to  wait  till 
 Jefus  Chrift  come  and  fwallow  up  this  ImagmSajjlf  fupplying  the 
 Place  of  it. 
 
 Of  Old,  under  the  Law,  theSaints  had  their  Oracles  to  go  to,  and 
 confult  with,  upon  airOccafions :  The  Gofpel  doth  not  take  away 
 that  Friviledge  from  us.  This  is  the  Oracle  under  the  Gofpel  •,  this 
 Spiritual  Image  of  Jefus  Chrift  fet  up  in  the  Natural  Underftanding. 
 Sc.  Paul  hath  reccurfe  to  this,  and  meets  in  this  Glafs  with  the  Dis- 
 coveries of  Jefus  Chrift  upon  all  Occafions. 
 
 .So  mould  we  do,fet  up  this  Image  of  Chrift  in  our  Underftandings, 
 and  go  to  it  not  as  to  Chrift  himfelf,  but  as  to  the  Oracle  of  Chrift, 
 where  we  are  to  wait  for  the  Comings  forth  of  Jefus  Chrift,to  be  the 
 Men  of  our  Counfels. 
 
 Go  thy  ways  then,  have  this  Image  always  in  thy  Eye-,  la  it,  and 
 by  it  Converfe  with  Jefus  Chrift.  Draw  forth  thro'  it,  theLife,  Love, 
 Manifestations  of  Jefus  Chrift,  by  which  we  may  be  built  up  to  a  ful- 
 ler Knowledge  of  him,  and  to  ftronger  Affections  towards  him. 
 
 3.  Rule.  Imitate  Jefus  Christ.  The  more  we  grow  in  a  Likenefs 
 of  Chrift,  the  more  we  mail  know  him  and  Love  him  ;  the  Lord  Jefus 
 in  his  Natural  Being,  was  the  Image  of  the  Invifible  God  to  the  Crea- 
 tion. Imitate  Jefus  Chrift  in  this :  Let  your  Natural  Man  be  a  Tefti- 
 mony  of  God  to  the  Worlds  an  Image  of  God  in  the  World. 
 
 Imitate  Jefus  Chrift,  as  he  was  an  Image  of  God  in  three  Things. 
 Thefe  are  the  three  Ways  of  this  Imitation. 
 
 1.  Imitation.  Witnefs  to  God.  2.  WorfnipGod.  3.  Work  the 
 Works  of  God. 
 
 1.  Imir.  Witnefs  to  God.     Jefus  Chrift,  Rev.  1.5.  is  call'd  the  Faith' 
 fid  Witnefs  to  God,  both  in  Nature  and  in  Grace:  So  be  thou,  let  thy 
 Natural  Man  be  fo  managed,  that  it  may  be  a  Witnefs  to  God  in  the 
 World.     Be  a  Witnefs  to  God'  in  two  Things.     Witnefs, 
 1.  To  his  Deity.     2.  To  his  Invifibility. 
 I.  Witnefs  to  God  in  his  Deity.     Rem.  1.  21.  we  read,  that  by  the 
 Things  that  are  made^  by  Natural  Things,  the  Power,    the  Godhead  of 
 God  are  made  manifesl.     Jefus  Chrift  the  Head  ot  Natural  Things,  is 
 this  Image,    or  Manifeftation  of  the  Godhead  in  the  Things  of  Na- 
 ture.    Be  thou  in  thy  Natural  Man,  the  Likenefs  of  the  fame  Image. 
 Be  a  Remembrancer  to   Men,  in  the  World,  of  a  God.     Gen.  4.  8. 
 Where  Cain  and  Abel  walk'd  out  into  the  Field,  and  Difcours'd  \  in 
 Hebrew  there  is  a  Blank  Line,  as  if  there  were  fomthing  imperfect: 
 And  Cain  talJCd  with  Abel  his  Brother.     The  Jews  fay,  that  the  Dif- 
 courfe  which  was  between  them  is  left  out,  and  that  by  Tradition 
 
 'tis 
 
•    (  *57  ) 
 
 'tis  this :  Cain  faid,  there  is  no  God,  no  Life  to  come,  no  Reward 
 after  this  Lite  for  the  Good,  no  Punifhment  for  the  Evil.  Abd  coa- 
 trarily  gave  his  Teftimony,  that  there  was  a  God,  a  Life  to  come, 
 Reward  for  the  Good,  and  Punifhment  for  the  Evil,  after  this  Life; 
 upon  this  Conceit  the  Quarrel  grew,  and  Cain  flew  Abd. 
 
 Let  thy  Natural  Man  be  this  Abd,  in  the  midft  of  a  Gain-faying 
 Generation;  an  image  of  God,  a  continual  Teftimony  to  the  Woi  Id, 
 that  there  is  a  God. 
 
 2.  Witnefs  to  the  InvlfiblUty  of  God.  Chrift,  as  the  Head  of  this 
 Creation,  is  the  Image  of  the  Invifible  God  :  So  be  thou  in  thy  Na- 
 tural Man,  the  Image  of  the  invifible  God.  Rom.  i.  20.  you  read 
 thus  fThe  Invifible  Things  of  him,  from  the  Creation  of  the  World,  are 
 cearly  feeny  being  underjtood  by  the  Things  that  are  made.  There  are 
 two  Words  in  Greek  very  confiderable  here,  and  thefe  Words, 
 naturally  and  properly  Tranflated,  fignifie  this;  the  Things  that  ate 
 made  in  the  Creation  of  the  World,  do  form  Images  and  Notions  of 
 an  InviGbie  God,  upon  the  Underftanding  of  Man,  and  that  Man  is 
 by  thefe  Notions  and  Images,  to  look  thro5  them  to  this  God,  as 
 he  is  Invifible.  The  two  Words  m<«Va  ka^q^atai.  the  firft  figni- 
 fies  the  forming  of  Notions  and  Images  upon  the  Underftanding; 
 the  other  fignifies  the  looking  by  thefe  Notions  and  Images,  thro' 
 them  to  the  God,  who  is  WicnefTed  to  be,  by  them,  but  is  Invifible 
 to  them 
 
 Let  the  Creation  in  thee,  let  the  Natural  Man  in  thee,  Witnefs 
 to  the  Invifibility  of  God.  Let  thy  Senfes  fay,  there  is  a  God  ;  but 
 he  is  above  our  reach,  Invifible  to  us,  for  we  are  only  Images  of  him. 
 Let  thy  Reafon  fay,  there  is  a  God,  but  he  is  beyond  my  View,  he 
 is  without  my  Compafs,  he  is  Incomprehenfible  to  me  ;  for  I  am  but 
 an  Image  of  him.  Let  all  Created  Light,  Excellency  and  Power  in 
 thee  Witnefs  together,  there  is  a  God  ;  but  this  God  cannot  be  fc^n 
 among  us,  this  God  cannot  be  feen  by  us;  there  is  no  Suitablenefs 
 and  Proportion  in  us  to  him ;  there  is  that  in  him,  which  is  beyond 
 all  Reprefentation  by  us.  He  is  in  bis  own  Perfon  Invifible,  Incom- 
 prehenfible in  us,  and  to  us ;  for  we  are  only  Images,  Pictures  of 
 him  ;  and  the  Life  can  never  be  exprelt  by  the  PiSure  or  Image. 
 Thus  let  your  Natural  Man  Witnefs  to  God,  as  being  an  Image  of 
 him,  like  to  Chrift. 
 
 2.  Imic.  IVorffrip  God.  Maintain  continually  upon  your  Spirits  a 
 Senfe  of  that  Difference,  that  Diftance,  which  is  between  God  and 
 your  Natural  Man,  as  between  the  Subftance  and  the  Image.  An 
 Image  is  the  Similitude  of  the  Subftance,  but  in  a  different  Matter 
 and  Nature.    So  fay  thou  continually;  God  is  Strength,  Life,  Light, 
 
 L  1  Glory, 
 
(  ajS  )     .' 
 
 Glory,  Bleflcdnefs;  r,  at  the  top  of  Nature,  am  but  the  Similitude 
 of  this  God,  in  a  different  Nature,  in  a  different  Matter,  in  a  Ground 
 ofWeaknefs,  Darknefs,  Death,  Vilenefs,  Miiery. 
 
 This  is  the  Wbrjhlp  of  God,  which  the  Scripture  every  where  ex- 
 prefles  by  a  Fear  of  God,  that  is,  to  maintain  high  Thoughts  of  God, 
 inComparifon  with  thyfelfj  and  low  Thoughts  of  thyfelf,  in  Compa- 
 rison with  God,  and  to  walk  in  this  Senfe.  Thus  Jefus  Chrift  fpeaks*. 
 in  refped  to  his  Natural  Man,  Job.  14.  28.  Te  would  rejoyce,  becauf$ 
 ffaid,  I  go  to  the  Father,  for  my  Father  is  greater  than  I. 
 
 To  lay  afide  this  Diftance  between  the  Creator  and  Creature,  to 
 bring  the  Creature  in  its  Natural  Being,  into  Fellowfhip  with  the 
 Creator,  is  as  great  a  Madnefs,  as  for  a  Man  cloth'd  with  Fie (h  and 
 Blood,  to  lie  down  in  Mountains  that  burn  perpetually.  For  'tfs  to 
 tie  down  in  this  everlafting  Burning,  Ifa.  33.  14. 
 
 To  take  away  this  Diftance  between  the  Creator  and  Creature,  is 
 that  Profanenefs  which  kindles  Hell  upon  us :  I  fa.  27.  41.  Fury  is  not 
 in  me,  faith  the  Lord,  wioo  would  have  fet  the  Briars  and  Thorns  aoainfl 
 me  in  Battle  ?  1  would  go  thro*  them,  I  would  burn  them  together.  To 
 bring  the  Creature  in  its  Natural  Being,  into  Communion  and  Com- 
 petition with  the  Creator,  is  to  bring  Stubble  to  the  Flame,  Dark- 
 nefs to  Light.  The  Light  will  burn  upon  the  Darknefs,  the  Flame 
 cpon  the  Stubble,  till  it  have  Confum'd  it. 
 
 3.  Imit.  Work  the  Works  of  God,.  A  Shadow  moves  by  the  Moti- 
 on of  the  Subftance.  So  did  Jefus  Chrift,  while  he  liv'd  in  Flefh  \ 
 he  fpake  not  his  own  Words,  but  his  Father  fpake  and  wrought  in 
 him.  The  Works  of  God  in  thy  Natural  Man,  are  the  Conform- 
 ing of  thy  Natural  Man  to  himfelf  3  the  Crucifying  of  thy  Natural 
 Man  to  his  Spirit. 
 
 The  firft  Work  of  God  is  Conforming  the  Natural  Man  to  himfelf. 
 While  Man  was  in  the  Hand  of  God  in  Innocency,  God  made  for 
 him  a  Paradife,  and  planted  two  Trees  in  the  Paradife,  the  Tree  of 
 Life,  and  the  Tree  of  Knowledge  of  Good  and  Evil.  The  Tree  of 
 Life  is  the  Image  of  God,  in  its  Simplicity  and  Purity,  taken  apart 
 from  that  Selfilhnefs  which  is  in  the  Creature  :  The  Tree  of  Knowledge 
 of  Good  and  Evil,  is  the  Creature,  as  it  (lands  in  itfelf\  which  hath 
 Good  and  Evil  mixt,  the  Image  of  God  in  it  -,  but  intangled,  and  in- 
 volved in  the  Darknefs  of  the  Creature,  which  is  that,  which  St.  Paul 
 calls  the  Truth  detained  in  unrighteoufnefs,  Rom  1.  18.  God  bids  Man 
 to  feed  upon  the  Tree  of  Life^  to  live  upon  his  Image  and  Ap- 
 pearance, in  the  Simplicity  of  it  -,  but  to  avoid  the  Tree  of  Know- 
 ledge of  Good  and  Evil,  to  avoid  thofe  Appearances,  as  they  ftand 
 in  the  Darknefs  of  the  Creature,   as  joyn'd  with  Evil:    For  then 
 
 the 
 
 *n 
 
(  259  ) 
 
 the  Good  will  bufe  entice  >him  to  the  Evil,  and  fo  to  his  Death. 
 When  a  Man  comes  to  a  (hallow  Stream,  if  he  takes  of  the  top  of  the 
 Water,  he  takes  pure  Watery  but  if  he  goes  down  to  the  bottom, 
 he  brings  up  Water  and  Earth  together,  which  Mixture  makes  Mud 
 and  Defilement.  As  a  Beam  that  comes  from  the  Sun  is  pure}  but 
 as  it  comes  co  the  Earth,  ic  ends  in  Duft  and  Darknefs :  So  it  is  with 
 thee  in  thy  Natural  Man.  If  thou  take  the  fiinple  Image  of  the 
 Creator,  in  the  Creature,  thou  then  wilt  preferve  the  Image  of  God 
 in  thyfelf,  thou  wile  have  a  Paradife  in  thy  Flefh,  thy  Natural  Man  : 
 But  if  thou  dive  and  fink  into  the  Creature  for  this  Image,  taking 
 the  Image  of  the  Creator,  and  Darknefs  of  the  Creat-ure  both  toge- 
 ther, thou  doft  make  but  a  profane  Work,  a  Mixture,  which  is  De- 
 filement and  Pollution  ;  thou  worked  not  the  Work  of  God,  but  the 
 Devil^  thou  holdeft  the  Truth  ia  Unrighteoufnefs. 
 
 Secondly.  To  work  the  Works  of  God,  is  to  Cmcife  the  Natural 
 Man.  Mat.  i5.  23.  Jefus  Chrift  had  fpoken  of  being  kill'd,  and 
 rais'd  again  at  the  Third  Day;  Peter  fpeaks  to  him,  arid  bids  him  put> 
 it  far  from  him,  for  it  Jhould  not  come  to  him.  The  Lord  replies  fharp- 
 ly,  Get  thee  behind  me,  Satan  ;  thou  favour  eft  not  the  things  of  God,  but 
 of  Man.  The  things  of  Men  are  the  chertjhing,  heigh  tnlng  the  Natural 
 Life,  and  Glory  of  the  Creature :  But  the  things  of  God  are  the  Cruci* 
 fy'wg  the  Natural  Man. 
 
 Jefus  Chrift  was  the  Firft-born  of  the  whole  Creation,  He  was  the 
 Head  of  the  Creature;  He  was  cloth'4  with  the  Supremacy  and  E- 
 minency  of  all  Natural  Strength  and  Glory  -,  yet  he  fet  not  do^n  his 
 Reft  there,  neither  doth  he  apply  himfelf  to  build  up  this  Natural 
 Beauty,  but  chufes  rather  another  Title,  The  Fir ft -born  from  the 
 Dead?  toCrucifie  the  whole  Creation  to  himfelf,  as  it  ftands  in  its 
 Natural  Glory,  that  he  might  be  the  Firft-born  from  the  Dead. 
 Thus  do,  as  Chrift  did,  work  the  Work  of  God  in  thyfelf,  offer  up 
 the  Delight,  the  Strength,  the  Honour,  the  Light  orthy  Natural 
 Man  to  the  Holy  Spirit;  for  the  Spirit  to  change,  to  burn  up,  to 
 confume  by  Death  all  this  of  the  Natural  Man,  after  its  own  way 
 and  manner :  That,  fo  by  this  means  thou  mayft  attain  to  the  Refur- 
 redtion  from  the  Dead;  that  thou  mayft  change  Natural  for  Spiritual 
 Things;  that  thou  mayft  receive  Ifaac  for  the  Ram,  the  true  lfaacy 
 the  Son  of  Mirth  and  Joy  in  the  Spirit,   for  the  Ram  of  thy  Natural 
 
 Man.  # 
 
 Follow  Jefus  Chrift  in  this,  in  the  Track  of  his  Natural  Life, 
 and  Death,  and  Refurreclion.  Live  in  the  Natural  Man,  as  being  a 
 Member  of  him,  as  he  is  the  Firft-born  of  the  Creation.  Then  die 
 together  with  him,  by  his  Croft,  as  he  is  the  Firft-born  of  the  Crea- 
 
 L  1  2  Cure. 
 
(  060  ) 
 
 tare.    Rife  again,  and  live  with  him  in  the  Spirit,  as  he  is  the  Firft- 
 born  from  the  Dead. 
 
 He  that  confiders  the  Will  of  the  Father,  and  works  the  Works 
 of  God  in  his  Natural  Man,  as  JefusChrifl  did  \  fhall  by  this  Imitati- 
 on of  him,  be  led  into  Difcoveries  of  him,  into  all  Enjoyments  of 
 Delight  with  him:  he  fhall  know  the  Works  that  Jefas  Chrift  did; 
 he  lhall  know  them,  as  they  are  Spirit  and  Truth-,  and  fo  feeing 
 them  in  a  Light  of  Truth,  lhall  grow  up  into  one  Spirit,  of  Holinefs, 
 Love,  Sweetnefs  and  Eternal  BkfTednefs  with  them. 
 
 The  Comforts  of  a  Chriftian. 
 
 On  JOHN  16.  35. 
 
 0 
 
 Thefe  things  have  IJpoken  unto  you ^  that  in  me  ye  might 
 have  Peace.  In  the  world  ye  fhall  have  Tribulation: 
 But  be  of  good  cheer  ^  I  have  overcome  the  World. 
 
 Oil  R  Saviour  is  fpeaking  his  Iaft  Words  to  his  Difciples :  So  he 
 fpeaks  many  fad,   many  fweet  Things  to  them.    Sad  Things 
 to  forewarn,  fweet  Things  to  forearm  them. 
 
 In  this  Verfe  he  fumms  up  his  Iaft  Difcourfe,   and  draws  it  to  an 
 End.    There  are  four  Parts  in  it. 
 
 1 .  A  Comfort :  In  me  yon  fhall  have  Peace 
 
 2.  A  Caution  :  In  the  World  Tribulation. 
 
 3.  A  Conqueft :  /  have  overcome  the  World. 
 
 4.  A  Triumph :  Be  of  good  Cheer. 
 
 Thefe  four  Parts  afford  five  Do&rins,    in  which  I  lhall  open  the 
 Text,  and  enlarge  my  Difcourfe  upon  it. 
 
 This  is  the  firfl  Doftrin:   The  World  is  a  Place  of  Trouble,  ef- 
 pecially  to  Good  Men.  .•  • 
 
 There  are  four  Reafons  of  this  Trouble:  Mifery^  Sin7  Hatred^  Ab- 
 fence. 
 
 Reaf.  1.  Mlfery.    The  Mifery  of  Men  in  this  World  confifts  of 
 four  Parts :  Expettationy  Labor y  Painr  Shame. 
 
 Part  i. 
 
(  *6i  ) 
 
 Part  i.  Expectation.  Hope  and  Fear  are  the  two  Wheels  on  which 
 the  Life  of  Man  is  roll'd  along.  And  thefe  two  are  the  torturing 
 Wheels,  on  which  the  Spirit  of  Man  is  continually  broken.  Solo- 
 mon tells  US,  I  King:  8.  12.  God  dwells  in  thick  Darknefs.  The  Crea- 
 tures are  GoXs  Clothings  and  Tabernacles.  The  World  is  his  Night- 
 Mantle,  his  Pavilion  of  Darknefs.  The  Life  of  Man  is  as  a  Twi~ 
 light,  and  uncertain  Glimmering  of  Hope  and  Fear  in  this  Darknefs. 
 When  Light  peeps  out  of  this  Darknefs,  then  'tis  Hope  ;  when  the 
 Darknefs  ufurps,  and  grows  upon  this  Light  again,  'tis  Fear.  Poor 
 Man  feeing  nothing  clear  before  him,  (till  hopes  for  fome  unfeen 
 Good,  ftill  fears  fome  unknown  Evil;  and  thus  between  both,  by 
 both  is  ftill  diftra&ed.     Hope  deferrd  makes  the  Heart  ftcky    Prov. 
 
 13.  12. 
 
 While  a  Man  ever  hopes,  never  meets  with  the  Happinefs  for 
 which  he  hopes ;  his  Life  is  a  perpetual  Languishing  under  a  fickly 
 Hope.  If  Hope  be  a  Sicknefs,  what  is  Fear?  A  Death  beforehand, 
 or  worfe,  a  Hell  incarnate. 
 
 Fear  hath  two  the  word  Pieces  of  Hell  in  it.  1.  A  Living  Death, 
 Fear  is  Death,  fet  in  Life,  to  fhew  the  more.  As  Hell  is  a  Death 
 boil'd  up  to  a  Senfe  of  itfelf,  to  fo  great  a  Height  that  it  touch  its 
 contrary,  Life.  2.  A  Bottomless  Evil.  Hell  and  Fear  are  both  bot- 
 tomlefs  Pits.  The  Profpedl:  of  Fear,  tho'  it  be  fhady,  yet  'tis  unli- 
 mited. Darknefs  is  the  Ground,  fo 'tis  Infinite,  never  terminating 
 nor  fatiating  itfelf,  or  the  Eye. 
 
 There  are  two  univerfal  Forms,  which  fend  forth  all  the  particu- 
 lar Shapes,  with  which  the  Devil  clothes  himfelf.  One  is  afalfe 
 Light ,  the  other  a  foul  Darknefs.  The  Devil  in  both  thefe  conveys 
 himfelf  into  the  Spirit  of  a  Man,  and  becomes  there  a  Seed  of  Death 
 in  a  double  Form.  By  vain  Hopes  he  grows  up  to  his  Form  of  falfe 
 Light;  By  violent  Fear  he  puts  forth  his  ugly  Form  of  grim  Dark- 
 nefs :  Both  thefe  at  their  height,  and  mingled,  make  the  Fire  and 
 Smoke  of  Hell.    In  this  Life  they  are  the  Smotherings  and  Kindlings 
 
 of  it. 
 
 Part  2.  Labor.  Life  here  is  a  Rack.  Labor  is  the  Screw  which 
 winds  up  upon  this  Rack.  Labor  is  a  part  of  t^he  Curfe.  Gqii^  3. 
 19.  In  the  [we  at  of  thy  brows  thou  jhalt  eat  thy  bread.  Sweat  is  the 
 Straining  of  Life,  which  confumes  itfelf  to  continue  itfelf.  If  the 
 plain  Food  of  Life  cods  Sweat ;  What  Sweat,  and  Blood  too,  'will 
 a  Feaft,  to  delight  Life,  coft? 
 
 Salomon  complains,  Ecclef  \.%.  All  things  are  full  of  Labor.  Then 
 he  inftances,  The  Eye  is  not  famfm  with  feeing,  nor  the  Ear  with  hear- 
 ing.   The  Aits  of  Life  in  every  Senfe  and  Faculty  of  Man,  are  a$ 
 
 Pangs 
 
Pangs  of  Child-birth.  They  can  bring  forth  nothing  but  with 
 Throws.  To  omit  the  viler  Senfes :  Our  Fye  and  our  Ear  are  tir'd, 
 bur.  not  fatisfy'd  \  for  as  they  take  in  their  Obje&s,  they  wafte  their 
 Spirits,  and  force;  like  the  Flowers,  which  by  fpreading  themfelves 
 before  the  San-beams  and  flourifhing,  fade  and  die.  Wir,  except 
 it  be  fet  on  the  Rack ;  Fancy,  if  it  be  not  put  into  a  Fever,  brings 
 forth  nothing  pleafant  or  profitable.  Reafon  muft  be  ftill  grinding 
 like  a  Horfe  in  a  Mill,  by  circular  Difcourfe,  to  break  thefe  outward 
 Appearances  of  Things  to  any  Finenefs  of  Truth. 
 
 Miserable  Man  travels  thro'  this  Life  on  a  Tir'd  Horfe,  tiring 
 himfeif  to  work  him  on  by  Switch  and  Spur.  But  alas!  How- 
 great  is  the  Mifery,  when  Man  is  himfeif  the  tirM  Rider,  and  the 
 tir'd  Horfe  too? 
 
 If  now  you  ask  the  Reafon  of  this  Labor  in  the  Life  of  Man,  Job 
 gives  you  an  account  of  it:  Man  is  born  to  trouble  (or  Labor,  Gnamal) 
 as  the  Sparks  fly  upwards.  Job  5,  7. 
 
 There  is  aDiftindtion  between  Sky- Fire  and  Kitchen-Fire.  Sky- 
 Fire  is  that  in  the  Body  of  the  Sun,  and  other  Heavenly  Lights. 
 This  is  its  Element,  its  Natural  Place,  abiding  in  its  proper  Princi- 
 ple. This  therefore  maintains  itfelf  in  its  being  Beauty  and  Moti- 
 on, without  Fuel  or  Toil.  The  Kitchen-Fire  is  that  below,  which 
 fprings  out  of  a  contrary  Principle,  Cold  and  Darknefs,  which  is  in 
 a  foreign  Place.  Therefore  this  Fire  is  ftill  fed,  ftill  with  Difficulty 
 and  Refinance  flxuggles  upward  above  the  Cold  and  Darknefs. 
 
 In  him  was  Life,  faith  John  of  Chrifl,  Joh.  1.  4.  Life  in  Chrift  is 
 the  true  Heaven-Fire,  which  lives  in  its  own  Place  and  Principle 
 with  Freedom  and  full  Delight,  like  Lillies  upon  the  Stalk,  which 
 neither  [fin  nor  fom.  But  Life  on  Earth  is  Kitchen-Fire,  it  is  drawn 
 forth  from  a  Pit,  or  Mafs  of  Darknefs;  Darknefs  environing  it  oa 
 every  fide,  as  the  cold  Air  doth  the  Flame.  This  makes  every  Mo- 
 ment of  Life  ftruggle,  and  labor  to  bring  forth  itfelf  thro'  this  thick 
 gloomy  Shade  of  Death. 
 
 As  a  thin  Stream  of  Water  runs  grating  and  murmuring  over  a 
 Bed  of  Pebble-ftones  \  fo  the  Stream  of  Life  flows  hardily  on, 
 and  with  Conflift,  being  carry'd  all  along  upon  a  Ground  of  Dark- 
 nefs ♦,  a  Contrariety  to  Life,  or  Privation  being  the  principal  Ele- 
 ment that  goes  to  the  Compounding  of  Life  in  this  World. 
 
 3.  Part.  Vain.    Labor  is  the  River  of  Life  in  its  Courfe :    Pain 
 
 is  a  Violent  Storm,   which  makes  Life  as  a  Land-Flood,   troubled, 
 
 impetuous,  breaking  over  its  Banks.    This  Storm  thus  troubled  Job\ 
 
 Spirit,   and  made  it  overflow  its  Banks  of  Patience,    when  he  wiflfd 
 
 fer  Strangling  rather  than  Life,  Job.  7.  15.    As  many  as  the  Parts, 
 
 Powers, 
 
(  ^3  ) 
 
 Powers,  Thoughts  of  Man  are  in  Body  or  Soul:  So  many  are  the 
 Pains  to  which  he  is  fubjeft,  and  many  more.  For  every  Point  of 
 Man's  Body  hath  its  feveral  Pains  belonging  to  it. 
 
 The  Life  of  Man  was  at  firft  but  a  fine  White-Rag ;  fince  the 
 Fall,  the  Wrath  of  God  hath  taken  hold  of  it,  as  Fire.  Tho'  k 
 be  not  yet  burnt  to  Afhes,  'tis  Black,  and  Tindery  Every  Spark 
 ftruck  forth  from  the  Strife  of  all  the  Creatures  burns  upon  it  with 
 Pain,  till  it  be  quite  Confum'd. 
 
 Solomon  faith,  Ecclef.  7. 14.  God  hath  fet  one  thing  over  again  ft  another  ^ 
 or  one  thing  near,  or  one  thing  above  another.  God  indeed  in  this 
 World  hath  made  one  contrary  clafpmg  and  enfolding,  another. 
 Every  thing  lies  in  the  Bofom  of  its  Enemy,  and  hath  that  Enemy  in 
 his  own  Bofom. 
 
 So  this  Life  is  a  Compound  of  Life  and  Death.  In  the  State  of  In- 
 nocency  they  were  Balanc'd  and  Tun'd  right :  But  they  quickly  pad 
 this  Balance,  and  fell  to  Difcord.  Now  Labor  is  the  Pulfe  of  Life, 
 beating  its  way  thro'  Death,  to  get  above  it,  and  exift  out  of  it : 
 Pain  is  the  Power  of  Death,  lifting  itfelf  up  to  devour  Life. 
 
 4.  Shame.  Nothing  makes  our  Happinefs  liker  tn  that  of  God,  than  Glo- 
 ry, Glory  is  the  chief  Joy  of  God  himfelf:  'Tis  the  Refult  and  uni- 
 ting Rebound  of  all  his  Excellencies  upon  himfelf,  like  a  Circle  run- 
 ning its  full  Round,  and  ending  where  it  began. 
 
 Nothing  brings  us  nearer  to  Devils  in  Mifery,  than  Shame.  Shame  is 
 the  chief  Torment  of  Devils.  'Tis  the  ugly  Refle&ion  of  all  their 
 Deformities  and  Horrors  upon  themfelves.  'Tis  the  hateful  Image 
 of  their  hateful  felves,  ever  riling  up  from  themfelves,  and  abiding 
 unmoveable  before  their  Eyes.  This  is  the  Fury  that  makes  them 
 worfe  by  the  loath'd  and  frightful  Impredions  it  flill  makes  upon 
 them.  This  is  the  Fury  that  mads  them  to  Blafpheme  againfl  God, 
 to  the  ruining  of  Mankind,  the  whole  World,  that  all  Things  might 
 look  like  themfelves. 
 
 Shame  was  a  Punifhment  which  prevented  theCurfe,  expreft  in 
 thofe  Words,  Gen.  3.  7.  They  favo  that  they  were  Naked,  and  made 
 themfelves  Aprons.  While  Man  was  Innocent,  he  w^s  cloth'd  with 
 Light,  Divine  Forms  did  fhine  forth  thro'  his  Body,  as  a  Tranfparent* 
 Image:  Heavenly  Proportions,  and  Refemblances  were  feen  in  eve* 
 ry  Part,  each  Point  of  his  outward  Man  itfelf.  Now  Man  was  Na; 
 ked  and  was  not  afham'd.  He  was  Naked  in  Light,  as  fometimes  you 
 fee  a  Pi&ure  of  white  Wax  naked  in  a  Cafe  of  clear  Glafs  or  Cryftal. 
 But  when  Man  fell,  now  his  Eyes  were  open'd,  as  the  Stars  which* 
 have  their  proper  Beams  in  the  Day-Light,  but  enjoying  themfelves 
 ia  a  Glory  of  greater,  of  Sun-Beams  j   as  thefe  Stars,  when  it  is- 
 
 / 
 
(>«4) 
 
 row  Night,  look  forth  by  their  own  Angle  and  faint  Glimmerings: 
 So  were  Man's  Eyes  now  open,  and  he  was  Naked,  as  a  Channel, 
 when  the  Tide  is  gon  out,  or  as  the  Body  is  Naked,  uncloth'd  of 
 all  its  Lovelinefs,  lovely  Proportions,  Motions,  Luftre,  when  the 
 Stream  of  Life  is  ebb'd  forth,  and  hath  carry 'd  thefe  all  away  with 
 it. 
 
 Now   was  Man  afiiam'd.     Thus  Shame  is   the  infeparable,    the 
 
 mnting 
 
 the  Mm  up  and  down  in  every  Place.  We  may  fliut  out  other 
 Troubles  ;  but  while  we  have  Sin,  Shame  will  hunt  us  into  our  pri- 
 vate Walks,  our  Clofets,  our  Beds,  our  Hearts.  If  we  think  tocaft 
 off  Shame,  by  becoming  ihamelefs,  in  fharaeful  Deeds,  we  do  bud 
 cncreafe  the  Torment  of  this  Shame,  making  ourfelves  Monfters  in 
 Grace,  by  Sin  ;  in  Nature,  by  Shamelefnefs :  So  the  Reflection  be- 
 comes more  ugly. 
 
 To  open  this  Part,  I  mud:  not  leave  it,  till  I  have  given  you  a 
 threefold  Diftin&ion  of  Shatne.  I.  There  is  a  Shame  from  a  Fear  of 
 doing  111.  This  is  the  Virgin-Blufh,  the  Purple  Colour  of  Vertue's 
 Robe.  2.  There  is  a  Shame  for  .Hi  done7  with  a  Defire  and  Hope  to 
 do  fo  no  more.  This  is,  if  it  be  Right  and  Penitent,  a  Tinfture  or 
 Dye  in  the  Blood  of  Chri(t ;  as  the  firfl  was  a  Rofe  of  Paradife,  of 
 Innocency.  3.  A  Shame  of  111  done ',  with  Dijlike  and  Defpair  of  ever 
 doing  better.  This  is  the  Torment  of  Devils  and  ilnful  Men.  This 
 is  the  Dark-red,  the  Glowing  of  Hell  Fire  in  wretched  Spirits. 
 
 I  have  finifh'd  thefe  four  Parts  of  Mifery  in  the  Worldly  Life  of 
 Ivlan.  I  will  now  fhortly  point  out  the  double  branch'd  Root,  out  of 
 which  this  double  Stock  of  Mifery  grows  up :  The  Curfe,  The  Crofs. 
 
 1.  The  Curfe.  The  Earth  is  Cars' W  j  faith  God,  Gen.  3.  17.  The 
 Curfe  is  a  Cloud  of  Wrath  from  God,  overshadowing  the  whole  Creation^ 
 and  calling  a  difmal  Darknefs  upon  it.  All  the  Eminent  and  Lovely 
 Things  are  now  in  this  Cloudy,  Curd  World  \  but  as  Rich  Clothes, 
 Rich  Language  in  a  Tragedy  \  or  as  Sweet-Meats  and  Scutcheons  at  a 
 Funeral. 
 
 2.  The  Crofs.  The  Crofs  of  Jefus  Christ-  is  a  Fire  breaking  forth  from 
 this  Cloud,  and  taking  hold  of  the  World  to  devour  it.  Under  the  Curfe, 
 the  World  was  a  Houfe  of  Mourning:  Under  the  Crofs,  it  is  a  Houfe 
 of  Fire,  All  the  goodly  Pictures,  and  pleafant  Things  in  it,  do  but 
 feed  the  Fire,  make  it  greater,  and  more  dreadful.  /  am  come  to 
 fend  Ere  on  the  Earthy  Luke.  12.  4^. 
 
 The 
 
(  *65  > 
 
 The  Curfe  of  it,  is  to  good  Men,  the  Crofs  of  Chrift  growing  up 
 and  heightning  them. 
 
 The  Crofs  of  Chrift  to  bad  Men,  is  the  Curfe  of  God  enhrg'd,  and 
 enflam'd  to  Confume  them.  Art  thou  come  to  Torment  us  ?  Say  the 
 Devils  to  Chrift,  Matt.  8.  29 
 
 Ufe  1.  A  Perfuaftve  to  Patience.  'Tis  the  Portion  of  a  Man  to 
 endure  Mifery,  while  he  is  in  this  World}  'tis  the  Praife  of  a  good 
 Man  to  endure  it  patiently. 
 
 There  are  three  Glorious  Allurements  to  Patience,  in  the  la  weft 
 State,  The  Will,  The  Wifdom,  The  Power  of  God. 
 
 i.  Allur.  The  Will  of  God.  When  our  Lord  Jefus  comes  into  the 
 World,  he  fpeaks  thus :  Heb.  10.  5.  Sacrifice  thou  wouldfl  not :  But 
 a  Body  hast  thou  prepared  me.  V.  7.  /  come  to  do  thy  Will,  O  God.  Our 
 Saviour  teacheth  us  by  his  own  Example,  that  we  put  on  this  Body, 
 for  this  End,  that  we  may  Sacrifice  ii  to  the  Will  of  God.  St.  Paul 
 faith,  That  God  worketh  all  Things  according  to  the  Counfel  of  his  own 
 Will)  Ephef.  1.  11.  But  our  Saviour  here  fignifies  by  the  laying  to- 
 gether of  thefe  three  Words,  Sacrifice,  Body,  Will,  That,  the  Sa- 
 crificing our  Outward  Man  in  Sorrows ,  is  peculiarly,  eminently,  the  Will 
 
 of  God. 
 
 Again,  when  the  Lord  goes  out  of  the  World,  he  fpeaks  after  this 
 manner,  Not  myWill,but  thine  be  done,  Luk.  22.  42.  Sorxe  have  thought, 
 the  Myftery  of  Sacrifices  to  be  a  Signification, that  ail  Things  retnrn  to 
 the  firft  Principle  of  their  Being  :  According  to  that,  The  Spirit  returns 
 to  God  that  gave  it,  and  Duft  to  Duft  of  the  Earth.  Ecclef.  12.  7.  I  am 
 fure,  our  Sorrows  are  fent  to  teach  us  this  Lcffon',  that  all  particular  Wills 
 jhould  be  [wallowed  up  in  the  firft  and  Vniverfal  Will,  the  Will  of  God. 
 Chrifi  himfelf  learnt  this  Obedience  by  the  Things  that  he  fufferd, 
 Heb.  5.  8. 
 
 The  Will  of  God  is  the  Meafure  of  Goodnefs ;  The  Spring  and  Sove- 
 reign Rule  of  Lovelinefs.  God  doth  not  therefore  will  Things, 
 becaufe  they  are  Good  and  Lovely  -,  but  they  are  fuch,  becaufe  he 
 wills  them:  As  the  Sun  makes  the  Light- Forms  of  Things  by  fhin- 
 ing  on  them.  Every  Woe  of  ours  is  firft  the  Will  of  God  ,  this 
 Ad  of  the  Divine  Will  feals  a  Goodnefs  and  Lovelinefs  upon  them  : 
 Shall  I  think  that  a  Torment  to  me,  which  is  a  Content  to  my  God?  Let 
 me  rather  give  the  Lye  to  my  Senfe,  and  to  my  Reafon ;  than  fu'ffer 
 my  Will  to  relifn  that  as  Poifon,  on  which  the  Will  of  God  feafts 
 itfelf.  Or,  if  my  Senfe  and  Reafon  do  allure  me,  that  my  Sufreririgs 
 are  true  Pains ;  let  me  believe  there  is  fome  great  Myftery  in  tjbofe 
 Pains,  which  is  a  Pleafure  to  that  Will,  which  is  the  firft  and  high- 
 eft  Sweetnefs. 
 
 Mm  O! 
 
(  766  ) 
 
 O!  If  we  knew  how  all  Lovelinefs  is  primarily  feated,  and  born 
 in  every  Act  of  Divine  Love :  How  every  Ad  of  the  Divine 
 Will  is  firft  and  properly  an  A&  6f  Divine  Love :  How  every 
 Affliction  of  ours  is  firft  and  eternally  ena&ed  in  this  Will:  Then 
 would  all  our  Miferies  be  our  Loves  and  Joys  too;  as  they  are  God's. 
 Then  to  wear  out  our  Days  ufelefs  on  a  Sick-Bed,  unknown  on  a 
 Dung-Hill:  To  Die  this  Moment,  would  be  as  full  and  glorious  a 
 Life  5  <as  to  Reign  a  long  Age  on  a  Throne  of  Wifdom  or  Power. 
 For  one  is  a  Conformity  to  the  Will  of  God,  as  highly  as  the  other: 
 '  And  this  Will  is  the  iargeft  Stage;  This  Conformity  is  the  higheft 
 Point  of  Perfection. 
 
 2.  Allur.  The  Wifdom  of  God.  St.  Paul  tells  us  in  that  fore-men- 
 tion'd  Place  :  That  God  works  all  Things  according  to  the  Counfel  of  his 
 Will.  There  is  in  the  Light  of  the  Divine  Nature,  a  vail  and  beau- 
 tiful Frame,  Eternal  ;  in  which  all  Things  were  call,  and  contriv'd 
 into  their  proper  Places  and  Forms,  before  the  World  was.  This 
 is  the  Wifdom  of  God,  in  which  hisCounfels  wepe  fafhion'd.  Can 
 you  wifh,  that  any  Sorrow  of  yours,  were  not?  This  were  to  wifli 
 a  Stone  pud'd  out  of  this  Glorious  Arch  in  the  Godhead,  this  Eter- 
 nal Contrivance  ;  to  the  leffening  of  the  Beauty  and  Strength  of  the 
 whole  Work. 
 
 This  is  the  Book  of  which  Chrift  fpeaks,  Matt.  25.  24.  The  Son 
 of  Man  goes  as  it  was  written  of  him.  Which  is  true  of  every  Son  of 
 Man,  in  every  Step  which  he  takes,  into  Griefs  or  Joys.  And  again, 
 Heb.  10.  7.  In  the  Volume  of  thy  Book  his  written  of  me.  Every  Mi- 
 nute and  Motion  of  our  Lives,  whether  it  be  fad  or  pleafant,  may 
 lay  thus  to  us:  In  the  Volume  of  that  Book  was  it  writen  of  me. 
 Every  Black  and  White  Line  which  was  drawn  in  my  Life,  was  firft 
 Recorded  in  the  Folds  of  Eternity;  it  was  firft  a  Lineament  in  the 
 Face  of  Solomons  Matron,  the  Wifdom  of  God.  Wouldft  thou  have 
 a  Scar  left  in  that  everlafting  Beauty,  that  thou  mayft  efcape  a 
 Wound  upon  thy  Heart  ? 
 
 Nay,  God  hath  made  his  Work  perfect  in  Judgment ,  Deut.  32.  4. 
 He  hath  fo  order'd  all  Things  in  his  Decree,  he  hath  made  all  Things 
 fo  of  a  Piece,  that  the  Glory  of  the  whole  depends  upon  each  par- 
 ticular Circumftance;  becaufe  the  Work  is  wrought  in  Judgment, 
 with  an  exact  Contrivance.  If  any  one  Sigh,  Tear  or  Touch  of  Pain, 
 which  is  now  in  thy  Life,  were  wanting  there;  the  Plot  of  thy 
 Life,  fo  of  the  World,  fo  of  Eternity  itfelf,  were  fpoil'd. 
 
 Suffer  cheerfully,  becaufe  thy  Sufferings  are  corioufly  laid  into  thy 
 Being,  to  the  Univerfal  Being  of  Things,  borrowing  and  lending  a 
 Force  and  Luftre  with  all. 
 
 Suffer 
 
(  »«7  ) 
 
 Suffer  cheerfully?  becaufe  the  whole  Frame  of  God's  vaft  Work  of 
 Glory  leans  on  every  Grief  of  thine;  as  a  Globe  on  each  Point  in 
 it,  when  it  runs  along.  Or  as  the  Sea,  which  Solomon  made,  flood 
 upon  twelve  Oxen  :  Take  away  any  one  Grief,  or  fad  Hour  out  of 
 thy  Life;  and  you  takeaway  the  Foot  of  an  Ox,  on  which  the 
 Sea  of  Things  Hands-,  the  whole  halts. 
 
 Suffer  cheerfully  upon  thefe  Confiderations,  and  thou  art  in  thy 
 Sufferings  a  Martyr,  for  the  Plot  of  thy  particular  Life,  for  the 
 Beauty  of  Divine  Wifdom,.for  the  whole  Frame  of  Things  in  Time 
 and  Eternity. 
 
 3.  Allur.  Power  of  God,  There  are  two  eminent  Things  in  the 
 Power  of  God.  r.  To  hide  Glory  in  a  Grave.  2.  To  change  Grief  in- 
 to Glory. 
 
 i.  To  bide  Glory  in  a  Grave.  This  is  one  chief  Part  of  the  Myfte- 
 ry  in  ChrihYs  Crofs  :  Eternal  Life  was  laid  up  in  Death.  Why  fink 
 I  fo  under  my  Sorrows?  A  Heavenly  Beauty  may  dwell  under  this 
 Mourning  Veil. 
 
 Our  Saviour  faith,  Job.  T2.  24.  Except  the  ^eed  die,  it  remains  alone. 
 My  Heart  in  thefe  Afflictions,  may  be  as  Seed.  A  Seed  in  its' 
 narrow  Compafs,  in- its  black  and  perifning  Form,  may  have  the  large 
 Proportions,  Beauties,  Fruits  of  a  fioui  idling  Tree  lapt  up  in  it.  So 
 may  Glories  and  Joys  of  great  Growth  and  Varieties  lie  bound  up 
 in  my  fraitned,  darkned,  dying  Heart  •,  as  in  their  Seed. 
 
 Some  entertaining  Strangers  have  entertain  d  Angels,  While  tllOU 
 entertained  the  Sorrows  of  a  Man,  the  Joys  of  Angels  may  come 
 cifguiz'd  in  the  Habit  of  thofe  Strangers. 
 
 2.  To  chart ?e  Grief  into  Glory.  Not  only  fo,  hat  we  glory  in  Tribula* 
 tion.  V.  5.  Becauje  the  Love  of  God  is  jhed  abroad  in  oht  Hearts,  Rom. 
 5.  3.  God  is  Love,  faith  St.  John:  Darknejs  is  as  the  Noon- Day  before 
 him,  faith  the  Pfolmift.  God  is  Love,  the  Center  of  Lovelinefs. 
 As  all  Things  like  feveral  Lines  "run  into  the  Center,  from  contrary 
 Parts  in  the  Circle  of  Things }  They  become  one  undivided  Love- 
 linefs here.  They  retain  all  their  dinrinct  and  proper  Forms  in  this 
 Center,  that  there  may  be  a  variety  in  Beauty.  They  caft  them- 
 felves  all  into  the  fime  Form  of  Glory,  that  there  ma*y  be  a  Unity  of 
 Beauty,  an  equal,  univerfal  Lovelinefs  every  where. 
 
 When  the  Power  of  God  draws  a  Man  into  this  Secret  of  Love  }  all 
 Things  have  the  fame  view  to  him,  and  to  God.  His  Miferies  are  but 
 Joys  in  feveral  Drefles.  The  Name  of  a  King  and  a  Begger  may  be 
 composed  of  the  fame  Letters.  Aftronomers  tell  us  of  Lions,  Bulls, 
 Virgins,  Scorpions  in  Heaven:  All  thefe  are  Stars  call  into  divers 
 Figures.    Sit  not  Melancholy  under  the  Shadow  of  any  Grief  ^  the 
 
 M  m  z  Power 
 
(  ffB  ) 
 
 Power  of  God  in  a  Mwend  can  give  bee  filch  a  DilcoVery  of  Thing?  5 
 that  ihoo  (holt  fee  Mifery  and  Hapi>irj  Lite  .>  -i  Death,  robe 
 the  feme  Elements,  the  fame  P.incijles  of  DiviiK  G  ory,  call  iuto 
 ftveral  Shapes. 
 
 I  return  to  the  fecofld  Reafon  of  Man? s  Trouble  in  this  Life:  Sin. 
 Sin  is  an  Hnquiet  Sea  Tk >e  e  is  no  Peace  to  the  Wicked,  faith  my  Cod :  But 
 he  is  as  the  Waves  Oj  the  Sea  forab g,  Ift.  57.  20,  2f.  The  wo- king 
 Waves  beat  upon  their  Shear,  ciaih  one  with  ariptrjer,  fly  foming 
 upward  in  the  Face  of  the  Sky:  So  Sin  jars  with  all  Principles  of 
 Truth  and  Goodnefs,  jars  with  itfeif,  jars  with  a  Sinner. 
 
 I.  Sin  jars  with  all  Principles  of  Truth  and  Goodnefs.  Joh..  8.  44. 
 The  Devil  is  c.aii  cl  a  Lyer  and  Murderer.  Sin  makes  him  a  Lyer, 
 becaufe  it  is  contrary  to  all  Principles  of  Truth  y  a  Muiderer,  be- 
 carjfe  'tis  contrary  to  ail  Piinciples  of  Goodnefs. 
 
 If  there  beany  one  Beam  of  Truth  in  your  Hearts,  when  yon  are 
 about  to  Sin,  this  will  glare  and  fpread  its  Light  in  the  Face  of 
 Sin,  to  dazle  it.  Sin  will  grow  big  and  black  upon  this  Beam,  to  de- 
 vour it.  In  the  mean  time  the  poor  Heart  languiiheth  under  this 
 Divifion.  So  a  longing  for  Naboth\  Vinyard,  a  Light  (hewing  the 
 Shame  of  taking  it  by  force,  made  Ahab'Sick. 
 
 If  there  be  a  Spark  of  Goodnefs  in  thy   Heart,    when  thou  art 
 about  to  Sin  *9   Sin  will  blow  to  put  it  out,  or  rake  it  in  the  Afiies 
 of  Senfual  Sloth :    This  Spatk  of  Goodnefs  will  glow  and  ftrive  to 
 warm  thy  Heart,   to  a  kindly  Senfe  of  itfeif,  that  it  may  lhake  off 
 the  deadly  Viper. 
 
 Now  thy  Heart  is  as  a  Cloud*,  Goodnefs  and  Sin,  are  as  a  hot  and 
 cold  Vapour  righting  in  it :  Sin  ftrives  to  imprifon  and  keep  in  the 
 Powers  of  Goodnefs  -,  thefe  flruggle  to  fhine  forth,  and  beat  Liber- 
 ty. The  Conflict  of  thefe  begets  a  Tempeft,  and  rends  the  poor 
 Heart  in  Pieces. 
 
 You  mull  put  out  all  Sparks  of  Truth  or  Goodnefs  in  your  Spi- 
 lit,  before  you  can  Sin  quietly.  Neither  can  youthen  Sin  quietly. 
 For, 
 
 2.  Sin  jars  with  itfeif.  Divines  fay,  there  is  no  Perfect  or  Supream 
 Evil.  The  Rule  and  End  of  ail  Motion  is  Perfection.  Sin  is  broken 
 and  imperfect,  therefore  an  unquiet  Thing.  'Tis  a  known  Rule  *, 
 There  can  be  no  Proportion  or  Harmony,  where  there  is  no  Order  : 
 There  tan  be  no  Order,  where  there  is  no  Firfl:  or  Laft,  no  Begin- 
 ning or  End.  There  can  be  no  Beginning  in  Sin,  for  'tis  the  firfl 
 EfepartHre  from  the  firft  Principle  of  Being.  The  Scriptures  fes 
 forth  Sin  by  a  forfaking  of  God.  There  can  be  no  End  in  Sin  j  for 
 *ris  a  Contrariety  to  the  laft  and  higheft  Ead  of  all  Things,   the 
 
 Glory 
 
 . 
 
(  *h  ) 
 
 Glory  of  God.  All  have  fiin'd,  And- fain  flioy-t  of  the  Clary  ofGod,  Rom. 
 3.23.     Theie  ci:  be  then  no  Order,  Proportion,    Harmony,  Peace 
 
 in  Sin. 
 Sin  u  a  Tf  anfgreflioaof  the  Law  (dvorjW)  1  >k  3. 4.    The  Word 
 
 fignifies  thus  much  :  Sic  is  a  Disorder,  which  hath  do  Rule,  do  Con- 
 formity, noMeafurein  it.  AH  the  Delights  of  Sin,  are  Diftempers: 
 All  the  Mufick  of  ic,  harfh  Difcords. 
 
 Sin  is  the  firfi  And  highest  Difcord :  A  Difcord  of  Spirits :  A  Dif- 
 cord  between  a  created,  and  uncreated  Spirit.  All  Difcords  in  the 
 Elements,  and  Elementary  Things,  are  but  low  Effects,  and  Sha- 
 dows of  this  ugliefb  Difcord. 
 
 3.  Sin  jars  with  a  dinner.  Sin  fuffers  a  Soul  to  have  no  quiet 
 Breathings  in  the  Purfuits  of  it.  They  pep  not,  except  they  do  mifchiefa 
 Prov.  4.  16.  No  Ague  or  Fever  fills  a  Mm  with  fuch  reftlefs 
 Toffings,  fuch  inward  Burnings,  as  a  Fit  of  Ambition,  Lull,  or 
 PalTion. 
 
 Sin  fuffers  a  Man  to  have  no  Satisfa&ion  in  the  Accompliihment  of 
 it.  Vanity  is  compar'd  to  the  Dream  of  a  Feaft,  Jfa.  29.  8.  The 
 A&  of  Sin  is,  as  the  awakning  a  Man  out  of  a  pleafanc  Dream,  whet* 
 he  is  juft  coming  to  the  end  of  his  Dream,  the  Top  of  the  Pleafure. 
 Sin  is  Jike  a  Feaft  of  Witches  \  the  Ad  is  the  Difcovery,  at  which  alt 
 vanifhes. 
 
 Sin  fuffers  a  Man  to  have  no  Reft  after  it.  The  wichd  flees,  when 
 none  pur fueth,  Levit.  26.  17.  Prov.  28.  1.  Sin  applies  itfelf  to  the 
 Soul,  as  the  Man  to  the  Horfe  in  the  Fable.  At  firft  it  ftroaksand 
 allures  her  with  rich  Trapping:  But  when  Sin  hath  once  mounted 
 the  Soul,  then  it  claps  its  Spurs  deep  in  her  Side.  She  flies  violently 
 from  place  to  place}  but  itill  the  two  bloody  Spurs  of  Shame  and 
 Fear  ftick  in  her;  the  Black-rider  Guilt  is  on  her  Back;  which  fhe 
 can  never  caft  ofH  •" 
 
 O!  the  Mifery  of  thofe,  who  muft  never  more  know  the  fweeJr 
 and  found  Sleeps,  for  the  Care  of  committing  fome  Sin,  in  which 
 they  are  engag'd  \  or  the  Guilt  of  fome  Sin  already  committed.  So 
 much  for  the  fecond  Reafon. 
 
 Reaf.  3.  Hatred.  This  is  the  third  Spring  of  Trouble  in  the 
 World.  Divines  difpute,  what  the  Fire  in  Hell  is,  that  works  upon 
 Spirits.  Is  it  not  Hatred  ?  This  is  the  Fire  of  Spirits,  of  Hell.  Da* 
 vid  complains,  Pfal.  57.4.  I  dwell  among  Men  fet  on  fire.  What  was 
 this  Fire?  Hatred.     Their  Tongues,  faith  he,  are  Swords. 
 
 There  is  a  Fire  of  Heaven,  a  Fire  ot  Hell.     The  firft  is  Love  ^ 
 The  fecond  pours  Coals  of  Fire  on  their  Head,  Mat.  5*  44.  Rom.  lai. 
 10,  The  fecond  then  is  Hatred. 
 
 rhers- 
 
( v° ) 
 
 There  is  a  Tongue  of  Fire  from  Heaven,  and  from  Hell.  The 
 Erdis  a  Difcovery  of  Love:  Love  expreiling  ir.felf  in  its  own  Lan- 
 guage. So  the  Apoflles  had  fiery  Tongues  reding  upon  them,  when 
 they  were  to  publiCh  the  Myderies  of  Love  in  the  Gofpei.  The 
 Tongue  of  Fire  from  Hell,  is  Hatred  venting  itfelf.  This  is  a 
 Tongue  like  a  Fire- Coal,  which  blacks  and  burns  every  thing  it 
 touches.     Of  this  St.  James  fpeaks,  Jam.  3.  6. 
 
 Sc.  Paul  defcribes  the  Stace  of  Men  in  the  World  after  this  manner, 
 Tk.  3.  3.  Hating  one  another.  I  have  ken  a  Pi&ure  of  Hell,  where 
 Devils  are  about  the  Fire/  calling  Souls  into  the  Flames.  Such  3 
 Picture  of  the  World  is  this:  Hating  one  another.  There  is  only 
 this  Difference  :  Men  in  this  Picture  of  Hell,  are  the  Devils  one  to 
 toother.  In  chis  they  agree  \  there  is  the  fame  Fire  in  both  Places, 
 murml  Hatreds. 
 
 Bac  belides  the  Hatred  of  all  Men  one  to  another,  there  is  a  fpecial, 
 an  united  Hatred  of  all  Mankind  againfb  Good  Men.  There  are  two 
 Reafoas  for  this  Hatted  \  one,  becaufe  they  are  Strangers  -,  another, 
 becaufe  they  fpring  from  a  contrary  Principle.  Chrid  gives  both 
 thefe,  Job.  5.  18,  19.  and  I  Joh.  3.  1.  The  World  knows  not  you,  be- 
 caufe it  hath  not  known  we,  nor  the  Father.  The  World  hates  you,  becaufe 
 you  are  not  of  the  World.  The  Divine  Principle  of  good  Men,  and 
 the  Natural  Principle  of  Men,  areas  two  Vapours,  one  defcending, 
 the  other  afcending,  which  beget  a  Whirlwind,  tearing  up  Perfons, 
 Countries,  whole  Nations. 
 
 Vfe.  An  Exhortation  to  Humility.  Nothing  is  fo  improper  as 
 Pride:  Nothing  fo  proper  as  Humility,  in  this  World  of  Sin  and 
 Trouble. 
 
 Pride,  in  this  State  of  Things,  is  Vain,  Loathfome,  Stubborn, 
 Wretched. 
 
 •  1.  Pride  is  a  Vain  Thing.  The  Apodle,  1  Joh.  2.  itf.  ranks  Pride 
 of  Life  with  the  vainefl  and  fouled  Things,  Luft  of  the  Eye,  Lufi  of 
 the  Flefh.  The  Folly  of  Pride  is  elegantly  kt  forth  in  that  Expreflion, 
 Pride  of  Life. 
 
 Oar  Life  is  a  Vapour,  Jam.  4.  14.  Pride  is  the  enflaming  of  this 
 Vapour  :  So  Pride  of  Life  makes  Life  as  a  Ihooting  or  falling  Star, 
 a  mining  Slime,  which  by  its  Ludrcidoth  but  point  out  its  Fail  and 
 Filth. 
 
 2.  Pride  is  a  Loathfome  Thing.  We  have  now  only  the  SnufFof 
 Life  :  The  Flame  of  our  Candle" was  blown  out  then,  when  we  fell 
 from  our  Innocency.  Pride  is  the  Glowing  and  Burning  of  this  ShufF, 
 which  is  unfuflerable. 
 
 What 
 
(  *7'  ) 
 
 What  hath  Man  to  be  frond  of?  Sin,  Shame  and  Sorrow.  Will  he  ' 
 drefs  up  thefe,  mid  fet  forth  himfelf  in  them  ?  Such  a  Pride  is  like 
 the  Offering  of  the  Philiflins  to  the  Ark,  i  Sam.  6.  4.  Their  Mice 
 and  Eiuerods  (the  fhamefulleft  Difeafe  of  the  fhamefulleffc  Part)  their 
 Plagues  and  Sores  form'd  in  Gold.  Such  is  the  Pride  of  Man  :  A 
 fetcing  of  h?s  Shame  and  Mifery  in  Glory,  to  make  it  more  Emi- 
 nent. 
 
 3.  Pride  is  a  Stubborn  Thing,  The  End  which  God  aims  at  in  all 
 our  Trouble  is,  To  hide  Pride  from  Man,  Job  33.  17.  Will  a  Blad- 
 der, when  'tis  pierc'd  full  of  Holes,  flill  fwell  under  the  Feet  of  him 
 that  tramples  upon  it  ?  But  Man  Hill  puffs  himfelf  up  with  windy 
 Conceits,  when  God  pjerces  him  thro'  with  many  Sorrows,  and 
 tramples  upon  him  with  the  Foot  of  his  Difpleafure. 
 
 4.  Pride  is  a  Wretched  Thing.  Jam.  4.  6.  God  fetteth  himfelf  again  ft 
 the  Proud.  (&v\t?Ms{{*i)  A  proud  Man  wageth  War  againfl:  God. 
 The  Defign  of  God  by  Chrifi  is  to  be  all  in  all,  1  Cor.  1 5.  28,  A  proud 
 Man  will  be  ibmething,  nay  all  too.  ^  God  mult  be  content  to  have 
 another  all  befides  himfelf,  or  himfelf  to  be  fomewhat  lefs  than  all ; 
 or  elfe  he  mud  ruin  a  proud  Man.  God,  and  aproud^Man,  are  like 
 two  Circles,  fpreading  themfelves  one  towards  another  upon  the 
 Face  of  the  Water  j  one  muft  break  in  upon  the  other,  and  iwallow 
 
 it  up. 
 
 There  is  nothing  fo  proper  for  Man  in  this  World,    as  Humility* 
 
 Humility  takes  away  the  Senfe  of  Trouble.     Humility  fweeteas  Sor- 
 row, makes  it  a  Sacrifice,  fets  a  Man  above  it, 
 
 1.  Hamility  takes  away  the  Senfe  of  Trouble.  Humility  in  Cbriil  is 
 exprefs'd  thus,  Phil.  2.  7.  £<&wr?,  He  emptied  himfelf.  Humility  is 
 the  emptying  of  Man  into  God,  that  a  Man  in  himfelf  is  left  only 
 the  Shadow  of  himfelf.  The  Strokes  of  Sorrow  fall  upon  him,  as  a 
 Shadow,  making  no  ImprefTion. 
 
 Humility  is  exprefs'd  by  being  planted  into  the  Similitude  of  Chrifi 
 D.eath^Kom.  6.  5.  A  Flower  breathes  forth  its Swetnefs  and  Beauty 
 into  the  Air,  leaving  itfelf  a  wither'd  Thing.  So  an  humble  Saint 
 breathes  forth  all  his  Joy,  Beauty,Life  into  Jefus  Chrift.  He  remains 
 faded  and  dead.  Now  Joys  and  Grief  in  this  World  is  all  one  to 
 him  \  as  'tis  to  a  dead  Man,  whether  En<  wie  fight,  or  Friends  dance 
 over  his  Grave  \  for  he  now  in  his  outwai  J  Body  is  no  mare  than 
 his  own  Grave. 
 
 2.  Humility  fxoeet ens  Sorrow.    Sweetnef,  confifts  in  a  SuitabUnefs. 
 An  humble  Man  walks  continually  in  a  Senfe  of  his  own  Viknefi: 
 So  he  looks  upon  every  part  of  Pain  or  Shame,  which  be  a«fts  in  this 
 World  as  proper  to  his  Perfon*    The  Suitublenefs  between  his  Suffe- 
 rings 
 
.  I 
 
 (   272  ) 
 
 rings  and  his  Sins,  make  his  Sufferings  fweet  to  him.  Every  thing  is 
 beautifnl  in  its  feafon,  Ecclef.  3.  11.  He  fees  Sorrows  in  this  firiful 
 Life  to  be  in  Seafon,  and  fo  Beautiful,  as  Joys  in  Heaven ;  like  a 
 Mountain  of  Snow,  which  is  as  proper  a  Profpecl  in  Winter,  as  a 
 Garden  of  Flower?  in  the  Spring. 
 
 This  Temper  God  calls,    Levit.  25.  41.  A  Man*s  accepting  of  his 
 
 Tunifoment.     An  humble  Man  lets  down  the  Strings  of  his  Spirit, 
 
 .and  by  a  Senfe  of  his  Sins  tunes  them  tohis  Sorrows:  So  his  Sorrows 
 
 upon  his  Spirit  become  a  fweet,   tho'  melancholy  Mufick  to  himfelf 
 
 and  God. 
 
 3.  Humility  makes  S  or  raw  a  Sacrifice.  My  Son,  Give  Glory  to  God, 
 faid  Jofhna  to  Achan,  Jofh.  7.  19.  He  that  hath  low  Thoughts  of 
 himfelf,  large  Thoughts  of  his  Sin,  acknowledged  the  Juftice  of 
 God  in  his  Mifery  •,  fo  he  makes  his  Heart  a  Burnt-Offering  in  his 
 Grief  to  the  Glory  of  that  Juftice. 
 
 4.  Humility  fets  a  Man  above  his  Sufferings,  An  humble  Man  fee- 
 ing a  Suitablenefs  between  his  Sin  and  Sorrow,  fees  a  Sweetnefs  in 
 it.  This  Stream  leads  him  to  the  Spring  of  Sweetnefs,  which  is 
 God.  Into  this  Spring  he  cafts  himfelf.  He  that  fees  his  Evil  of  Sin 
 deferving  the  Evil  which  he  fuffers,  beholds  a  Divine  Juftice  in  his 
 Sufferings,  and  a  Divine  Glory  in  this  Juftice  \  unto  this  Glory  he 
 gives  himfelf  up  to  be  comprehended  by  it.  He  that  difcerns  a  Pro- 
 portion between  his  Corruptions,  and  his  Calamities,  fees  the  Wif- 
 dom  of  God.  In  this  Wifdom  he  difcovers  an  Infinitnefs,  in  which 
 lye  Millions  of  rich  and  curious  Contrivances  for  every  Cafe  of  Doubt 
 or  Diftrefs.     To  this  Wifdom  he  commits  himfelf. 
 
 Thus  an  humble  Man,  creeping  below  himfelf  and  his  Mifery, 
 creeps  up  among  the  Attributes  of  God,  and  hides  himfelf  there, 
 having  Reft  from  Trouble.  Thus  while  he  abides  quietly  on  the 
 Grofs,  Chrift,  as  a  Tree  of  Life,  grows  up  out  of  it,  and  fpreads 
 Jhimfelf  into  a  Paradife  round  about  him,  while  he  is  yet  hanging 
 upon  the  Crofs. 
 
 Reaf.  4.  Abfence.  There  are  three  Things  in  this  Reafon.  The 
 Ab fence  of  Excellent  Things,  Of  Excellent  Perfons.  The  Senfe  of  this 
 Abfence, 
 
 1.  The  Abfence  of  Excellent  Things.     Thefe  are  three. 
 
 1.  A  clear  Light  of  Truth  for  our  Minds  :  A  Light,  that  may  fill 
 our  Underftandings  from  the  Bottom  to  the  Brim  :  A  Light,  that 
 m?y  leave  no  dark  Corner  in  our  Souls  forSufpicion  or  Doubt  to  lurk 
 in.  We  read  of  a  Heavenly  Jemfalem,  where  the  Sun  jhall  not  be  the 
 Light,  nor  the  Moon,  but  God.  The  Angelical  Light,  moveable  and 
 circling,   carrying  a  Night,  as  well  as  a  Day,  about  with  it,  is  the 
 
 Sun 
 
(  273  ) 
 
 .  Sun.  The  Moon  is  the  Waxing  or  Waining  Light  of  Human  Dif- 
 courfe  or  Reafon.  Our  twinkling  and  glimmering  Senfes  are  the 
 Stars.  Thefe  all  have  an  unfjtisfying  Light,  leaving  large  Spaces  for 
 Drknefs  and  Uncertainty.  There  is  a  Place  where  thefe  abide  ftill, 
 but  as  a  Candle  burns  in  the  Day-light.  None  of  thefe  (hall  be  the 
 •   Light  of  that  Place. 
 
 A  Light,  in  which  there  is  no  Darknefs  :  A  Light,  which  fatiates 
 the  Soul,  palTeth  into  every  Cranny,  and  furpalfeth  all  its  Capacity: 
 A  Light,  which  comes  in  with  a  Glory,  triumphing  over  every  kind, 
 every  degree  of  Uncertainty.  This  is  God.  This  is  the  Light  of 
 this  Place. 
 
 But  alas!  This  Light  and  this  Place  are  above  us,  far  remov'd 
 frem  our  Sight,  while  we  are  in  this  Life:  For  this  is  the  Jew/alem, 
 which  is  above,  Gal.  4.  26. 
 
 2.  A  compleat  Power  of  Goodnefs  for  our  Wills.  Enter  thou  into  thy 
 Matter's  Joy,  faith  Chrift  to  the  good  Servant,  Mat,  25.21.  in 
 this  YYuiid  we  only  take  in  fome  Jingle  Drops  of  Joy.  But,  where 
 Jefus  Chrift  is,  the  World  is  all  a  Joy- World.  The  Light  that  fhines 
 there  is  a  Face  of  Delights.  The  Rivers  are  Gladnefs.  All  Things 
 are  Pleaiures  in  the  Abftract,  or  Life.  Here  Goodnefs  in  its  full 
 Latitude  opens  kfelf,  anfwers  the  Will  in  ail  her  Variety  of  Motions, 
 and  gives  Reft  to  all.  Here  Goodnefs  at  once,  as  a  Sea,  fills  and 
 overflows  a  Man. 
 
 But  we  enter  not  into  that  World,  till  we  go  out  of  this.  We 
 have  novv  fo  much  of  thofe  Joys,  in  Shadows  and  Taftes  only,  as 
 makes  us  long  for  them,    and  languifh  in  their  abfence. 
 
 3.  A  perfett  Height  of  Glory  for  the  Sfirh  of  Man.  The  S  pi  fit  of 
 Man  is  fo  ambitious  after  no  Content,  as  that  of  Glory.  How  many 
 Ruins  and  Down-falls  doth  it  venture  to  come  to  the  Top  of  Glory? 
 Yet  while  it  lives  on  Earth,  'tis  mock'd  with  airy  Shapes  of  Glory, 
 which  while  it  catches  at,  it  grafps  nothing.  'Tis  tormented  vuch 
 a  Dream  of  Glory,  which  fuffers  it  not  to  reft  ;  but  ic  can  no  where 
 meet  with  the  Subftance  of  that,  which  it  fees  in  irs  Dreams.  We 
 muft  be  taken  up  out  of  this  World,  before  we  can  be  Caken  up  in- 
 to true  Glory,  1  Tim.  2.  \6. 
 
 fhefc  are  the  three  Excellent  Things,  which  make  Men  troubled 
 in  this  World,  by  their  Abfence. 
 
 The  Abfence  of  Excellent  Per  fans  is  the  fecond  Pa^t  of  this  Evil. 
 The  Excellent  Perfons  are  Angels:  Perfed  Spirits,  Jefus  Chrift* 
 God. 
 
 1.  Angels.  Each  Angel  is  as  a  new  World  in  himfelf.  For  as  a 
 Garden  is  more  freiband  glorious  in  a  lively  rich  Fancy,   than  in 
 
 N  n  iifeif^ 
 
(  274  ) 
 
 itfclf,  and  becomes  as  fo  many  feveral  Gardens,  varying  their  Beats- 
 ties  in  various  Fancies:  So  is  the  World  in  every  particular  Angeh 
 Therefore  Divines  fay,  that  Angels  know  Things  by  Intuition,  not 
 Difconife.  That  is,  they  have  conftantly  an  univerfal  View  of  the 
 World  in  themfelves,  in  the  Light  and  Glafs  of  their  own  Being. 
 
 Particular  Angels  are  Particular  Thrones.  They  are  ft y I'd 
 Thrones,  Col.  i.  i<5.  There  are  Millions  of  thefe  Angels:  But  they 
 are  on  Mount  Sion,  Heb.  12.  22.  This  is  the  Jerufalem  above,  CaL 
 4.  26.     They  are  all  abfenc  from  us,  while  we  are  here  below. 
 
 2.  PerfeB  Spirits,  Spirits  of  jufi  Men  made  per/eft  by- their  Depar- 
 ture out  of  this  World,  Heb.  12.  23.  Every  one  of  thefe  is  a  King 
 mounted  upon  thefe  Thrones,  the  Angels,  and  fo  riding  upon  the 
 Circuit  of  new  Worlds.  Chrift  promifeth  the  Saints,  that  when 
 they  die,  They  jhali  fit  with  him  upon  his  Throne,  as  he  fits  upon  his  fii- 
 ther^s  Throne,  Rev.  3.  2i«  Heaven  (the  Heaven  of  Angels)  is  the 
 Throne  of  God.    God  rides  upon  the  Cherubims,    Pfal.  18.  10. 
 
 We  lofe  the  Company  of  this  Troop  of  Kings  in  Glorious  State, 
 while  we  are  on  Earth,  and  they  in  Heaven. 
 
 3.  Jefus  Christ,  the  Head  of  all  thefe  Angels,  and  jufi  Spirits*  He, 
 who  draws  up  all  their  leiTer  Glories  into  the  Glory  of  the  God- 
 head, and  makes  all  richer.  He,  who  lets  forth  the  Light  of  the 
 Godhead  into  them  ail,  making  that  which  was  before  Angelical, 
 now  to  be  Divine.  He,  who  makes  every  iingle  one  a  Union  ;  that 
 now  in  each  Angel  you  fee  God,  and  an  Angel  in  one;  in  each  Spi- 
 rit God,  and  that  Spirit  mutually  enfolding  one  the  other.  -This  is 
 He,  who  is  gon  up  from  us  into  Heaven,  and  is  there  hid  with  God, 
 whofe  Abfence  is  a  true  Faft,    or  a  Starving  rather  to  us,   Mat, 
 
 9-  IS-- 
 
 4.  God,  the  Ground,  the  Light,  out  of  which  all  thefe  other  Per- 
 
 fons  rife,  in  which  they  appear,  by  which  they  are  quickned  and 
 lieightned.     This  God  is  a  God,  hiding  himfelf  from  Men  in  Flefli. 
 
 Thus  we  pine  in  this  Life,  being  abfent  from  thofe  Bleffed 
 ones. 
 
 3.  The  Senfe  of  this  Abfence.    This  declares  itfelf  in  three  Things. 
 
 1.  Things  without  us,  make  offer  of  Content  to  m.  While  we  ftill 
 catch  at  thefe,  expefting  Satisfaction  from  them,  yet  ftill  are  difap- 
 pointed;  we  declare,  that  we  inwardly  believe  there  is  fuch  a 
 Thing  as  Happinefs  fomewhere,  tho'  we  cannot  find  it  here.  Man 
 walks  in  a  vain  Show,  Pfal.  39.  6.  Thefe  Vanities  are  a  Show  of 
 Happinefs,  which  feeing  we  do  not  fee.     Worldly  Vanities  do  at  ones 
 
 hide,  andfhew  a  perfect  Happinefs 
 
 s* 
 
 Within 
 
(  275  ) 
 
 2.  Within  tts  Hints  and  Images  of  Blejfed  Things,  Blejfed  Perfons  are 
 ever  [fringing  up.    Thefe  are  inborn   Meafures  of  a!l  Truth  and 
 
 ,  Goodnefs  to  us.  By  them  we  know  Beauty,  when  we  fee  ic -,  and 
 Mufick,  when  we  hear  it,  without  any  to  tell  us -,  This  is  Beautiful, 
 or  this  Sweet.  Thefe  make  us  fenfible  of  Defects,  and  fo  anfatisfy'd 
 with  all  Things  below.  Thefe  are  always  laboring  in  our  Spirit?, 
 making  us  reftlefs,  till  they  meet  with  fomething,  which  may  ex- 
 actly anfwer  them,  which  may  draw  them  forth  in  their  own  proper 
 Shape,  and  full  Proportion. 
 
 Y'ou  will  fay ;  Thefe  are  Fancies.  Grant  they  be.  Can  there  be 
 a  Shadow,  and  not  caft  from  fome  Subftance  ?  Was  there  ever  Image 
 without  an  Original  ?  Thefe  Reflexions'  upon  Fancy  (if  they  were 
 no  more)  fhew  that  there  is  a  Sun  fhining  fomewhere.  He  that  mads 
 the  Eye,  fit  all  not  he  fee  ?  Pfal.  94.  9.  He  that  forms  the  Fancy,  and 
 thefe  Images  of  Beauty  in  it,  (ha  I!  no:  he  have  the  Images  of  perfect 
 Beauty  and  Blifs  living  in  himfelf  ? 
 
 But  however,  thus  much  this  Conviction  amounts  to,  that  a  Man 
 may  as  foon  put  out  the  Lights  of  Senfe,  put  off  his  own  Being  and 
 himfelf,  as  put  off  this  Senfe  j  that  there  is  a  State  of  all  per  feci: 
 Things  -,  that  all  Things  are  imperfect  in  this  Life. 
 
 3.  Who  is  there,  that  doth  not  fometimes  make  a  Retreat  into  himfelf, 
 and  about  himfelf?  Do  you  not  then  meet  with  fome  Glimps  fome 
 Touch  of  Divine  Things  coming  forth  to  meet  you,  as  the  Slieet  kt 
 down  to  Peter  f  When  thefe  are  taken  up,  and  you  let  down  again, 
 again  enclos'd  with  the  Darknefs  of  this  World,  do  ye  not  fajut  to 
 think  upon  thofe  Blefled  Sights?  My  Soul  (faith  David)  faints  with- 
 in me  to  think  upon  the  Land  0/ Jordan,  Pfal.  42.  6.  I  will  conclude 
 this  Head  with  a  Story.  A  good  Woman  having  lain  in  a  Trance 
 three  Days,  when  (he  fir  ft  awoke  out  of  it,  utters  thefe  Words : 
 My  God,  If  there  be  fetch  Things  with  thee,  what  do  J  here  ? 
 
 life.  Be  Holy.  Holinefs  frees  you  from  the  chief  Trouble  of  this 
 Life,  which  is  Sin.  Holinefs  fweetens  Sorrow.  Holinefs  takes  a- 
 way  the  Diftance  between  Heaven  and  Earth,  makes  thofe  abfent 
 Glories  in  a  real  manner  prefent  with  you. 
 
 Tljere  is  in  Holinefs  a  three-fold  Covert  from  every  Storm. 
 
 1.  Covert.  Holinefs  makes  us  Spiritual.  Holy  and  Spiritual  are  the 
 fame  in  Scripture:  That  that  is  bom  of  Spirit,  is  Spirit,  Joh.  3.  6.  Ho- 
 linefs exalts  and  fublimates  a  Man  into  Spirit.  A  Sword  may  wound, 
 Fire  may  burn,  Enemies  may  find  out  an  Angel,  as  foon  as  this  Man, 
 who  hath  made  his  Retreat,  and  drawn  in  himfelf  from  the  Flefnly, 
 to  the  Spiritual  Part  of  Things. 
 
 N  n  2  2.  H*tt~ 
 
(  *7*  )t 
 
 2 .  Holtnefs  makes  a  Alan  Heavenly,     The  fecond  Man  is  the  Lord 
 from  Heaven.     As  he  is  Heavenly,   fo  are  they  that  are  Heavenly ,   i  Cor. 
 
 15.  47,  48.  This  Heaven  which  we  fee,  hath  the  Principles  of  all 
 Contrarieties,  which  are  on  Earth,  Heat,  Cold,  Drought,  Moifture^ 
 yet  there  are  no  SicknefTes  or  Strifes,  becaufe  all  are  bound  up  in  a 
 Harmony:  So  Life  and  Death,  Peace  and  War,  Sicknefs  and  Health, 
 which  trouble  all  the  World,  unite,  agree  and  weave  themfelves  in- 
 to Heaven,  to  a  Holy  Man. 
 
 3.  Holinefs  males  a  Man  Divine,  like  to  God.  Mat.  5.48.  Be  ye 
 perfect^  as  your  Father  in  Heaven  is  perfect,  that  is,  be  Holy.  God 
 dwells  in  thick  Darknefs,  1  King.%,  12.  yet  in  that  Darknefs  he 
 himfelf  is  Light  to  himfelf.  There  ,s  not  the  lowest-  Thing,  which  hath 
 vet  Cod  in  ft 5  for  God  fills  all :  Yet  as  the  Sun-beams  fall  on  a  Dung- 
 hill, and  are  not  polluted,  but  mine  on  the  Dunghill  •,  fo  God  is  ft  ill 
 bimfelf  to  bimfelf,  high  and  glorious  in  the  loweft  Things.  A  Holy 
 Man  hath  this  of  God,  this  Divinity  in  him :  Let  the  Air  be  rhick- 
 ned  with  Smoke,  and  Weapons  over  his  Head:  Caft  him  into  the 
 Hole  of  a  Prifon:  Let  the  Darknefs  of  approaching  Death  be  as  a 
 Pavilion  round  about  him:  He  is  Light  in  the  raid  ft  of  thefe:,  a  Light 
 reflecting  itfelf  gloriouily  from  them  :  Ephef.  5.  8.  He  dwells  la  a 
 Habitation  of  Joy,  God  is  his  Dwelling-place,  Pfal.  90.  1.  He  dwells 
 in  God,  as  God  dwells  in  himfelf}  he  fees  all  Trouble  as  flight 
 Clouds,  at  a  great  Diftance,  wracking  over  his  Head,  having  only 
 the  Forms  of  Bears,  Lions,  arm'd  Men  in  them.  Thus  Holinefs  hath 
 a  three-fold  Covert  from  every  Storm. 
 
 J  ft  all  now  propound  Nine  Helps  to  Holinefs.     Three  from  Sin.  Three 
 from  the  World.    Three  from  God.     1.  Three  from  Sin. 
 
 1 .  Look  upon  Sin  in  the  Rife  of  it.  See  its  Beginning  in  a  Departure 
 from  the  foveraign  Principle  of  Truth  and  Goodnefs.  Can  you  chufe 
 now  but  Curfe  this  hateful  Thing,  which  in  the  Birth  is  the  fir  ft 
 Breach  of  the  firft  Unity  ?  Can  you  truft,  can  you  love  that,  which 
 is  the  higheft  Contrariety  to  the  higheft  Truth  and  Goodnefs?  Can 
 you  expect  Life  or  Joys  from  the  Fountain  of  Lyes  and  Murders? 
 As  a  Vapour  riling  from  below,  and  getting  upward  to  cloud  the 
 Sun-,  fo  Sinfpringsup  from  the  loweft  Depths,  and  bafeft  Part  of 
 Things,  to  darken  the  Face  of  God,  whence  all  the  Influences  of  Life 
 and  Delight  flow. 
 
 2.  Look  on  Sin  in  the  back  Van  of  it.  Sin  is  as  the  Man  riding  on 
 the  Black  Horfe,  having  Death  and  Hell  following  him,  Rev.  6.  8.  As 
 a  Devil  is  painted  with  two  Horns  on  his  Head,  and  Cloven  Feet; 
 &  Sin  hath  two  Horns  on  his  Head.  His  Beginning  and  upper  Part 
 is  Divifion  from  God,  Enmity  againft;  him.    Sin  hath  Cloven  Feet: 
 
 His 
 
(  277  ) 
 
 His  Ending  and  lower  Parts,  are  Diviflon  in  itfelf,  Diftra&ion  and 
 Diftruclion  itfelf. 
 
 3.  Look  on  Sin  in  the  Blood  of  Chrifi.  Sin  hath  Murder'd  your 
 Brother,  Father,  Husband,  Friend,  all  in  one  Jefus.  Sin  hath  ir> 
 fulted  with  Cruelcies  in  his  Wounds,  trampled  in  his  Blood,  who 
 Died  for  Love  of  you. 
 
 2.  Three  Things  from  the  World. 
 
 1.  Ahftain  from  Worldly  Delights.  Watch  and  be  Sober,  1  Thef  5* 
 6.  We  have  the  Piiuciple  of  Life  in  us,  for  the  mod  pare  in  Sen- 
 fual  Pleafures}  as  a  piece  of  Gold  in  the  Dirt  -,  as  the  Sun  in  a 
 Cloud  -,  as  the  Brain  or  Fancy  in  a  Milt  or  Fumes.  Wipe  the  DirS 
 off  the  Gold,  fcatter  the  Cloud  from  before  the  Sun,  the  Mift  on 
 the  Fancy -,  chafe  vain  Delights  out  of  the  Soul :  All  thefe  will  fhine 
 in  their  proper  Beauties. 
 
 2.  Endure  the  Troubles  of  this  Life.  Troubles  are  like  the  Work- 
 ings of  beer  or  Wine  ;  They  fpend  the  Windinefs  and  Froth  of 
 your  Spirits  j  they  clear  and  purifie  your  Spirits,  if  your  Spiiits  be 
 not  ftirr'd  with  Paffion,  which  mingles  and  confounds  all  again. 
 He  that  endures  to  the  end,  fhall  receive  a  Crown  of  Life \  Revel.  2.  10. 
 Purity  or  Clearnefs  of  Life,  is  the  Crown  of  Life  *,  as  onghtnefs  of 
 Light,  is  the  Crown  of  the  Day.  Trouble  works  Life  >  this  Purity, 
 if  we  indure  them  conftantly. 
 
 3.  Love  not  the  World.  The  Love  of  the  World  is  Enmity  with  the 
 Father,  1  Jon.  2.  15.  Jam.  4.  4.  Fire  mounts  upwaid,  becaufe  the 
 cold  Air  round  about  fuffers  it  not  to  fpread  into  a  Circle  here  be- 
 low. Your  Love  hath  an  a&ive  Power  ;  if  you  fuffer  it  not  to  fpread 
 and  enlarge  itfelf  towards  the  World,  it  will  afcend  with  a  fiery 
 Point,  and  pierce  thro'  the  Bofoni  of  God.  An  Eternal  Divine 
 Principle  is  lodg'd  in  every  Heart:  It  frays,  lofes  itfelf,  forgets  i:s 
 own  glorious  Country ;  being  fed  with  the  Appearances  of  this 
 World.  Take  it  off  from  thefe,  'twill  return  into  itfelf,  awaken 
 the  Remembrance  of  Eternity,  and  the  Divine  Nature  within  itfelf, 
 and  fo  make  hafte  to  return  thither.  When  J  awake,  1  am  ever  with 
 thee>  Pfa.  139.  18.     3.   Three  from  God. 
 
 I.  Think  of  God  as  the  befi  and  greatest  of  all  Things,  J  will  exAt 
 him,  becaufe  he  hath  known  my  Name,  Pfal.  9.  14. 
 
 Let  not  the  Name  of  God  be  as  a  Cloud  over  your  Heads,  fha- 
 dowing  all  about  you  ;  or  as  a  dark  Corner  to  Children,  in  which 
 they  fear  Bug-bears.  This  is  that,  which  we  call  God  ;  %Fulcherri~ 
 ma  rerum,  the  belt  and  great- f..  The  befl  of  Beauties  and  Joys, 
 The  greate.ft  in  Sweetnefs  and  Love,  as  well  as  in  Wifdom  and 
 Power.    Such  Thoughts  of  God  will  make  you  run  often  into  his. 
 
 Arms, 
 
(  *7*  ) 
 
 Arms,  love  to  be  familiar  with  him,  and  long  to  be  like  him.    This 
 is  to  be  Holy. 
 
 2.  Think  of  God)  as  all  Sweety  all  Love.  Fury  is  not  in  me,  I  fa.  274. 
 The  Sun  is  ever  bright,  and  fending  forth  Beams.  If  there  fall 
 Darknefs  or  Rain  upon  us,  'tis  from  a  Cloud  interpofirig  between 
 him  and  us.  God  is  all  Sweet,  ever  overflowing  with  SweetnefTes, 
 as  he  is  in  his  own  Perfon.  If  Terrors  and  Miferies  fall  from  the 
 Cloud  of  Flefti  and  Sin,  veiling  God  from  us -,  tear  this  Veil,  and 
 God  hearks  forth  all  in  Lovelinefs  and  Love  upon  you. 
 
 gC  Think  of  God,  as  your  Father  and  Original,  the  Everlafling 
 Gofpel :  Fear  God,  who  made  the  Heavens,  Earth,  Sea,  and  Fountains 
 of  Waters',  Ail  particular  EfTences  or  Beings,  Rev.  14.  6,  7.  This 
 is  the  great  End  of  the  Gofpel,to  difcover  the  dear  Relation,  which  is 
 between  God  and  the  Creature :  That  Man  may  believe  God  to  have 
 a  Natural  Affedtion,  working  Bowels,  a  Father's  Love  towards  him  : 
 That  Man  may  have  a  Natural  Affe&ion  towards  God,  and  a  Confi- 
 dence in  him.  Remember  God  is  your  Original.  You  can  never 
 have  Reft,  nor  grow  up  to  be  fill'd  with  the  Fulnefs  of  your  firft 
 Image  and  Pattern,  till  yoa  return  to  your  Original  and  Reft  in 
 God. 
 
 Vfe.  2.  I  conclude  this  Do&rin,  as  1  begin  it,  with  a  perfaa- 
 five  to  Fatience.  I  will  make  ufe  of  two  Arguments.  The  Sufficien- 
 cy .   The  Enlargment  of  yonr  Spirit. 
 
 1.  The  Sufficiency  of  your  Spirits  is  difcover W  by  Sufferings,   1  Pet.  1.  7. 
 The  Trial  of  your  Faith  is  much   more  precious  than  that  of  Gold  which 
 ferijhethj  and  yet  is  trfdby  Fire.     Pure  Gold  Ioofeth  nothing  of  its 
 Weight  or  Luftre  by  Fire.     If  in  the  midft  of  Affliction  you  lofe  no- 
 thing of  the  Weight  or  Gravity,    Luftre  or  Cheerfulnefs  of  your 
 Spirits,  then  are  you  Divine.     The  Heathens  had  a  Fable  of  one  of 
 their  Gods,  who  taken  and  bound  in  Chains,  would  turn  himfelf  in- 
 to many  terrible  Forms  ^   a  Bear,  Lion,  River,  Fire.     But,  if  you 
 unaffrighted  held  him  fait  Bound,  he  would  return  to  his  own  Beau- 
 tiful Form  of  a  God,    and  in  that  converfe  familiarly  with  you. 
 Thus  Man  in  his  Original  Form  is  Divinely  Beautiful }  but  fallen  in- 
 to Sin,  and  bound  in  Chains  of  Sorrow  ;  he  is  caft  into  many  Forms 
 of  Unquiet  and  Terror:   If  he  endure  thefe  Bands  patiently,  at  the 
 End  of  all,    his  own  proper  Eternal  Form  breaks  forth  Glorioufly. 
 Take  heed  of  Choking  the  Word  of  God  with  the  Cares  of  this 
 Life.    God,  Chrift  and  Heaven  are  within }   who  knows  in  what 
 Sweet,   Beautiful,   Glorious  Appearances  they  would  come  forth, 
 and  (hew  themfelves  to  thy  Spirit,  if  the  Paflages  of  thy  Soul  were 
 act  [tope  with  Worldly  Objects? 
 
 m 
 
(  279  ) 
 
 We  are  partakers  of  thrift,  If  we  hold  f aft  the  Confdence  of  our  Re* 
 joy  ting  to  the  End,  Heb.  3.  6~. 
 
 It  a  Lofs  of  Eftate  or  Life  come  upon  us  in  our  own  Perfons  ;  and 
 this  impair  not  our  Gheerfulnefs:  If  Wars  drown  the  whole  King- 
 dom in  Blood,  and  this  overtake  not  our  Courage :  If  an  Univerfal 
 Fire  deftroy  Heaven  and  Earth,  Sea,  and  this  take  not  away  our 
 Confidence:  If  we  ftand  upright  in  the  midft  of  particular  Publick 
 and  Univerfal  Ruins,  then  is  it  manifeft,  that  the  Spirit  which  is 
 within  us,  is  greater  £han  that  Spirit,  which  is  within  the  World  j 
 that  we  are  indeed  Partakers  of  the  Divine  Nature. 
 
 2.  The  Enlargment  of  our  Spirits,  Heb.  2.  10.  Christ,  our  Captain, 
 was  made  per  feci  by  Sufferings.  How  ?  See  Ephef.  4.  9.  What  was  thisy 
 that  he  afcended,  but  that  he  defended  fir  ft,  that  he  might  fill  all?  This 
 difcover'd  the  whole  Circle  of  Things,  the  Dark,  as  well  as  Lights 
 Pare,  with  himfelf. 
 
 If  Patience  have  its  perfect  Work,  it  will  make  us  Per  feci,  wanting  no- 
 thing, Jam.  1.  4.  A  cheerful  Conftancy  in  Suffering  will  make  our 
 Circle  full. 
 
 The  Globe  of  the  World  is  half  Night,  half  Day.  A  Chriflian 
 by  fuffering  becomes  a  compleat  Globe  of  Things,  having  the 
 Hemifpere,  the  Compafs  of  Darknefs,  as  well  as  Light.  It  is  the 
 Expreffion  of  a  Heathen  :  //  /  Jhould  not  endure  Affiit^ion^  the  one  half 
 of  Thin? s  would  be  unknown  to  me. 
 
 Philofophers  ador'd  the  Night,  accounting  it  to  have  fome  great 
 Myftery  and  Deity  in  it.  The  Night  of  Chrift's  Crofs  hath  very  much 
 Myfterious  and  Divine  in  it.  TIkj  that  go  down  into  the  Deep,  fee  the 
 Wonders  of  the  Lord,  Pfal.  107.  23.  'Tis  true  of  a  deep  of  Woes, 
 as  well  as  Waters.  He  th3t  is  content  to  enter  into  the  Cloud, 
 and  the  faddeft  Retreats  of  it,  meets  with  Wonders  and  Secrets  of 
 
 Glory. 
 
 They  that  Travel  to  the  Southern  Parts  of  the  World,  fee  Stars, 
 and  a  Face  of  Heaven,  with  which  we  are  unacquinted.  When  God 
 leads  us  into  the  fadder  Part  of  Things,  he  difcovers  to  us  Beau- 
 ties,   Conftellations  of  Excellencies  unknown  in  a  State  of  Plea- 
 
 fiire. 
 
 2.  Doftrin.  Happinefs  is  a  Peace.  The  Doftrin  is  Founded  upoa 
 the  Oppofition  between  Peace  and  Tribulation  in  the  Text :  In  me 
 you  have  Peace :  In  the  World  you  foall  have  Tribulation. 
 
 The  manner  of  the  Scriptures,  and  Jews,  was  always  to  exprefs 
 all  forts  of  Happinefs  by  Peace.  The  Apoftle  fpeaks  of  Preaching 
 Peace  by  Chrift,  the  Lord  of  all,    Adts  10.  36.    All  that  is  good  for 
 
 this 
 
(  s8o  ) 
 
 tfiis  Life,  for  Eternity,  which  comes  by  Chrift  is  wrapt  up  in  this 
 fweet  Word,  Peace. 
 
 ^' When  the  Jews  firfl  met,  this  was  rheir  Salutation,  Peace.  So  ic 
 appears  by  tint:  Mat.  10.  12,  rs.  When  you  enter  into  a  Houfe,  Salute 
 it  :  If  it  he  worthy,  your  Peace  full  ab  Je  in  it.  So  Chrift  coming  down 
 from  Heaven  into  the  midft  of  his  Difciples,  Salutes  them  with  Peace, 
 Luk.  24.  35. 
 
 When  the/  took  their  Leaves,  this  was  their  Farewel,  Peace.  So 
 our  Lord  tc  rhe  Woman,  Mar.  5  24.  Go  in  Peace.  So  he  takes  his 
 leave  of  his  Difciples,  Joh.  14.  27.  My  Peace  I  leave  with  yon.  All 
 the  good  Things,  with  Friends,  Deareft,T)iviiieft  Friends  can  wilh 
 one  toanother,when  they  meet}  when  thy  part,  is  evpreft  by  Peace. 
 
 /  jhall  draw  the  Reafons  of  the  Point  from  three  Heads :  The  Name: 
 The  Nature:  The  feverai  Orders  of  Peace, 
 
 1.  The  N*me  of  Peace.  The  Scripture  ufeth  two  Languages j 
 Hebrew,  Greek. 
 
 1.  The  Name  of  Peace  in  Hebrew,  Shalom,  fignifies  Originally, 
 Perfection.  The  molt  accomplihYd  with  all  Perfections,  that  ever 
 was  among  Kings  or  Men-,  for  a  meer  Man,  llnce  the  Fall,  was  nam'd 
 Solomon  j  the  Man  of  Perfection  or  Peace :  The  Type  of  Jefus 
 Chrift. 
 
 A  perfect  Thing  is,  that  which  hath  all  its  Parts,  and  every  one  in  its 
 due  Place,  Proportion  and  Vnion  with  the  rest.  Peace  is  a  Perfection 
 of  Happinefs }  Happinefs  happily  made  up  of  all  its  Parts.  Jefus 
 Chrift  tells  his  Difciples,  Joh.  14.  27.  Peace  J  leave  with  yon,  not  as 
 the  World  giveth  it,  give  I  it  you.  The  World  gives  a  pretended 
 and  titular  Peace  only.  For  all  Worldly  Joys  are  imperfect.;  Chrift 
 doth  not  fo  give  Peace;  he  gives  perfect  Happinefs,  1  Cor.  1.  20. 
 All  the  Promifes  (that  is  all  Pieces  of  Happinefs,)  are  yea,  and  Amen  \ 
 are  fully  and  fitly  form'd  in  the  Perfon  of  Chrift. 
 
 2.  The  Name  of  Peace  in  Greek  («?kJ«)  fignifies  a  Connexion  or 
 Chain  of  Things.  A  cornpleat  Peace  is  a  threefold  Chain^  each  one 
 faftned  to  the  other. 
 
 I.  Peace  is  a  Chain  of  fever d  Perfections  in  one  Spirit.  The  %A po- 
 ttle's Salutation  at  the  beginning  of  all  his  Epiftles  is,  Peace.  Grace 
 cxprefieth  all  Spiritual  Perfections  between  God  and  a  Saint  la  r  eir 
 mutual  Relation  :  Peace  is  the  Circle  or  Chain  of  thefe  Pei  lections, 
 link'd  together  by  a  mutual  Conformity,  and  Complacency  one  with 
 the  other. 
 
 £.  Peace  is  a  Chain  of  fever  al  Spirits  united  in  thefe  Perfections.  Our 
 Saviour  gives  this  Advice  to  his  Difciples,  divided  by  Ambition, 
 Marh  9.  50.     Have  Salt  in  yonrfelves,  and  Peace  one  with  another. 
 
 Salfi 
 
(  »8i  ) 
 
 Salt  in  the  Phrafe  of  Scripture  is  the  Seafoning  of  Grace.  The 
 Perfections  of  the  Spirit,  in  the  Spirit  of  Perfection  are  compar'd 
 to  Salt  j  becaufe  they  preferve  from  Corruption,  Unfavorinefs, 
 Diflblution.  Corruption  is  a  fingte  Spirit,  breeds  Unfavorinefs,  and 
 a  Difrellifh  to  other  Spirits.  Unfavorinefs  is  the  way  to  Diflblution 
 in  Society.  Except  we  be  feafon'd  with  Grace  in  ourfeives,  we  cannot 
 maintain  a  Peaceful  Union  with  others. 
 
 3.  Peace  is  a  Chain  of  outwArd  Contents  and  Comforts,  arifing  from 
 a  Chain  of  Spirits,  and  fweetly  anfwering  it.  Paul  reafons  thus  With  the 
 Corinthians,  I.  Cor.  2.  3.  While  there  are  Divifons  among  yon,  are  yon 
 not  Carnal,  and  walk  as  Men  f  While  we  are  meer  Men,  we  (hall  be 
 dividing :  While  we  are  inwardly  Carnal,  we  fhall  be  outwardly 
 Contentious.  Hearts  mufl  be  Spiritually  cemented  by  the  Blood  of 
 Chrilr,  before  they  can  be  rightly  compos'd  into  an  External  Frame 
 of  Civil  Peace. 
 
 Reaf  2.  The  Nature  of  Peace,  This  is  decipher'd  by  St.  Paul,  Ephef. 
 4.  3.  The  V nit y  of  the  Spirit,  in  the  Bond  of  Peace*  Thefe  Words 
 afford  us  a  threefold  Character  of  Peace. 
 
 1.  Peace  is  nofi.At  Thing.  It  hath  Life,  it  hath  a  Spirit  in  it.  Peace 
 is  not  Reft  without  Amotion  ',  but  Reft  in  Motion  :  There  is  a  Reft  in 
 the  Grave,  but  Peace  in  two  Places  only,  in  Heaven,  and  on  Earth. 
 Peace  is  not  the  Stilnefs  of  Death,  but  the  well  tun'd  working  of 
 Life. 
 
 2.  Peace  is  not  a  Silence,  but  Mufich.  Peace  is  a  Bond.  'Tis  not  a 
 flngle  or  folitary  Thing,  but  a  Confort  of  many  Things.  Varieties 
 and  Differences  are  not  limply,  contrary  to  Peace,  but  only  to 
 Dulnefs  and  Stupidity.  Organs  are  made  of  unequal  Pipes,  yet  they 
 are  Church  Mnfick.  The  fweeteft  Mulick  of  Peace  is  compos'd  of 
 unequal  Spirits ;  fome  of  a  higher  and  (hriller  Note  -0  fome  of  a  deep- 
 er and  graver  Sound.  Peace  is  a  Bond  of -Harmony,  which  tees  toge- 
 ther, feveral  and  different  Workings  of  Spirits,  feveral  and  different 
 Spirits. 
 
 3.  The  Vnity  'of  the  Spirit,  is  the  Root  and  Fruit  of  Peace.  Learned 
 Men  fay,  that  Beauty  is  a  fimple  Form  of  Angelical  Light,  fpreading 
 fcfelf  thro'  various  Lineaments  and  Colours,  making  itfeli  by  tnem 
 vifibie.  Mufick  is  one  undivided  Act  of  Heavenly  Svveetnefs,  com- 
 municating itfelf  to  the  Ear,  by  Varieties  of  Notes  and  Sounds. 
 So  is  Peace ;  the  Unity  of  the  Spirits,  refulting  from  all  -,  retting  up- 
 on every  particular  one. 
 
 Reaf.  3.  Several  Orders  of  Peace.  Thefe  are  five.  The  Peace 
 of  God:  The  Peace  of  Chrift:  The  Peace  of  Hearts:  The  Peace  of 
 Common-wealths :  The  Peace  of  all  Creatures. 
 
 O  o  1.  Order 
 
(    282    ) 
 
 i.  Order.  Peace  of  God.  jThe  Scripture  often  mentions  this.  St.- 
 Pad  defcribes  it,  I  Cor.  i 5.  Chrift  was  to  Reign  till  he  had  put  down  all 
 Enemies:  Till  he  had  made  a  Perfect  and  Univerfal  Peace.  That  is, 
 v.  28.  That  Godjnay  be  all  in  all.  This  is  the  Peace  of  God.  The 
 Higheft  and  Supream  Peace  of  Things  in  God. 
 
 Ail  Varieties,  all  Contrarieties  are  in  God,  in  their  higheft  Ima- 
 ges, and  Originals.  All  are  perfe&ly  one,  and  each  particular  one, 
 is  perfettly  ail.  If  Things  fo  much  above  all  Refemblances,  may 
 be  llluftrated  by  Similitudes  from  Senfe  or  Fancy:  The  Divine  Fan- 
 cy is  a  fpacious  Garden -,  Every  Form  of  Being  in  its  firft  Beauty, 
 is  a  Flower  growing,  and  Eternally  Flourifhing  in  this  Paradife. 
 This  innumerable  Company  of  living  Flowers  is  fitly  fet  to  make 
 one  Knot,  one  Garden:  And  alio  every  fingle  Flower  of  Life  is  the 
 whole  Knot  01  Garden  in  itfelf. 
 
 St.  Pad  fets  forth  the  Majefty  of  this  Peace,  Phil  4.  7.  The  Peace 
 of  God,  which  paffeth  all  Vnderftanding,  keep  your  Hearts  and  Minds. 
 The  Peace  of  God  is  Inflnitenefs  caft  into  a  Harmony.  Innumera- 
 ble Excellencies,  unmeafurable  Glories  tun'd  to  each  other,  by  Soul. 
 Ravifhing  Numbers  and  Meafures :  The  incomprehenfible  Life  of 
 .  all  Things,  begirting  and  comprehending  itfelf,  by  a  Band  of  Love. 
 This  Peace  is  too  great  to  enter  in  by  the  llnderftanding  of  any 
 Created  Spirit.  Therefore  it  takes  up  the  Spirit  of  a  good  Man 
 into  its  Circle,  makes  that  one  Piece  of  Harmony  with  itfelf.  Sa 
 this  Peace  being  the  Strength  and  Sweetnefs  of  all  Things,  encom- 
 pafTetb,  pofTeiTes,  preferves  this  Spirit,  as  a  Garrifon  doth  a  Town. 
 
 2.  Order.  The  Peace  of  Christ.  My  Peace,  faith  Chrift,  Joh.  14. 
 27.  The  Peace  of  Chrift  is  the  Peace  of  God  defcending  to  dwell 
 in  the  Bofom  of  the  Creature.  When  Chrift  was  Born,  Angels 
 Sung,  hah  2.  14.  Glory  to  God  on  high :  On  Earth  Peace.,  Glory  is  a 
 Divine  Peace,  the  Chain  of  Perfe&ion  in  God.  The  Lord  Jefus 
 difcovering  himfelf,  difcovers  this  Glory  from  on  high,  in  an  Earth- 
 ly Form,  in  the  Creature.  This  is  Peace  on  Earth.  The  Peace  of 
 Chriflv 
 
 This  Peace  is  further  llluftrated,  Ephef.  1.  10.  Having  gathered 
 np  into  one  all  Things  in  Heaven  and  Earth,  in  him.  Thefe  are  the 
 Efpoufals  of  Heaven  and  Earth.  The  Univerfal  Peace  in  God,  mar- 
 rying itfelf  to  the  Created  Image  of  Things  in  the  Ferfon  of  Chrift  £ 
 fo  bringing  forth  and  multiplying  itfelf  in  every  Creature. 
 
 Long  before  Chrift,  Writers  mention'd  Orpheus,  known  for  the 
 Divine  Poet:  Of  him  they  reported,  that  by  the  Power  of  his  Mu- 
 Hck,  he  could  draw  the  Wild  Beafts,  Senfelefs  Plants,  maily  Stones  in- 
 to Dances,   round  about  him.    Sure,  as  they  had  their  Myfteries- 
 
 wrapt 
 
( 1*1 ) 
 
 wrapt  up  in  all  their  Fables  ^  fo  in  this  they  darkly  pointed  at  jefus 
 Chrift.  The  Uaiverfal  and  Profound  Peace  or  Harmony  of  Things 
 in  the  Godhead,  opening  itfelf  in  the  Perfon  of  our  Lord  Jefus :  This 
 is  the  Mufick  by  which  Jefus  Chrift  draws  all  Creatures  in  Heaven 
 and  on  Earth  into  one,  into  one  Figure  of  Harmony  and  Love,  ia 
 himfelf. 
 
 life  i.  If  Happinefs  be  a  Peaee^  Itow  unhappy  then  are  we  in  thefe 
 Kingdoms,  where  one  War  is  fcarce  well  ended,  and  yet  the  Moti- 
 ons of  Men's  Spirits  and  Difcourfes  every  where,  are  as  Bells  ring- 
 ing backward,  crying  Fire  afreJli.  I  fhall  propound  two  Con  ("dera- 
 tions to  humble  us. 
 
 it  Confid.  Hath  not  God  left  hs?  Or  at  lea  ft  is  he  not  leaving  us? 
 He  is  the  God  of  Peace-,  but  we,  if  our  Swords  lie  ft  ill  for  a  while, 
 flill  Fight  with  our  Tongues^  and  Pens  fharper  than  Swords  \  as  if 
 we  loft  all  Time  we  did  not*  fpend  in  Ruining  one  another.  PfaL 
 133.  1.  We  read,  That  'tis  a  good  and  pleafant  thing  for  Brethren  to 
 dwell  together  in  Vnity.  Story  reports,  that  upon  the  unnatural  Cru- 
 elties of  two  Brethren  at  Mycene,  mutually  enrag'd,  the  Sun  retir'd 
 and  hid  himfelf  in  Darknefs  at  Noon-day:  If  the  Peace  of  Bre- 
 thren be  lovely  in  the  Eye  of  God  \  how  horrid  a  Spectacle  is  it  to 
 fee  them  killing  one  another  with  Glory  and  Delight  ?  Will  not  this 
 mike  God  our  Sun,  who  makes  the  Day  of  all  our  Comforts,  to 
 withdraw  into  a  Cloud  of  Ruin? 
 
 Pfal.  133.  5.  We  read,  1  here  God  hath  appointed  the  Blejfing:  That 
 is,  where  Brethren  live  in  Unity.  Peace  is  the  Enciofure,  by  which 
 God  takes  in  Land  ro  make  a  Garden  of  it.  There  he  plants  eve- 
 ry Blefiing.  If  he  fufTer  War  to  pull  up  this  Hedge,  and  expofe  the 
 Land  to  the  Foot  of  every  Man  and  Beaft*,  we  may  problably  con- 
 jecture, that  God  hath  caft  off  this  Plot  of  Ground,  and  will  no  more 
 fet  any  thing  of  worth  in  it. 
 
 2.  Confid.  Are  we  Subjects  or  Rebels  to  Jefas  Chrift?  He  is  the 
 Prince  of  Peacey  ifa.  9.  6.  We  divide  and  dilagree.  We  fhall  fee, 
 Matxh.  5.  44.  The  Fire- Coals,  which  our  Saviour-taught  his  Difci- 
 ples  to  caft  on  their  Enemies,  were  bright  Beams  of  Truth  \  gentle 
 Showers  of  Sweetnefs  and  Love.  Hecalfd  his  Difciples  to  beFiJhers 
 of  Men,  not  Butchers  of  Men. 
 
 But  well!  If  after  that,  we  have  Traveled  fo  long  thro5  a  Wil- 
 dernefs  of  War,  we  muft  be  brought  back  again  to  a  Red  Sea  of 
 Blood  •,  have  we  not  reafon  to  fear  that  our  Unbelief,  Murmuring, 
 Rebellions  againft  Jefus,  have  made  him  to  Swear,  that  we  in  our 
 Generation  (hall  never  enter  into  an  outward  Reft  5  but  that  our  Car- 
 cafes  (hall  fall  in  a  Wildernefs  indeed  ? 
 
 0  o  2  I  can- 
 
(  '84  ) 
 
 I  cannot  leave  this  Melancholy  Strain  withour  one  fweet  touch  of 
 Comfort.  That's  this:  Aaron  fell  in  the  Wildernefs^  yet  he  went  up 
 firft  to  the  Top  of  the  Mountain,  and  Died  fweetly  there/  If  his 
 End  be  determin'd  to  our  Lives,  to  loofe  themfeves  in  a  Land  of 
 War  and  Confufions:  Yet  nothing  can  hinder  us  from  going  up  to 
 the  Mount  of  Divine  Contemplation  and  Communion  in  this  Wilder- 
 nefs,  from  dying  fweetly  on  the  Top  of  thofe  Delights,  on  the  Bo- 
 fom  of  the  Spirit. 
 
 life  2.  APerfuafive  to  the  Love  of  Peace.  But  you  will  fay-  this 
 is  as  ufelefs,  as  to  perfuade  a  Sick  Man  to  live  iu  Health.  I  anfwer 
 to  that,  thus :  We  may  love  Peace  amifs,  fo  as  to  miftake  the  Ways  " 
 of  War  for  Paths  of  Peace :  As  Men  in  a  Fever,  greedily  taking 
 in  a  Draught  of  cold  Water,  tho'  this  make  the  Fever  worfe:  So 
 Spirits  diftemper'd  with  the  Heat  of  War,  are  apt  to  thirft  for  more 
 Blood  •,  tho'  this  enflame  the  War* 
 
 If  1  were  able  to  fet  before  you  the  Strength,  the  Sweetnefs, 
 which  there  is  in  the  true  Principles  and  Reafons  of  Peace-,  thefe 
 would  beget  a  more  Cordial  Love  of  Peace  in  your  Hearts  \  a  more 
 Effectual  Purfuic  of  it  in  your  Counfels.  1  (hall,  as  I  am  able,  at- 
 tempt this,  propounding  to  you  three  Things  from  the  Divinity  -7 
 four  Things  from  the  Chiiftianity  of  Peace. 
 
 i.  The  Divinity  of-  Peace.  Peace  is  a  Divine  Thing  in  three  Re- 
 fpe&s,  it  hath  a  threefold  Divinity  in  it. 
 
 i.  Divin.  The  Divine  Nature  is  a  Glorious  Peace.  Ephef.  i.  23.  God  is 
 that  Fulnefs,  which  fills  *//.The  General  Fulnefs  of  Things  is  God.  God 
 is  the  particular  Fulnefs  of  each  Thing  in  himfelf.  Thus  all  Things 
 generally  meet  in  one  5  and  fully,  fweetly  meet  in  every  particular 
 one.  Thus  the  Divine  Nature  is  an  Univerfal  Peace.  A  Philofopher 
 defin'd  the  Nature  of  the  Soul  to  be  Harmony.  This  is  true  here, 
 the  Nature  of  God  is  the  Univerfal  Harmony  of  Things.  He  thatt 
 will  have  bis  Soul  form'd  after  the  Image  of  God,  mud  have  an  Har- 
 monious Soul,  a  Soul  tun'd  to  a.Peace  with  all  Things.. 
 
 The  Apoftle's  Language  is,  Ephef.  4.  1 5.  Holding  the  Truth  in  Love.. 
 No  Man  can  hold  the  Truth,  the  true  Knowledge  of  the  Divine 
 Nature  •,  but  in  a  Heart  of  Love  and  Peace. 
 
 2.  Divin.  The  My  fiery  of  the  Trinity,  is  a  My  fiery  of  Peace.  All 
 Things  here  meet  in  three  ;  and  thofe  three  in  one,  1  Joh.  5.  7. 
 There  are  three  that  bear  record  in  Heaven,  and  thefe  three  are  one. 
 When  the  Heaven  of  the  Divine  Nature  opens  itfelf,  all  Different 
 ces  of  Things  appear,  as  reconcil'd  in  a  threefold  Glafs.  This  three- 
 fold Glafs  appears  entirely  united  in  one.  If  this  Myftery  of  the 
 Trinity  once  had  pleas'd  to  unveil  itfelf  to  us,  we  {houid  fee  Peace 
 
 mining 
 
(  -*85  ) 
 
 fhining  forth  with  fo  Beautiful  a  Face,  as  would  Ravifli  the  moft 
 diftant  and  oppofice  Hearts  into  a  Harmony  of  Friendfhip.  The 
 higheft  Diftmction  of  Things  is  in  the  Trinity,  for  the  fir  ft  Diftin- 
 ction  of  Things  is  there:  Yet  in  the  Trinity  is  the  mod  perfect 
 Unity.  This  "is  the  beatifical  Example  of  Peace  to  the  Creatures, 
 in  their  greateft  Differences,  fhewing  it  to  be,  not  only  poffible,  bus 
 Divine. 
 
 The  Corner-Stone  on  which  the  Building  of  Chriftianity  is  raisrd 
 diftinft  from  Jndaifm,  Turcifm,  Hea^enifm,  is  this  Do&rin  of  the 
 Trinity.  If  we  were  indeed  Chriftians,  and  acquainted  inwardly 
 with  this  Myftery  of  the  Trinity,  (which  enfolds  all  the  Myftery  of 
 Chriftian  Religion  in  it)  we  could  not  be  fo  much  Jews%  Turh^ 
 Heathens,  each  to  other  in  our  Bloody  Cruelties. 
 
 3.  Divin.  Each  Per  fori  in  the  Trinity  hath  a  Property  of  Peace, 
 
 1.  Perf.  The  fTrft  Perfon  is  the  Father.  Can  there  be  Love, 
 Sweetnefs,  Peace,  wrapt  up  more  in  any  Sound,  than  this  of  a  Fa- 
 ther ?  St.  Pad  calls  him  the  Father  of  all,  Ephef.  4.  6.  St.  James 
 rebukes  the  Chriftians,  to  whom  he  Writes,  after  tnis  manner:  Jjm. 
 3.  9.  With  the  fame  Tongue  we  blefs  God,  and  Cur fe  Men,  made  after  the 
 Image  of  God.  Shall  all  of  us  call  God  the  Father  of  us  all,  and 
 yet  thruft  our  Swords  into  one  another,  that  is,  into  his  Bowei§, 
 into  the  tender  Bowels  of  a  Father,  the  common  Father  of  us  all? 
 
 r.  Perf  The  fecond  Perfon  is  the  Image  of  God,  GoloiE  t.  15.  and 
 fo  the  Univerfal  and  Original  Image  of  all  Things.  The  Beaury 
 of  an  Image  is  the  Peace,  the  mutual  Agreement  of  the  feveral  Co- 
 lours, Lines  and  Parts.  The  Office  of  Chrift  is  to  be  a  Mediator, 
 Reconciler,  linker,  I'eace-maker.  His  Work  is  to  unite  all  Spirit:*, 
 by  Peaceful  Proportions  in  one  Image,  that  Image  to  the  Original 
 in  himfelf.  Peace  then  contributes  to  Chrift's  Work  :  Diflenflons 
 blur  the  Glory  o*  it  with  Blots  of  Blood. 
 
 If  there  be  any  Lovelinefs,  any  Defirablenefs  in  the  Perfon  of 
 Chrift,  let  us  take  heed  of  defacing  the  Beauty  of  this  Image,  which 
 is  the  Image  of  all  Beauty,  by  our  difagreeing,  who  are  comprehend- 
 ed as  Lineaments  cud  Limbs  in  this  Image.  When  we  fall  out,  we 
 are  more  Cruel  towards  our  dear  Saviour,  than  the  Jews  were,  they 
 did  not  break  one  of  his  Bones  j  but  we  pull  his  Members  in  Pieces 
 each  from  other. 
 
 3.  Perf  The  Spirit.  This  Perfon  hath  his  Name  from  a  fweet 
 Confpiration  of  feveral  Perfons  or  Spirits  into  one.  The  Scrip- 
 ture expreffeth  Peace,  and  the  Spirit,  both  by  the  fame' Characters 
 or  Emblems,  a  Dove,  an  Olnre-Tree.  Water  bath  fo  great  Affecli* 
 «u  to  Unity,  that  it  draws  forth  itfelf  into  long  and  thin  Line^ 
 
 rather 
 
(  a86  ) 
 
 rather  than  divide.  If  a  Part  be  forc'd  to  break  off  from  the  reft 
 the  Pare  calls  itfclf  into  a  round  Drop,  to  preferve  the  Image  of 
 Unity  mofc  entire.  Waters  fever'd,  if  it  be  poffible,  will  ron  into  one: 
 Wateis  oversowing  make  all  Things  one.  Waters  are  the  Elemen- 
 tary Principle  .of  Mixture  and  Union.  The  Spirit  is  refembled  to 
 nothing  fo  often  in  the  Scriptures,  as  Water.  We  are  Baptized  with 
 Water  and  the  Spirit*,  Joh.  3.  5.  God  hath  promis'd  to  pour  forth  his 
 Spirit,  as  Waters  upon  the  Wildernefs. 
 
 The  dividing  Point  between  the  Papists  and  Proteftants,  is  the 
 Ground  of  Faith.  The  Papifts  will  have  ic  to  be,  Tradition  of  Men, 
 We  the  Spirit.  It  may  well  become  thofe,  who  found  their  Religi- 
 on in  the  Tradition  of  Men,  to  further  it  by  the  Strength  and  Arts 
 of  Men,  by  Wars  and  Perfecutions :  But,  if  we  Challenge  the  Title 
 of  P/ot eft ants,  or  make  any  Pretence  to  the  Spirit,  let  us  give  up 
 ■ourfclves  to  be  carry'd  on  in  the  Power  of  the  Spirit,  which  is 
 Truth  and  Love. 
 
 The  Spirit  is  not  a  Raven  to  be  fed  with  Blood  and  Carkafes  of 
 Men  ;  but  a  Dove  breathing  Sweetnefs  and  Peace.  This  is  the  Divi- 
 trity  of  Peace, 
 
 Objeft.  But  you  may  fay;  God  is  not  all  Peace}  he  proclaims 
 War,  thro7  all  the  Scriptures,  with  Evil  Men  and  Devils.  He  makes 
 War  continually  upon  them 
 
 Anfa.  The  Divine  Nature  is  not  a  War,  but  Love  :  God  is  Love, 
 1  Joh.  4.  16. 
 
 If  this  Anfwer  do  not  fatisfie,  you  have  it  further  explain'd,  Ifa. 
 27.  4.  Fury  is  not  in  me,  who  would  fet  the  Briars  before  the  Fire  ?  I 
 fljotild  pafs  thro'1  them,  and  bum  them.  Three  Things  are  here 
 ruanifefh 
 
 1.  God  males  not  War  upon  Evil  Spirits,  but  they  upon  him.  Who 
 would  fet  the  Briars  over  again  ft  the  Fire  ?  God  is  the  Rock.  Evil  Spi- 
 rits the  tumultuous  Waves,  which  beat  themfelves  in  Pieces  againfl 
 him.     He  is  all  Love  :  The  Enmity  is  on  their  Parts. 
 
 2.  God  entertains  this  War  for  meer  Necejfity  ;  becaufe  he  mull  other- 
 wife  go  out  of  the  way  of  his  proper  Excellencies*,  he  muft  put  out 
 the  Flame  of  his  Glory,  and  fo  ceafe  to  be  God.  If  you  lay  Stub- 
 ble in  the  way  of  the  Fire  -,  the  Fire  mull  Confume  it,  or  Die. 
 
 3.  The  Principle,  by  which  God  manages  this  War,  is  Love,  not  Enmi^ 
 ty.  The  War  on  his  part  is  Love,  making  its  way  thro'  Oppofiti- 
 ons.  'Tis  a  Love-Strife  feeking  to  confume  the  Enmity  of  Things, 
 and  convert  all  into  one  Love*,  like  Fire.  As  I  live,  I  have  no  plea, 
 fnre  in  the  Death  of  a  Sinner  j    but  that  be  may  live  j  faith  the  Lord, 
 
 •Ezek.  33,  ir.  Wich 
 
(  **7  ) 
 
 With  thefe  Cautions  we  may  go  to  War  with  Comfort 
 
 1.  Let  Love  be  the  Principle  which  alls  us  quite  thro'  the  War.  A$ 
 the  Philofopher  faid:  Te  may  kill  me,  but  ye  cannot  hurt  me.  So  let 
 us  fay  in  a  different  Cafe \  you  may  force  me  to  kill  you,  but  nothing 
 can  force  me  from  loving  you. 
 
 2.  The  only  Reafon  that  moves  as  to  Fight,  mufi  be  Duty  or  Neceffity, 
 He  that  is  carry'd  by  Worldly  Ends  of  Greacnefs  or  Gain  in  Lite, 
 to  take  away  Lite,  undervalues  the  Image  of  God  in  the  Life  of  Man, 
 and  is  become  a  Murtherer. 
 
 3.  The  fole  End  in  War  muft  be  the  End  of  War ,  a  Peace.  He  that 
 makes  War  his  Love,  and  Fights  to  Kill,  is  a  Devil  in  the  Form  of 
 a  Man.  He  that  makes  Love  his  War,  and  War  the  unwilling  way 
 for  Difcovery  of  Love ;  he  is  a  G<*d  in  Human  Shape  j  he  is  a  true 
 Chriftian,  truly  Divine.  # 
 
 3.  Order.  Peace  of  Hearts.  This  is  twofold.  1.  Peace  in  a  fin* 
 gle  Heart.     2.  Peace  of  many  Hearts. 
 
 1.  Peace  in  a  fmgle  Hearty  is  the  Peace  of  Chrifl  opening  itfelf  in 
 a  Heart  making  it  to  be  at  Peace  with  God,  with  itfelf,  with  all 
 Things  Rom.  5.  1.  We  have  Peace  with  God  thro*  Jefus  Chrifl.  Joh. 
 14.  27.  My  Peace  I  give  unto  yon.  The  Peace  of  a  Soul,  is  the  Peace 
 of  her  Saviour,  difcovering  its  Spring  in  her.  Chrift  calls  himfelf 
 the  Pearl.  The  Latins  call  a  Pearl  Vnio.  He  that  hath  this  Pearl 
 Jefus  Chrifl,  hath  the  true  Union,  the  Union  of  all  Things  in  him- 
 felf 1  Cor.  3.22.  All  Things  are  yours,  and  yon  are  Chrifl9 s.  A  Soul 
 that  is  united  to  the  Lord  Jefus,  draws  all  Things  into  herfelf,  as 
 to  her  Center  -,  from  thence  (he  draws  them  forth  again  into  a  Cir- 
 cle of  Harmony  and  Peace.  In  this  Circle  within  herfelf  (be  abides, 
 and  converfes  with  every  Object  or  Accident.  In  this  Circle  (he 
 charmeth  War  and  Death  into  a  Peace. 
 
 2.  Peace  of  many  Hearts,  is  the  Peace  of  each  one  Alining  forth 
 upon  every  one.  So  Spirits  mingle  their  Peace,  as  Beams  mingle, 
 and  become  one  Light.  Angels  embrace  after  this  manner  :  One 
 Angel,  as  a  living  Glafs,  receives  the  other  Angels,  as  Divine  Images 
 into  himfelf:  Thcfe  Images,  together  with  himfelf,  or  in  himfelf, 
 as  many  Images  in  one,  this  Angel  fends  back  again  by  reflection 
 upon  every  Angel.  Thus,  when  every  Heart  among  many,  receives 
 into  itfelf  the  living  Images  of  Peace,  from  each  fmgle  Heart;  one 
 Peace  poflefTeth  all  Hearts  •,  all  Heaits  efijoy  the  Peace  of  every  one, 
 and  fo  become  one,. 
 
 This  is  the  true  Church- Peace,    which  St.  Paul  de (cubes   by   t*:q 
 Words:    Decency,  Order,  1  Cor.   14.  40.     Decency  is  the  Beauty^ 
 Order,  the  Mulkkof  Things:  Peace  is  both, 
 
 2.  Dec&tcy^ 
 
(  -288  ) 
 
 ^  t.  Decency.  At  the  fir  ft  Birth  of  the  World,  there  was  a  Propor- 
 tion between  the  Parts,  and  the  Whole  was  kq^o^  a  decent,  beau- 
 tiful World.  The  Reafon  of  this  Beauty  was  one  Divine  Spirit  dwel- 
 ling in  every  Part.  The  Peace  of  the  Church  is  one  Thread  of  Di- 
 vine Peace,  running  thro'  feveral  Spirits  ^  tying  them  up,  as  into  a 
 Chain  of  Pearl,  where  one  cafts  a  mutual  Luflre  upon  each,  and  all 
 cart  forth  a  joy  at  Lufire. 
 
 .2.  Order.  As  when  the  fame  Mufical  Leflbn  is  in  many  Heads,  it 
 tunes  their  Tongues  to  fing  in  Confort,  tho'  in  feveral  Notes  -D  fo 
 one  Spiritual  Peace  in  divers  Hearts,  tunes  them  to  a  fweet  Accord 
 one  with  another,  in  a  Diverfity  of  Gifts  and  Adminiftrations. 
 
 4.  Order.  Peace  of  Common-wealths.  I  intend  to  fpeakof  this,  as 
 a  Divine,  not  a  States-man  j  therefore  I  fhall  fay  few  and  general 
 Things.  The  true  Peace  of  a  Common- wealth  is  the  inward  Peace 
 of  many  Hearts  flowing  forth  into  their  outward  Converfe,  and 
 forming  its  Image  upon  that.  The  Romanifts  pretend  to  make  the 
 Angelical  Choir  the  Platform  of  their  Church  Orders.  The  Inward 
 and  Divine  Peace,  makes  the  Spirits  of  Good  Men  and  Angels  one 
 Choir.  This  is  the  proper  Foundation  and  Platform  of  a  Civil  Peace. 
 A  great  Divine  tells  us,  that  the  Common- wealth  of  the  Jews  was 
 not  Monarchy,  Ariftocracy,  Democracy,  but  a  Theocracy.  There 
 was  a  King,  Nobles  and  People:  But  God  reign'd  in  all  thefe,  as 
 the  Glorious  Soul  of  that  Body.  Therefore  Mo fes  form'd  this  State 
 according  to  the  Pattern  which  he  faw  in  the  Mount }  The  State  ef 
 things  in  the  Spirit  is  the  Momit,  Heb.  12.  22.  The  Profperity  and 
 Peace  of  this  Kingdom  is  ever  attributed  to  the  Divine  Prefencej 
 the  Confuiions  to  God's  Departures. 
 
 Our  Saviour,  upon  this  ground,  foretels  Wars  thro3  all  Nations, 
 while  He  and  bis  Peace  are  abfent  in  Heaven  }  and  the  Prophets  cheer 
 11s  with  the  Expectations  of  an  univerfal  Peace,  upon  his  Return  to 
 Men. 
 
 The  Temple  oljanus^  whofe  Gates  flood  open  in  times  of  War, 
 was  (hut  hy  Auguftits  about  our  Saviour's  Birth-,  then  was  there  Peace 
 over  all  the  World.  This  was  but  for  a  Type,  and  a  little  Space. 
 But  when  Jefos  Chrifl  (hail  come  the  fecond  time,  by  a  general  Dif- 
 covery  of  himfelf  to  the  Spirits  of  Men  \  then  (hall  the  Gates  of  War 
 be  (hut  in  every  Heart  by  an  Everlaftiog  Peace. 
 
 .5.  Order.  Peace  of  all  Creatures.  This  is  the  Iatl  and  high  rder 
 of  Peace,  meeting  with  the  fir  ft,  and  doling  the  Circle.  eace 
 
 is  at  greateft  distance  from  us,  and  can  fcarce  be  C^n  with  jy  de- 
 gree of  Dilti nations.  I  (ball  only  reprefent  two  plaa  ;  0  Soipcure, 
 which  feem  to  fpeak  of  it,  rather  than  undertake  a  Definition  of  1 I  is 
 Matter.  '  If*. 
 
(  *«9  ) 
 
 If  a.  1 1 . 8.  The  Prophet  fpeaks  of  a  Time,  When  the  fucking  Child 
 
 (hall  play  on  the  Hole  of  the  Afp\  and  the  weaned  Child  lay  his  Hand  upon 
 the  Den  of  the  Cockatrice.  What  if  we  fhould  glofs  upQn  thefe  Words 
 after  this  manner :  St.  John  in  his  Revelation-fpeaks  of  a  new  Heaven^ 
 And  new  Earth.  The  fucking  Child,  a  Saint  in  Flefli,  but  Spiritualized, 
 ftil]  on  Earth,  but  the  new  Earth  :  (Strong  Meat,  in  the  Language  of 
 the  Scripture,  is  Spiritual  Things  in  Spiritual  LikenefTes;  Milk  Spi- 
 ritual Things  in  Flefhly  Shapes) :  The  Afp  and  the  Devil,  in  Form 
 of  a  Serpent,  feeding  on  Dufb  faG  the  fame  time  the  Serpent  was 
 condemn'd  to  feed  on  Duft,  and  Man  to  refolve  into  DuflJ  The 
 Hole,  the  State  of  Death,  exprefs'd  often  by  a  Prifon: 
 
 The  wean'd  Child,  the  Saint  in  a  Spiritual  Form,  having  put  off 
 Flefti,  and  being  now  in  the  new  Heaven.  The  Cockatrice,  the 
 Devil,  in  Shape  of  a  fiery  Dragon,  his  Den,  Hell,    or  the  Lake  of 
 
 Fire. 
 
 The  Prophet  tells  us,  That  the  Wolf  and  the  Lamb,  the  Lion  and  the 
 Fading,  jhail  lie  down  and  feed  together.  The  Lion  is  the  King  of 
 Beaftfi  the  Lamb  the  weakeft  Subject.  The  Lion  the  Powerfulleft, 
 the  Lamb  the  Gentleft :  The  Lion  devours,  the  Lamb  clothes  and 
 feeds  us.  God  in  his  Wrath,  the  Devil  in  his  Rage,  is  reprefented 
 by  a  Lion.  God  in  his  Love,  Chrift  in  his  feafting  Sweetnefles,  is 
 reprefented  by  a  Calf,  and  a  Lamb.  This  (hall  be  the  Time  of  the 
 BlefTed  Peace,  when  Soveraignty  and  Sweetnefs,  Power  and  Love, 
 Solitude  and  Society,  the  Principles  of  Rage  and  Death,  the  Princi- 
 ples of  Peace  and  Life  over  all  the  Creation,  (hall  Kifs  each  other, 
 (hall  come  forth  in  Dances,  and  Jefus  Chrift  in  Human  Shape,  the 
 little  Child,  that  leads  them. 
 
 Thefe  are  the  feveral  Orders  of  Peace,  which  are  fo  many  Circles, 
 fpreading  themfelves  from  the  fame  Center  one  within  another.  The 
 Peace  of  God  is  the  Center.  This  fpreads  itfelf  into  the  Peace  of 
 Chrift,  the  neareft  and  inmoft  Center.  This  enlargeth  itfelf  into  the 
 Peace  of  Hearts  ^  That  into  the  Peace  of  Men  in  Common-wealths ; 
 That  flows  forth  into  the  largeft  and  utmoft  Circle,  the  Peace  of  all 
 Creatures.  All  thefe  Circles  lie  comprehended  in  their  Center,  the 
 Peace  of  God. 
 
 Vfe.  A  Perfuafive  to  Peace.  Having  before  finifh'd  the  firft  Ar- 
 gument, the  Divinity  of  Peace.  I  now  return  to  the  fecond,  which 
 1  left  untouch'd,  The  Chrifiianity  of  Peace.  This  declares  itfelf  ia 
 four  Things. 
 
 i.  Chrift.  The  Pillars  of  Chriflian  Religion  is  Chrifi  making  Peace  he* 
 tween  God  and  Man.  God  hath  been  perfectly  good  to  Man  always: 
 Man  bath  been  perfectly  evil  towards  God:  One  to  another  we  have 
 
 P  p  beea 
 
(  39o  ) 
 
 been  mutually  faulty  and  guilty.  The  Lovelinefs  and  Sweetnefs  of 
 Jsfus  had  force  enough  to  fweeten  an  offended,  angry  God  towards 
 poor  and  wretched  Man:  Can  they  not  fweeten  Men  among  thetn- 
 felves  ?  The  Death  of  our  Saviour  bath  fatisfy'd  the  Wrath  of  God, 
 fliall  it  not  be  a  fufficient  Sacrifice  to  your  Rage?  Are  Injuries  done 
 to  us  of  higher  Nature,  than  Sins  committed  againft  the  Divine  Ma- 
 jeffcy  ? 
 
 If  any  Man  have  done  me  wrong,  let  me  fet  iE  on  the  Score  of  my 
 Jefus,  and  his  Jefus  \  let  me  there  fee  it  paid  to  the  full  upon  his 
 Crofs.  If  I  thirft  for  Blood,  here  I  may  drink,  and  fatiate  myfelf 
 with  Blood,  the  Blood  of  Chrifh  All  Mankind  bled  forth  their 
 Heart,  their  Life-Blood  for  their  Faults,  at  his  Wounds  ;  (hall  I 
 deflroy  my  Brother,  for  whom  Christ  died?  faith  St.  Tad,  I.  Cor. 
 8.  ii. 
 
 Shall  I  call  him  into  a  Prifon  or  a  Grave,  for  whom  the  God  of 
 Love  and  Life  was  well  pleas'd  to  Die,  that  he  might  Live,  and  be 
 at  liberty. 
 
 2.  Chrift.  The  great  Command  of  Chriftian  Religion  is ,*  Love  one  ano- 
 ther. Job.  13.  34.  A  new  Command,  &c.  This  great  Command  is  a 
 new  Command  ;  becaufe  it  is  founded  upon  a  great  and  new  Dis- 
 covery, which  is  no  where  clearly  made,  but  in  Chriftianity.  Mat, 
 22.  38.  The  fir  ft  and  great  Command  is,  To  love  God  with  all  thy  Heart. 
 Ttoe  fecond  is  like  unto  it :  (like  unto  it  in  the  Greatnefs  and  Reafon  of 
 it)  Thou  Jhalt  love  thy  Neighbour  a$  thy f elf. 
 
 The  Gofpel  difcovers  fuch  a  Nearnefs  between  Men,  as  makes 
 every  Man  my  Neighbour  ^  and  fuch  a  Neighbourhood,  as  makes 
 every  other  Man  to  me,  as  myfelf  to  myfelf.  St.  Pad  calls  the  Gof- 
 fel  a  Myftery,  Ephef.  3.  3.  He  expreffeth  this  Myftery  to  be  the 
 Partnerfhip  or  Fellowfhip  in  the  Spirit  and  Excellency  of  God  be- 
 tween Jews  and  Gentiles-,  Men  at  the  greateft  Diftance  and  Enmity! 
 V.  9.  He  explains  this  Partnerihip  in  thefe  Words,  the  Fellowjhip) 
 "which  from  the  beginning  of  the  World  hath  been  hid  in  God,  who  created 
 all  things  by  Jefus  Chrijh 
 
 There  is  a  Fellowfhip  between  Men  in  one  Eternal  Life,  Love  and 
 Glory.  One  Eternal  Life  makes  iVen  nearer  than  the  neareft  Bre- 
 thren*, for  It  makes  them  all  Children,  not  of  one  King,  but  one 
 God.  One  Eternal  Love  makes  them  dearer  than  the  deareft  Pairs 
 of  Friends  or  Spoufes.  One  Eternal  Glory  makes  them  fweet  Co- 
 partners in  the  fame  Divine  Beauties  and  Joys,  where  all  Joys  and 
 Beauties  are  mutual  and  reciprocal,, 
 
 While  we  live,  as  Men,  we  are  unknown  each  to  other,  in  this 
 Union,  which  hath  its  Root  and  Seat  in  God  1  So  long  being  difgute'd 
 
 "  " ".  %o 
 
( 2?1 ) 
 
 to  ourfelves,  as  well  as  to  others,  we  kill  and  bate  one  another  to 
 the  Pit  of  Hell.  But  when  the  Myfteries  of  Chriflianity  are  under- 
 stood and  believ'd,  they  take  of  our  Difguifes,  they  difcover  this 
 Eternsl  Kindred  in  Life,  and  Affinity  in  Joys  between  u?.  So  they 
 make  Peace,  and  teach  us  mutual  Love.  Can  we  now  kill,  airlift, 
 hate  one  another,  when  we  have  all  one  Life,  one  Love,  one  Glory  ? 
 Shall  we  not  rather  love  after  the  Example  of  our  Beloved,  and  be 
 ready  to  Die  one  for  another,  feeing  it  is  now  manifeft,  that  we  live 
 one  in  another  ? 
 
 I  know  not  what  I  am,  I  am  fure  bad  enough.  I  know  not  wha6 
 I  fhould  be,  if  I  were  brought  to  a  Tryal  *,  but  fo  far  as  1  weakly  un- 
 derftand  the  Principles  of  the  Gofpel,  I  ought  to  be  of  this  Temper. 
 If  I  alone  were  concern'd  ,  and  not  Wifdom,  worth  or  many  with 
 me,  as  I  would  rather  die  by  another  hand,  than  kill  myfelf}  fo 
 would  I  chufe  to  lofe  a  Life,  much  rather  than  take  one  from  any 
 Man.  For  that  were  to  kill  myfelf,  every  Man  being  as  near  a 
 Neighbour  to  me,  as  myfelf  is  to  myfelf.  If  I  were  neceflarily  en- 
 gag'd  with  any  Man,  I  would  encounter  him,  as  encountring  my 
 Brother,  my  Friend,  Myfelf  in  another  Appearance,  and  under  a 
 Vizor;  nay,  Jefus  Chrift  himfelf,  for  ought  I  knew.  For  who  can, 
 fay  of  any  Heart,  which  he  is  about  to  pierce  with  his  Sword,  that 
 his  Saviour  lives  not  there,  tho'  perhaps  he  do  not  yet  appear? 
 
 But  I  would  perifh  in  my  own  private  Intereft  a  thoufand  times 
 over,  before  I  would  by  a  War,  be  an  occafion  of  Death  to  Thou- 
 fands}  for  thefe  are  myfelf  a  thoufand  times  over,  I  would  kill  a 
 Man  only  upon  the  fame  Terms  that  I  would  die  myfelf}  for  a  Pub- 
 lick  and  Univerfal  Good.  I  would  trouble  a  State,  as  I  would  lee 
 my  Father  blood,  like  a  Phyfitian,  not  an  Enemy;  like  a  Phyfitian, 
 obfef  ving  ever  this  Rule,  That  the  Difeafe  fhould  kill  the  Patient, 
 rather  than  the  Phyfick. 
 
 Jefus  Chrift  founded  his  Love  upon  this  Principle,  all  our  Lives 
 lay  wrapt  up  in  his  Perfon  •,  He  lives  over  again  in  every  one  of  us ; 
 therefore  he  died  for  us:  and  his  Joy  is  fulfilPd  in  us,  if  we  live  hap- 
 pily. The  fame  Principle  Ihould  produce  the  fame  Proportion  in  us, 
 We  lie  mutually  wrapt  up  in  one  another :  We  fhould  fo  love,  as 
 Living  one  to  another,  Dying  one  in  another. 
 
 3.  Chrift.  Chrift  died  to  this  end,  that  Meny  differing  in  the  outward 
 Notions  and  Forms  of  things ,  might  be  united  in  one  Sprit.  Ephef  2. 
 15.  Chrift  hath  taken  away  the  Enmity  which  was  by  Ordinances.  V.  16. 
 that  both  thofe  that  were  for  them,  and  thofe  that  were  againft 
 them,  that  bothmight  have  accefs  in  one  Spirit  unto  God.  There  are  ia 
 the  Body  of  Man  contrary  Qualities,   hot,  cold,  moijr,  dry  5   con- 
 
 P  p  2  trary 
 
(  *9*  ) 
 
 trary  Parts,  fome  Fiery  mounting  upward,  fbme  Earthy  weighing 
 downward  j  yet  all  thefe  are  compos'd  into  one  beautiful  Body,  be- 
 caufe  every  Part  hath  the  fame  Soul  in  it.  So  may  there  be  among 
 Chriftians,  fome  moift  and  hot  in  zealous  Affections  •,  others  cold 
 and  dry  in  a  wife  Fixtnefs:,  fome  Fiery,  heightning  themfelves  above 
 outward  Appearances ,  others  more  Earthy,  fetling  in  a  lower  Form 
 of  Things.  The  fame  Spirit  in  every  one  of  thefe,  will  make  them 
 Fellow-Members,  that  fhsll  give  a  Temper  one  to  another. 
 
 It  were  a  barbarous  Thing,  if  a  Feaft  (hould  be  turn'd  into  a  Maf- 
 facre,  becaufe  feveral  Guefb  feed  on  feveral  Difhes,  or  eat  the  fame 
 Meat  with  feveral  Sauces.  Chriftian  Religion  is  a  Feaft  ferv'd  up  ia 
 feveral  Notions,  and  outward  Rites,  like  feveral  Difhes,  at  a  Table} 
 They  that  fit  down  to  it,  are  of  feveral  Diets  and  Palates.  Now 
 Jefus  Chrift  begins  a  Health  to  us  all  in  his  Blood,  and  befeecheth  us 
 by  that  Blood,  that  one  Spirit  of  Love  in  the  Heart  of  all  the  Guefts, 
 may  make  this  a  Feaft,  not  a  Battle. 
 
 4.  Chrift.  The  Lord  Jefus,  by  his  Crofs,  hath  reconciled  Jews  and 
 Gentiles,  Ephef  2.  10".  Thefe  are  the  two  moft  contrary  Points  in 
 the  whole  Compafs  of  Spirits :  The  moft  Pious,  and  moft  Profane: 
 The  moft  Superftitious,  and  moft  Sacrilegious :  The  moft  in  Bon- 
 dage to  external  Forms,  the  moft  at  liberty  from  them.  Jefus  Chrift 
 crucifying  the  Flefh,  which  is  the  Fleih,  which  is  the  StufTof  all  out- 
 ward Forms,  and  in  which  they  have  their  Fafhion,  broke  down  the 
 Wall  of  Enmity,  the  Flefh,  with  all  its  various  Pictures  and  Image* 
 in  it,  that  fo  he  might  make  thefe  two  one  Spirit. 
 
 What  are  Englijh  and  Scotch,  Presbyterian  and  Independent  ?  Are 
 they  Jem  and  Heathen  .?  Chrift  reconcil'd  thofe;  and  fo  he  can  do 
 thefe.  They  that  meet  in  one  third,  meet  and  agree  in  themfelves. 
 Let  us  all  meet  in  Chrift,  in  being  Chriftians,  and  fo  agree,  put|ing 
 off  all  other  Names  and  Forms  of  Differences,  to  put  on  this  of 
 Unity. 
 
 I  have  now  pafs'd  thro'  the  Reafons  for  Peace.  I  will  now  add  three 
 Helps  to  Peace}  and  they  are  thefe : 
 
 Contemn  the  World :  Have  Content  in  your  [elves :  Contemplate  God. 
 
 1.  Help.  Contemn  the  World.  Jam.  4.  1.  Whence  are  Fightings  and 
 Wars  ?  Are  they  not  from  your  Lusts  <»  There  is  a  two-fold  Defire :  One 
 Heavenly,  another  Earthly. 
 
 1.  The  Heavenly  Defire.  This  is  true  Love;  for  it  afcends  and  unites. 
 The  Defire  of  Heavenly  Things  heightens,  fweetens,  pacifies,  pu- 
 rifies the  Soul:  The  Reafbn  is  from  Heavenly  Things  themfelves, 
 which  are  united,  and  uniting.  The  Sun  unites  the  Light  in  himfelf. 
 He  communicates  himfelf  in  his  full  Figure  to  our  lingle  EyQ7  and  ia 
 
 the 
 
(  *93  ) 
 
 the  fame  Figure  to  every  Eye.  Take  from  him  Light  enough  to  fill 
 aWorl  d  for  iooo  Years,  he  hath  not  the  lefs,  but  (till  the  fame; 
 Store,  for  a  Thoufand  more.  So  are  Heavenly  Things,  all  caft  in- 
 to each  one  as  Knots  or  Figures,  and  every  Knot  a  Spring.  At  once* 
 they  give  themfelves  entirely  to  a  fingle  Spirit,  fill  a  Million  of  Spi- 
 rits, remain  entire  in  themfelves,  full  as  at  firft,  ready  to  fill  a  Mil- 
 lion more. 
 
 2.  Earthly  Dejire.  This  is  Luft :  For  it  defcends  and  divides.  Thi* 
 Defire  draws  down  the  Soul  into  Pollutions  and  Paffions.  The  Rea- 
 fon  is  from  Earthly  Things,  which  lie  all  in  Parcels  and  Divifions. 
 If  any  thing  be  added  to  one  Thing,  it  is  taken  from  another.  Thai 
 which  is  one  Man's  cannot  be  another's.  The  whole  World  is  too 
 narrow  to  fill  one  Heart:  Yet  if  one  more  have  any  thing  of  the; 
 World,  the  whole  is  divided  and  made  the  lefs. 
 
 If  therefore  we  care  for  Money,  Pleafures,  Honours  •,  thefe  will 
 breed  Covetoufnefs,  a  Self-Defire  after  a  fingle  Propriety  in  Things: 
 This  will  beget  Envyings,  if  any  other  Man  appropriate  any  Part  of 
 thefe  •,  Envyings  will  bring  forth  Paffions  and  Hatred  -7  thefe  Strife 
 and  War. 
 
 If  then  ye  would  have  Peace,  contemn  the  World. 
 
 2.  Have  Content  in  yonrfelves.  Murthers  come  forth  from  the 
 Heart,  faith  Chrift.  A  calm  Spirit  cannot  put  forth  itfelf  in  unquiet 
 and  diforderly  Motions :  Its  Motions  without  will  have  the  Image  of 
 its  inward  Reft  ftampt  upon  'em.  Do  Men  gather  Grapes  of  Thiftles? 
 Fire  firft  burns  upon  the  Subjedr,  in  which  it  is  feated  \  before  it  lays- 
 bold  on  any  other.  So  doth  a  Principle  of  Enmity  make  the  War 
 firft  at  home,  in  that  Spirit,  in  which  it  is  bred  and  cherrfh'd.- 
 
 Poets  fable,  that  a  vaft  Giant  lies  Buried  alive  under  %ALtna\  and 
 that,  when  he  moves  himfelf,  he  (hakes  the  Hill,  with  thofe  horrid 
 Confufions,  which  fend  forth  Smoke,  Flames,  Stones,  mingled  into 
 all  the  Countries  about.  If  any  Soul  hurl  forth  the  Flames  and 
 Thunder-Bolts  of  War  into  a  Kingdom,  we  may  affure  ourfelves, 
 that  this  Soul  is  firft  fhaken,  and  enflam'd  herfelf  by  fome  mighty 
 and  monftrous  Evil-Spirit  below,  which  lies  hid  at  the  Root  of  Life 
 in  her. 
 
 The  Pythagoreans  were  wont  to  rife  each  Morning,  to  go  to  bed: 
 every  Night,  with  Muilck.  Thus  they  compos'd  and  calm'd  their 
 Spirits  at  their  firft  entrance  into  Bufinefs,  and  their  Retreat  from 
 them.  This  is  the  happy  way  cf  being  Peaceful  abroad,  to  preferve 
 Peace  at  home.^  For  this  End  ever  have  fome  fweet  and  fatisfying 
 Delight  5  By  this  as  Mufick  arm  your  Souls  with  a  peaceful  Compla- 
 cency, when  you  are  to  go  into  the  Tumults,  of  Anions:   By  this, 
 
 a* 
 
(m) 
 
 as  MHiick,  charm  your  Souls  to  a  Peaceful!  Repofe,  when  the? 
 withdraw  from  Noiie  and  Aftion. 
 
 But  what  Delight,  v^hat  Mufkk  can  do  this?  Only  the  Knowledge 
 of  Jefus  Chrifl:  made  nianifefl:  in  your  Spirits,  will  be  as  a  Jacob's 
 Ladder  difcover!d  within  you,  which  joyns  Heaven  and  Earthy  in 
 which  every  Degree  and  State  of  Things  is  a  Step  j  on  q^qcy  Step 
 an  Angel  Singing,  Peace  on  Earth  ;  Peace  in  this  Heart. 
 
 3.  Contemplate  God,  Follow  Peace  with  all  Men,  and  Holinefs,  with" 
 out  which  no  A£*n  jhail  fee  God,  Heh.  12.  14.  This  Place  exprefTeth 
 afecret  and  ftrong  Connexion  between  a  Sight  of  God,  and  thefe 
 two,  Purity  and  Peace.  There  is  a  ftrange  Force  in  the  Contempla- 
 tion of  God,  to  Reconcile  Spirits  of  greateft  Enmity,  to  compofe 
 the  moft.  Jarring  Souls.   . 
 
 St.  Austin  interprets  that  deep  Sleep,  into  which  Adam  was 
 call,  when  he  brought  forth  Eve  after  this  manner :  Adam  was  trans- 
 ported, and  wrapt  up  into  a  Divine  Extaile  by  a  Sight  of  God: 
 While  in  thisRsvifhing  Trance  he  gazeth  on  thofe  Eternal  Glories, 
 he  bringeth  forth  the  Image  of  their  Beauties,  in  a  Woman,  his 
 Love  and  Spoufe.  We  may  fafely  allude  to  this  thus  far  }  frequent 
 Elevations  of  the  Mind,  to  Divine  Contemplations  make  it  Fruitful, 
 not  in  Enmity  and  War,  but  in  Beauty,  Love,  Delight. 
 
 Thefe  are  the  Helps  to  Peace.  If  every  Man  in  his  own  Perfon 
 would  ftuddy  thefe  Ways  of  Peace,  a  Contempt  of  the  World}  in- 
 ward Content^  the  Contemplation  of  God:  How  quickly  fhould  we 
 all  be  Happy  in  an  Univerfai  Peace? 
 
 Thus  I  have  finifh'd  the  fecond  Point :  That  Happinefs  is  a  Peace. 
 
 3.  Do&rin.  True  Peace  is  in  Jefus  Chrifl  :  In  me  yefliall  have  Peace. 
 It  pleased  the  Father  that  all  Fulnefs  fhoald  dwell  in  Chrift,  ColofT  1.  19. 
 Plenty  and  Peace  are  Twins,  which  are  Born,  and  Die  together.- 
 Difcord  is  from  defect,  as  the  Horns  of  the  half  or  quarter  Moon. 
 Chrifl  only  is  full,  and  fills  every  Spirit,  to  make  it  a  perfedr.  Circle, 
 returning  into  itfelf,  joyning  its  Beginning  to  its  End,  which  is  the 
 peaceful  Clofe.  But  I  will  open  this  Point,  and  prove  it  in  the  Par- 
 ticulars.    Peace  is  Privative,  Pofnive. 
 
 Privative  Peace  is  a  Ceffation  from  three  unquiet  Things^  Labor, 
 Care,  Torment.     This  threefold  Ceffation  is  in  Chrifl. 
 
 1.  CefT  Ceffation  from  Labor.  Heb.  4.  3.  He  that  believes  (that 
 is,  the  Union  with  Chrifl)  hath  entred  into  Reft.  V.  10.  He  that  is 
 €ntred  into  Reft,  hath  ceased  from  his  own  Works,  as  God  alfo  ceas'dfrom 
 his.  Godfpeaks  after  the  manner  of  Man,  exprefTeth  the  7th  Day, 
 by  a  Reft:  The  fix  Days  Works,  as  Labor  and  Toil.  The  Reafon 
 i%  this:  God  in  the  fix  Days  wrought  in.  a  lower  Principle  -,  a  Prin- 
 ciple 
 
(  295  ) 
 
 ciple  mixt  of  Light  and  Darknefs  -7  fubjeft  to  Decay  from  within, 
 to  delay  by  Oppofitioa  from  without.  On  the  7th  Day  God  brought 
 forth  himfelf  in  his  own  proper  Beauty  and  BleiTednefs.  Therefore 
 he  is  faid  to  San&ilie  and  Blefs  this  Day.  So  it  became  a  Day  of 
 Reft. 
 
 He  that  enters  into  Jefus  Chrift,  enters  into  this  Reft,  be  abides 
 no  more  in  an  Earthly  Principle  }  but  pafTeth  into  a  Divine  Princi- 
 ple, according  to  which  he  works:  The  Workings  of  this  Principle 
 are  not  a  Labor,  but  a  Reft  or  Joy  :  For  they  are  capable,  neither 
 of  Inbred  Contrarieties,  nor  Foreign  Contradictions. 
 
 2.  CelT  Cejfation  from  Care.  See  how  fweetly  our  Saviour  takes 
 all  Care  off  from  his  Difciples,  Job.  14.  1.  Te  believe  in  God±  believe 
 alfo  in  me.  V.  2.  In  my  Father's  Houfe  are  many  Manfions.  If  it  had 
 not  been  fa,  I  "would  have  told  yon.  I  go  to  prepare  a  Place  for  yon* 
 Our  Saviour  was  now  about  to  Die.  His  Difciples  Hearts  were  ex- 
 ercis'd  with  various  Cares.  With  what  gentle  and  powerful  Lan- 
 guage doth  Chrift  calm  thefe  Cares  ? 
 
 Care  confifts  of  two  Parts,  x.  An  Inquiry  into  future  Things*. 
 2.  A  Proviflon  for  them.  Both  thefe  Jefus  Chrift  applies  himfelf  to 
 by  a  double  Afluraace,  whkh  he  gives  his  Difciples.  1.  That  he 
 will  manifeft  all  Things  to  them,  fo  far  as  it  is  fit  for  them 
 to  know.  2.  He  will  provide  for  them.  Whether  he  Die  or  thej 
 Die,  in  all  Conditions,  he  will  prepare  for  them  Manfions  of  Safety 
 and  Blifs  j  Manfions  cut  out  of  the  Eternal  Rock  \  Manfions  in  his 
 Father's  Houfe,  in  God. 
 
 3.  CefT.  From  Torment:  Matt.  11.  28.  Come  unto  me  all  ye  that 
 labour  and  are  heavy  laden.  I  will  glive  yon  Rest.  You,  whofe  Hearts 
 are  loaden  with  the  Torments  of  Guilt,  or  Lufts.  You  whofe  Bo- 
 dies are  opprefb  with  outward  Sufferings.  Behold  Chrifl  calls  you. 
 Come  to  him,  and  be  will  give  you  Eafe. 
 
 The  Ancients  have  a  Fable  of  a  Mufician,  whofe  Wife  was  fnatch'd 
 from  him  into  Hell:  By  the  Power  of  his  Mufick  he  made  his  way 
 thither  to  fetch  back  his  dear  Spoufe.  While  he  was  there,  the 
 Wheels  flood  ftill,  Fires  refus'd  to  burn  \  no  Spirits  howl'd  -7  all 
 Torments  ceas'd  at  the  Sound  of  his  Harp  and  Voice.  This  was  a 
 Shadow  or  Dream  of  Chrift  ^  his  Spoufe,  thy  Soul  is  fliatch'd  down 
 into  Hell  within  herfelf,  where  fhe  is  in  the  midft  of  Wracks,  Fires3 
 Rivers  of  Brimftone  •,  feveral  Lufts  -7  feveral  Horrors.  But  all  thefe 
 ■ftand  ftill*  when  Chrift  is  prefent.  Pofitive  Feac$  is  placd  in  mm 
 Things* 
 
 Freedom  \n  qht  A&ings ;    Fdnefs  in  our  Enjoy ings. 
 
t.  The  freedom  in  our  Ablings.  Heb.  7.  16.  Chrifi  is  faid  to  be  k 
 Triefi  after  the  Power  of  an  endlefs  Life.  Vita  efi  vis  agendi :  Life 
 Is  a  Principle  of  Activity ;  a  Power  of  A&ing.  When  this  Principle 
 can  neither  Hand  flill  of  itsfelf,  nor  be  flopt  by  any  other;  then  are 
 we  free  in  our  A&ings.  Such  a  Principle  of  endlefs  Life  have  we 
 in-Chiift. 
 
 /  live  not,  but  Chrifi  lives  in  me,  faith  St.  Paul,  Gal.  2.  20.  He  that  is 
 United  to  Chrifi,  hath  Life,  not  as  Matter  of  Induftry ;  but  as  a  Flood 
 of  Divine  Bounty  and  Fulnefs.  His  Life  is  not  as  Solomon,  exprefTeth 
 it,  The  wringing  of  the  Nofe  that  brings  forth  Blood.  'Tis  not  ftrain'd 
 or  pump'd  -,  but  a  quick  Spring.  Chrifi  enlivens  a  Spirit  by  his 
 Prefence,  as  the  Sun  enlightens  the  Air  without  Noife  or  Difficulty. 
 
 2.  Fulnefs  of  Enjoyings.  Joh.  7.  37.  Our  Saviour  on  the  lafi,  the 
 great  Day  of  the  feafi,  flood  ftp  and  cry*d  ;  If  any  Man  Thrift,  let  him 
 come  to  me  and  Drink.  V.  38.  Out  of  his  Belly  (hall  flow  Rivers  of  liv- 
 ing Water.  The  lafl  Wine  was  the  bell  ;  and  the  lafi  is  the  great 
 Day  of  the  Feaft.  Jefus  Chrifi  furnifheth  tbis  Feafl  with  Wine, 
 which  is  Water  of  Life.  This  Water  of  Life  quencheth  every 
 Thirfl  in  every  Man.  It  is  Delight  anfwering  every  Defire.  Jefus 
 inviteth  all  to  come  to  him  and  drink  freely,  their  Fill. 
 
 He  that  believes  in  Chrifi,  drinks  up  the  Fountain,  the  greaB 
 Deep  of  Eternity  into  himfeif.  For  he  fhall  have  this  Water  flow- 
 ing from  its  own  Springs  within  him. 
 
 Our  Saviour  tells  his  Difciples,  that  if  any  Man  loofe\Pather,  Friend, 
 Child,  Houfe,  Land,  for  his  fake,  he  jhall  have  all  thefe  a  Hundred-fold 
 with  Perfection,  now  in  this  Time,  Mar.  10.  30.  How  can  this  be 
 true?  Thus,  all  our  Delights  are  Images  or  ImprefTions  of  fuitable 
 Obje&s  made  upon  our  Faculties-rAs  Touch,  Tafle,  Sight,  Truth, 
 Goodnefs.  There  are  two  Parts  of  this  World  -,  One  Vifible  and  Bo- 
 dily *,  the  other  Invifible  or  Angelical :  Vifible  Things  are  but  the 
 Shadow;  they  have  their  true  Image  in  the  Angels.  Whatever 
 Image  of  Pleafure,  Relations,  Eflates,  any  joyous  Obje&s  among 
 Bodily  Things,  can  ftamp  upon  our  Spirits :  We  may  receive  the 
 fame  in  every  kind  from  Angels.  As  mftch,  as  Angels  excel  all  Beau* 
 ties  here  below  :  So  much  muft  thefe  fweet  Impreffions,  which  are  made 
 by  Jefus  Chrifi,  and  his  Angels,  excel  the  fame  fort  of  Impreffions  made 
 upon  us  by  Bodily  Things :  This  is  an  Hundred-fold. 
 
 Thus  far  is  the  opening  the  Point,  and  Proof  of  Particulars.  I 
 pafs  to  the  Reafon. 
 
 Reaf.  1.  Chrifi  is  the  End  of  Things.  Colof.  1.  \6.  All  Things 
 were  made  for  him.  Men  and  Angels  were  made  for  the  Lord  Jefus, 
 as  the  Woman  for  the  Man :    To  be  his  Glory  j  and  to  have  their 
 
 Per- 
 
(  397  ) 
 
 Perfection  in  him.  The  Perfe&ion  and  the  Peace  of  Things  lies  in 
 their  End.  The  unquiet  Motion  of  Things  is  their  Trouble. 
 Every  Motion  hath  its  Term  or  Mark,  at  which  it  aims.  When  ic 
 arrives  at  this,  itquite  ceafeth }  or  ceafeth  to  be  unquiet  \  it  chang- 
 eth  into  Reft  and  Peace.  This  Mark  is  the  End  of  Motion  j  the  End 
 of  all  Things  is  Jefus  Chrift. 
 
 The  Defign  of  God  thro'  the  whole  Creation,  is  to  bring  forth  in 
 every  Thing  the  Image  of  his  Glory  ;  to  Form  all  Things  into  an 
 Image  of  himfelf.  This  one  Image  is  our  Saviour :  Then  Things 
 attain  their  End,  and  are  at  Peace,  when  they  are  gather'd  up  into 
 one  in  this  Image. 
 
 Reaf  2.  Chrisl  is  the  Beginning  of  Things.  All  Things  were  made  by 
 him,  ColofT.  i.  \6.  Philofophers,  Divines,  all  Determine  that  the 
 firft  Univerfal  Caufe  is  more  inward  with  each  particular  Effedr, 
 than  that  is  inward  with  itfelf.  Our  Lord  is  then  the  deareft  Par* 
 of  ourfelves}  for  he  is  the  firft  Caufe,  the  Beginning  of  all  Things. . 
 Can  we  have  Peace,  while  we  are  divided  from  ourfelves?  We  are 
 then  entire,*  then  one  by  united  in  ourfelves  -,  when  we  are  united 
 to  our  Husband,  Head,  belt  Part,  moft  ourfelves  j  Jefus  Chrift. 
 
 Then  Things  are  Compleat,  dnd  at  Peace,  when  they  return, 
 and  are  re-united  to  their  Original  when  the  End  of  Things  toucheth 
 their  Beginning.  This  is  the  End  and  Excellency  of  Motion.  This 
 is  the  perfect  Figure,  the  Circle  of  Being,  Beauty  and  Blefledneft. 
 The  Sun  Circuits  about,  till  he  return  thither  ffom  whence  he  firft-  cdme 
 forth,  Eclef.  i.  5. 
 
 The  Ancients  taught}  that  the  firft  Good  fends  forth  all  Things 
 from  itfelf:  The  firft  Birth  of  this  firft  Good, is  the  firft  and  higheft 
 Beauty,  in  which  all  other  Things  are  conceiv'd  and  bred.  Love 
 is  the  fecrefc  Seed  or  Impreflion  of  this  firft  Beauty,  hid  in  every 
 Nature  of  Things  by  which,  they  are  ftrongly  wrought  to  the  firft 
 Beauty,  and  are  fuffer'd  to  have  no  Reft,  until  they  be  in  the  Bofom 
 of  that  Unity  with  the  firft  Good. 
 
 77?*  Father  is  the  firft  Good.  The  Beamy  is  the  Son  •,  The  firft  be- 
 gotten of  the  Father,  the  oniy  begotten,  in  whom  is  the  Generation 
 of  all  Things.  The  Spirit  is  the  Love,  which  is  the  Principle  of  Acti- 
 vity and  Motion  in  every  Creature,  under  feveral  Shapes,  diverfe 
 Motions  of  Natural  Inftinft,  Senfual  Appetite,  Rational  Defire, 
 Divine  Afreet  ions.  By  this,  every  Creature  groans  after  the  Liberty  of 
 the  Sons  of  God,  Rom.  8. 22.  This  fuffers  no  Spirit  to  have  any  Peace, 
 till  it  be  brought  back  to  God  thro' Jefus  Chrift,  in  whom  it  came 
 forth  from  him. 
 
 Q_q    -  Reaf. 
 
(  o98  ) 
 
 Reaf.  3.  Christ  is  the  Wifdom  of  God,  1  Cor.  i.  24.  There  arc 
 two  Things  in  Wifdom.  1.  The  diftinguijhing  of  Things.  Efhef  3. 
 10.  We  read  ofche  manifold  Wifdom  of  God.  (sro/a/To/xM.©;  <ro?t*) 
 'Tis  the  Property  of  Wifdom  to  have  many  Folds,  manifold  Variety 
 in  it,  feven  Changes  of  Raiment  ^  Change  upon  Change }  Depth  be- 
 low Depth*,  one  Difcovery  ending  endlelly  in  another. 
 
 2.  The  Vniting  of  thefe  Dift'wtlions  into  one  Body,  into  one  Band  of 
 
 Strength  and  Beauty.     Is  it  fo,  that  there  is  not  one  Wife  Man  among 
 
 yoi4?   faith  St.  Paul,    when  he  fpeaks  of  Reconciling    Differences, 
 
 1  Cor.  6.  5.     This  is  Wifdom,  and  this  is  Jefus  Chrift  :  As  the  Mem* 
 
 hers  being  many,  are  one  Body  -,  fo  is  Chrift ,  1  Cor.  1 2. 1 2. 
 
 Where  there  is  no  Variety,  there  is  no  Peace,  but  the  Sleep  of 
 Death.  Where  there  is  no  Union  of  various  Parts,  there  is  no 
 Peace,  but  a  Hell.  The  Heaven  of  true  Peace  is  the  Compofure  of 
 both  thefe,  which  is  Chrift,  the  Wifdom  of  God. 
 
 Reaf.  4.  Chrift  is  the  Power  of  God,  1  Cor.  1.  24.  Cbrift  fpeaks 
 to  God  after  this  manner,  Mark.  14.  36.  Father,  with  thee  all  Things 
 are  fojftble.  The  Power  of  God  is  a  Univerfai  Poffibility.  Poffi- 
 bility  in  God  implies  no  Privation  or  Want ;  but  is  a  perfect  Aft. 
 
 Then  the  Power  of  God  is  the  Eternal  Nurfery,  or  rather  Trea- 
 fury,  where  all  Forms  of  Things  lie  together,  and  are  at  Peace. 
 The  Perfon  of  our  Saviour  is  this  Eternal  Nurfery,  or  Treafury,  in 
 which  your  Peace  is  laid  up. 
 
 Vfe  1.  Caution.  Take  heed  of  difpleafing  Jefus  Chrift,  if  you  de- 
 fire  Peace.   All  Peace,  External,  Inward,  Eternal,  depend  on  him. 
 
 There  are  two  Things,  winch  efpecially  frovoke  Jefus  Chrift  to  fend  War 
 inftead  of  Peace,  Idolatry,  Cruelty. 
 
 1.  Idolatry.  You  may  know  the  Nature  and  Evil  of  Idolatry  by 
 this.  In  the  Stile  of  the  Scripture  it  is  a  Spiritual  Adultery.  Will 
 any  thing  break  Peace  between  Husband  and  Wife,fooner  than  Adul- 
 tery ?  Doth  not  Adultery  make  a  Husband  caft  his  Wife  out  of  her 
 Protection  and  Peace  ?  It  makes  Jefus  Chrift  deal  fo  with  a  Man  or 
 Nation,  Jttdg.  5.  8.  They  chofe  new  Gods  then,  War  was  in  the  Gates  f 
 
 Take  heed  then  of  Idolatry,  which  is  Spiritual  Adultery  \  if  you 
 would  have  no  War,  Rom.  7.  2.  We  are  married  to  Jefus  Chrift^ 
 that  we  may  bring  forth  Fruit  to  God.  Take  heed  of  having  any  Hus- 
 band of  your  Spirits  -7  of  fubmitting  your  Efteem  or  AfFe&ions  in 
 Spiritual  Things,  to  any  befides  Jefus  Chrift.  Take  heed  of  fuffer- 
 ing  your  Underftandings  to  be  made  Big  or  Fruitful  in  Religious 
 Opinions  -,  your  Wills  in  a  Religious  Love  and  Obedience,  by  any 
 befides  Jefus  Chrift :  For  this  were  Idolatry  and  Adultery. 
 
 There  is  a  fouler  and  finer  Idolatry.  There  are  living  as  well  as 
 dead  Idols.    Images  without  and  within  us»    PfaU  2,  12.  Kifs  the 
 
 So/*} 
 
(  299  ) 
 
 S<m}  lefl  he  be  Angry'.  ^  A  Kifs  among  the  Jews  was  a  Sign  of  Obedi- 
 ence and  Love,  efpecially  to  a  Husband,  and  a  King.  A  Kifs  figni- 
 fied  a  drawing  forth  our  Life  from  the  Breath  of  another,  together 
 with  the  refigning  and  giving  up  of  our  Spirit  to  live  in  another. 
 If  yotir  Souls  give  this  Kifs  to  any  Appearance  of  Chrilt,  which  Is 
 not  Chrift,  within  you,  or  without  you,  in  Men  or  Things :  Yon 
 make  that  Appearance  an  Idol,  and  commit  Adultery  with  it.  If 
 you  draw  forth  your  Spiritual  Light  and  Sweetnefs,  tne  Life  of  your 
 Hearts,  from  the  Lips  of  any  other ;  it"  you  refign  your  Soul  to  a  de- 
 pendance  upon  any  other,  then  the  proper  Husband  of  Souls,  Jefus 
 Chrifl:,  you  make  him  Angry:  This  Anger  is  a  Jealoufy.  Jealoufy 
 is  the  Rage  of  a  Man.  What  is  it  then  in  a  God?  What  is  to  be 
 expe&ed  from  it,  but  War  and  worfe  Defolation  ?  They  chofe  new 
 Cods  then.  War  was  in  the  Gates.  In  the  Old  Teflament,  new  Gods 
 made  the  Wars  *,  in  the  New  Teftament,  new  Chrifts. 
 
 Objetl.  But  you  will  fay,  how  (hall  we  know  the  true  Appearances 
 of  Chrift,  from  the  falfe,  that  we  may  efcape  this  Danger  ? 
 
 Anfw.  Chrift  himfelf  anfwers  this  Qucftion,  Job.  10.  4.  My  Sheep 
 Inow  my  Voice^  and  a  Stranger  they  will  not  hear. 
 
 Here  are  two  Anfwers.  1.  Chrifl's  Voice  diftinguijheth  it f elf  from  all 
 ethers,  to  thofe  that  are  his.  2.  While  the  Voice  is  flrange  to  you,  be 
 not  led  by  it.  Sufpend  and  wait  till  you  know  whether  it  be  the 
 Voice  of  your  Saviour  or  no.  Wait  till  Jefus  Chrifl:  fpeak  diftin&ly, 
 and  make  you  to  know,  that  'tis  he.  So  he  fpeaks  to  his  Difciples, 
 Matt.  14.  27.  It  is  I. 
 
 God  (pake  twice  to  Samuel,  1  Sam.  3.  9.  Samuel  twice  laid  him 
 down  and  flept  again  ;  while  that  he  was  uncertain  from  whom  the 
 Voice  came :  When  he  was  fure  that  God  fpake,  the  third  time, 
 then  he  anfwers  :  Speak  Lord,  thy  Servant  hears. 
 
 2.  Cruelty.  There  is  a  Natural  Enmity  between  the  Lamb  and 
 the  Wolf.  Our  Saviour  is  a  Lamb,  if  we  have  Cruel  Difpofitions 
 in  us,  we  are  Wolves,  and  can  have  no  Peace  with  Chrift,  or  from 
 him.  Our  Saviour  makes  mutual  Love  the  Mark  of  his  Difciples, 
 3oh,  13.  35.  By  this  jhall  all  Men  know,  that  ye  are  my  Difciples,  if  ye 
 love  one  another.  If  we  love  not  one  another,  we  are  not  in  Chrift, 
 but  Satan.  Chrifl:  is  the  Beloved,  and  the  Lover;  Satan  the  Hater, 
 the  Enemy. 
 
 Our  Saviour  gives  us  this  Advice,  Matt.  6.  1.  Judge  not,  that  ye 
 be  not  judg'd.  V.  2.  With  what  Judgment  ye  judge,  ye  Jhall  be  judged. 
 If  we  judge  others  with  a  gentle  and  fweet  Spirit*,  we  fhall  be 
 judg'd  by  a  Spirie  of  Love  and  Sweetnefs :  If  we  judge  others  by  an 
 
 Q.q  2  Angry 
 
(    300  ) 
 
 Angry  and  Fierce  Spirit  ^  we  (hall  be  judg'd  by  a  Spirit  of  Fiercenefs 
 and  Anger. 
 
 Such  as  the  Principles  of  every  Spirit  are^  fuch  is  God  in  that  Spirit, 
 Pfa*.  18.  26.  With  the  /toward  he  will  be  froward.  In  fiery  Principles 
 God  is  a  Flame  of  Fire  devouring  that  Spirit.  In  foft  and  fweet  Prin- 
 ciples, God  is  Light,  without  any  Darknefs,  and  meer  Love. 
 
 Galat.  5.  15.  If  ye  bite  and  devour,  ye  fhall  be  devoured  one  of  ano- 
 ther. Chrifhans  are  Earthen  Veffels,  having  Heavenly  Treafure  in 
 them  :  If  they  claih  and  ftrike  one  againft  another;  they  break  them- 
 felves  in  Pieces,  and  fpill  the  Treafure  upon  the  Ground,  difhonour- 
 ing  it.  When  the  Trees  chofe  the  Bramble  to  be  King,  a  Fire  went 
 forth  from  the  Bramble,  that  devoured  both,  Bramble  and  Trees  : 
 If  a  bitter  Zeal,  as  St.  James  calls  it,  3.  14.  rule  our  Spirits,  a  Fire 
 will  proceed  from  this  Zeal  and  confume  us. 
 
 If  we  feek  the  Peace  one  of  another,  we  may  have  an  Univerfal 
 Peace:  But  if  we  ftudy  the  Ruin  each  of  another  \  it  is  mofl  likely, 
 that  we  fhall  all  be  ruin'd. 
 
 Vfe  i.  A  Diredion.  S°ek  Peace  from  Jefus  Chrifl.  This  Directi- 
 on divides  itfelf  into  thefe  two. 
 
 1 .  Direft.  Pray  to  Jefus  Chrifl,  as  the  giver  of  Peace.  Matt.  6.  6\ 
 Thy  Father,  which  hears  in  fecret,  fhall  reward  thee  openly.  Many  trou- 
 bled Spirits  run  abroad  for  Peace  to  good  Duties,  good  Men,  pure 
 Ordinances:  This  is  a  good  way,  but  behold  a  more  Excellent  way 
 to  Peace:  Retire  into  your  own  Spirits,  there  Pray,  there  wait,  till 
 Jefus  Chrift  by  his  Appearance  there,  give  you  his  Peace,  not  as  the 
 World  giveth. 
 
 Many  in  publick  Difcourfes  plead  warmly  for  Peace :  But  O!  that 
 each  fingle  Man,  in  the  Clofet  of  his  own  Bread:  would  Pray  to  Jefus 
 Chrifl  for  it:  How  quickly  would  he  openly  anfwer  the  fecret  Prayers 
 of  each  Man,  by  a  publick  Peace  to  all  ? 
 
 There  are  five  Principles  which  rule  all  Creatures ;  Nature,  Senfe, 
 Reafon,  Religion  in  the  Form,  in  the  Spirit.  All  truf-  have  their 
 Language  in  which  they  Pray.  The  chopt  Earth  by  the  Voice  of  Na- 
 ture crys  to  Heaven  for  Rain :  Senfe  teacheth  the  Raven  to  call  to 
 God  for  Food.  Reafon  had  a  Tongue  to  Pray  in  the  Ninevites.  Ahab 
 had  but  a  Form  of  Religion,  yet  in  this  Language  he  Pray'd  to  God, 
 and  had  Peace  in  his  Time.  The  Spirit  hath  its  unutterable  Groans 
 in  us.  Thus  all  thefe  Principles  have  their  Prayers,  and  all  thefe 
 Prayers  have  their  Power,  by  which  they  prevail.  If  then  there 
 be  Spirit  or  Letter  of  Religion  ;  if  there  be  any  thing  of  Reafon, 
 Senfe,   Nature  in  us  -7  let  all  thefe  joyn  their  feveral  Cries  in  one 
 
 Prayer 
 
(  3°»  ) 
 
 Prayer  for  Peace :  For  what  can  another  War  be,  but  Confufion  to 
 all  thefe? 
 
 2.  Direct  Pray  for  the  Difcovery  of  Jefus  Chrift^  as  the  way  of  Peacel 
 Our  Lord  is  the  Prince  of  Peace.  Pray  that  his  Throne  may  be  fet 
 up,  and  himfelf  come  down  among  us ;  then  (hould  we  have  a 
 Kingdom  of  Peace. 
 
 Gal.  6.  15.  In  Jefus  Chrift,  neither  Circumcifion  availeth  any  things 
 orVncircumcifioi ;  but  a  New  Creature.  I  cannot  fpeak  againft  out- 
 ward Form  in  Religion,  or  an  outward  Reformation  \  thefe  fhould 
 have  their  Place,  and  their  Praife.  Only  let  us  e«  er  give  this  Cau- 
 tion to  ourfelves,  that  we  raife  not  thefe  as  Clodds,  that  we  hang 
 not  thefe  as  Veils  before  the  Face  of  Chrift.  Bat  this  St.  Paul  faith, 
 that  outward  Things  are  neither  the  Root  nor  Rule  of  true  Peace. 
 This  is  theSun-fhine,  which  falls  only  from  the  Face  of  Jefus  Chrift. 
 Pray  then,  that  Jefus  Chrift  would  (hew  himfelf  to  us,  and  mine  out 
 with  open  Face  upon  our  Spirits,  then  a  fudien  Galm,  an  unexpected 
 Serenity  of  Peace  would  fall  upon  thefe  liiands  j  upon  ail  Hearts  in 
 
 them. 
 
 But  above  all  Things  take  heed  of  Refilling  or  Obftru&ing  this 
 Difcovery.  Fire  is  the  nobleft  and  moft  active  Element:  IF  it  be 
 checked  and  held  down,  it  fills  all  with  Smoke,  Noife  and  Flame  ; 
 it  grows  dreadful  and  devouring  \  but  if  it  may  freely  unfold,  it  be- 
 comes a  fweet  Light.  Nothing  is  fo  calm,  fo  dear,  fo  foft,  as  this 
 Light  is.  The  Lord  Jefus  is,  as  Fire  hid  in  thefe  Kingdoms,  in  eve- 
 ry Creature :  lr  you  imprifon  or  reftrain  his  Appearances,  you  will 
 be  wrapt  up  in  Smoke  and  Fire,  Co.ifnfion  and  Horror,  if  you  fuffer 
 him  to  fpvedd  himfelf  freely  among  you,  he  will  be  a  fweet  and  clear 
 Light  to  thefe  Kingdoms. 
 
 lfa.  11.  10.  his  Reft  (hall  be  Glorious  to  the  Nations.  Where 
 Chrift  is  fuffer'd  to  reft  in  a  Kingdom  or  Heart  j  he  gives  Reft  and 
 Glory  to  that  Heart  or  Kingdom. 
 
 Dired.  4.  Chrift  hath  conquered,  the  World.Thk  is  the  fourth  Doclria 
 from  this  Text.  Four  Particulars  made  good  and  clear,  will  open 
 and  prove  it.  Thefe  four  are,  The  Matter,  The  Mannner,  Seat, 
 Reafon  of  this  Victory. 
 
 I.  Marter.  The  World  confifts  of  two  Parts  :  A  Light :  A  Dark  Part: 
 
 I.  Pan.  The  Light  Part  of  the  World  is  the  fir  ft  Matter  of Chrift' }s 
 Conquest.  God  at  the  Beginning  fet  the  Image  of  his  own  Beauties 
 in  the  Crearbn.  This  Image  at  the  Fall  fet  up  itfelf  inftead  of  the 
 true  Beauties :  So  it  became  of  an  Image,  an  Idol }  of  a  Reprefenta- 
 tion,  a  Rebellion.  Our  Lord,  the  true  Light,  the  Eternal  Image 
 breaks  forth  upon  it,  and  breaks  it  in  Pieces. 
 
 Colofi? 
 
(    202    ) 
 
 Colof.  2.  15.  He  [foiled  Princip dines  and  Powtrs  upon  his  Crtfs. 
 Samfon  laying  hold  upon  the  Pillars,  pulling  down  the  Houfe  upon 
 the  FbUiftras  and  himfelf,  was  a  fair  Type  of  our  dying  Saviour  }  for 
 thus  he  tailing  takes  hold  of  the  Pillars,  Principalities  and  Powers, 
 the  invifible  Strengths  and  Glories  of  this  World:  So  he  brought 
 them,  the  World,  his  own  fiefhly  Part  into  one  common  Ruin. 
 Chrift  on  the  Crofs  uncrowns  and  unclothes  the  light  Part  of  the 
 World 
 
 2,  Part.  The  dark  Part  of  the  World,  This  is  the  fecond  Matter  of 
 Chrift's  Victory.  2  Tim.  1.  10.  Cbrifi  by  hit  appear jince  hath  abolijh'd 
 Death ,  hinging  Life  and  Immortality  to  light.  There  are  two  forts  of 
 Darknefs }  the  Dark  Things  of  Earth,  the  Dark  Things  of  Hell. 
 Boch  thefe  are  \\\  the  Scriptures  comprehended  under  one  Name  of 
 Death. 
 
 The  Lord  Jefus  hath  taken  away  this  black  Spot,  this  Blot  of 
 Blood,  Death ;  boch  Deaths  out  of  the  Nature  of  Things,  in  his 
 own  Perfon.  He  hath  difcover'd  a  Milky  Path,  a  bright  way  of  Life 
 from  Eternity  to  Eternity,  where  the  Grave  makes  no  Gap.  Thus 
 far  of  the  Adatter  of  the  Victory.     The  World  in  both  Parts. 
 
 2.  The  Manner.  The  Manner  of  Chrift's  Conqaefl  is  four-fold. 
 By  Refilling,  Suffering,  Submiflion,  The  Divine  Union. 
 
 1.  Man.  Our  Saviour  overcame  by  Fightings  according  to  that  Rule, 
 Refift  the  Devils  and  he  will  flee  from  yotty  Jam.  4,  7. 
 
 The  Devil  made  two  principal  Onfets  upon  Jefus  Chrift ;  the  firfi 
 mas  after  his  Baptifrn.  There  the  Devil  came  arrrrd  with  the  light 
 part  of  this  World,  the  Beauties  of  the  Earth,  a  Temple,  Scripture 
 in  the  Letter,  a  Reprefentation  of  Divinity,  if  thou  heefl  the  Son  of  God. 
 He  prefents  and  tempts  our  Saviour  at  once  with  all  Kingdoms  of  the 
 World,  and  their  Glory.  But  our  Saviour  refills  him,  and  beats 
 him  0%  Get  thee  behind  me  Satan.  Immediately  upon  this  all-con- 
 quering Word,  Kingdoms,  Glory,  Devil,  and  all  vaniih  into  another 
 Appearance. 
 
 The  fecond  Onfet  was  at  Christ's  Death.  Of  this  our  Saviour  fpeaks 
 aforehand,  Joh.  14.30.  The  Prince  of  this  world  comes^  but  he  finds  nothing 
 in  me.  The  Devil  poflefleth  the  Principles  of  Nature  ;  by  thefe  he 
 conveys  himfelf  into  us,  and  makes  us  his  own.  Jefus  Chrift  was  not 
 born  in  the  way  of  Nature,  but  after  a  Spiritual  manner.  A  Divine 
 Principle  cloth'd  itfelf  with  part  of  the  Virgin's  Subftance,  grew  up 
 in  it,  made  it  to  fubfift  in  itfelf,  and  to  be  wholly  in  a  Divine  Per- 
 ibn# 
 
 The  Devil  nowjiad  nothing  of  his  own  in  Jefus  Chrift,  to  comply 
 with  him.    When' therefore  he  came  arm'd  with  the  dark  part  of 
 
 the 
 
(  2°3  ) 
 
 the  World,  having  call'd  about  him  all  the  black  Powers  of  Terror 
 and  Wrath  from  Earth,  HelK  Heaven  itfelf,  he  meets  with  a  full  and 
 ftrong  Refinance  from  Jefus  Chrift,  by  which  he  is  beat  down  into 
 his  Depth  of  Datknefs  below,  thofe  Depths  fir'd  and  confum'd  about 
 his  Head.     Thus  Chrift  overcomes  by  Refifting. 
 
 2.  Man.  Suffering  This  World,  as  now  it  is  fince  the  Fall,  as  it  is 
 call'd  in  Scripture,  this  World  is  compounded  of  three  Principles, 
 The  Guilt  of  Sin,  The  Power  of  Wrath,  The  Frailty  of  Fleftu 
 Thefe  three  Chrift  overcomes  by  Suffering. 
 
 i.  The  Guilt  of  Sin.  2  Cor.  5.  21.  Christ  is  made  fin  (or  a  Sacrifice 
 for  Sin)  for  us.  Chrift  has  made  Satisfaction  to  Divine  Juftice,  and 
 fo  taken  away  the  Guilt  of  Sin  in  his  own  Perfon.  Chrift  is  call'd 
 tiTfovt  a  Ranfom,  a  Balance  to  the  Guilt  of  Sin,  which  makes  the 
 Scales  of  Juftice  even  again.  The  Sufferings  of  our  Saviour  have  re- 
 duc'd  the  Difordcr  of  Sin  into  Order,  in  the  Eternal  Judgment  of 
 God.  As  the  Godhead  was  clouded  by  Sin  in  the  Nature  of  Man  ^ 
 fo  now  it  falls  in  a  Cloud  of  Vengeance  upon  the  Head  of  Mankind. 
 Man  afpir'd  by  Sin  to  be  the  Top  of  all  Things :  Man,  by  Suffering,  is 
 thrown  down  below  all  Things,  to  the  Depths  of  Wo.  The  Imagie 
 of  God  wasfwallow'dupintothe  Darknefsof  Sin,  in  Man  j  the  Image 
 of  God  now  confumes  the  Image  of  Man,  comprehends  ir,  magnifies 
 and  makes  glorious  itfelf  in  it,  by  the  Sufferings  of  Jefus  Chrift.  Thm 
 Chrift  overcomes  the  Guilt  of  Sin  by  Suffering. 
 
 2.  The  Power  of  Wrath.  The  Prince  of  this  World  reigns  bj 
 Wrath.  Chrift  draws  the  whole  Force  of  Wrath  upon  himfelf,  to 
 fpend  itfelf  on  him.  The  Devil  is  made  a  Drone,  having  (hot  hte 
 Sting  into  our  Saviour,  and  loft  it  there.  Thus  Chrifv  by  Death  de* 
 ftroys  him^  who  had  the  Power  oj  Death,  Heb.  2.  14. 
 
 The  Pfalmift  faith,  Deep  calls  to  Deep,  PfaL  43.  7.  The  Deep  of 
 Wrath  touches  upon  the  Deep  of  Glory.  God  is  the  Beginning  and 
 End,  the  Top  and  Bottom  of  all  Things.  As  the  Earth  is  faid  to 
 ft  and  iii  the  Water,  fo  this  World  ftands  in  a  Sea  of  Wrathw  What 
 meer  Man  foevei  falls  into  this  Sea,  never  can  come  to  the  Bottom,, 
 but  is  eternally  finking.  Chrift,  more  than  a  Man,  cafts  himfelf  inta 
 ic5  immediately  reach'd  the  utmoft  Depth,  reach'd  thro'  to  the  Glo- 
 ry below  it,  dlfcover'd  the  Foundations  of  it  in  Glory.  Upon  this 
 Difcovery  the  Sea  of  Wrath  difappears  in  the  Perfon  of  Chrift,  and 
 is  feen  no  mo*e  for  ever. 
 
 3.  The  firaiitpvf  Fteflh    Flefh  is  not  Sin,  but  it  is  the  Ground,  Seat. 
 Occaiion  ot  Sin.     The  Law  could  not  give  Right eoufnefs  and  Life^  tbre 
 the  wfdknefs  of  the  Flefo,    Rom.  8.  3.     We  read,    1  Pet.  3.  18.  That 
 Chrift  died  in  the  Flefc  and  rofe  again  by  tbe  Spirit.    As  a  fmall,   foil* 
 
 tary> 
 
 * 
 
 ■? 
 
(  3°+  ) 
 
 tsry,  dark,  penfhing  Seed  dies  in  the  Earth,  that  it  may  rife  again  a 
 fair,  flourifhing,  lading  Tree  ;  fo  Jefus  Chrifl  crucify'd  the  FJefh  ia 
 its  frail  and  fading  Form,  that  he  might  bring  it  forth  again  in  a  Spi- 
 ritual Glory.     This  is  the  Conquest  by  Suffering. 
 
 (  3.  Man.  Submifjlon.  Cnrift  overcame,  by  being  overcome,  by 
 giving  up  his  Will,  as  a  Captive  of  Love,  to  his  Father's  Will :  Not 
 my  Willy  but  thine  be  done,  Luk.  22.  42.  'Tis  an  approv'd  Principle, 
 that  every  Thing,  uncheck'd  in  its  Gourfe,  carries  that  which  it  lays 
 hold  on  along  with  it,  to  its  own  Primitive  State.  The  Will  of  God, 
 in  its  proper  and  eternal  State,  is  Love  and  Joy.  This  Will  meet- 
 ing with  a  yielding  Subject  in  Chrilt,  firfb  works  him  down  into  Flefh 
 and  Blood,  than  into  Shames  and  Pains  \  but  it  (lays  not  there,  till  it 
 have  wrought  him  up  again  into  its  own  higheft  Form  of  Love  and 
 
 Joy. 
 
 4.  Man.  Divine  Union:  This  is  the  Sleight  and  Strength  by  which 
 Chrifl  overcame  in  the  other  three  Stratagems,  the  Divine  Union: 
 This  is  two-fold. 
 
 1 .  The  bringing  down  of  a  Divine  Life  to  be  Incarnate,  to  dwell  in 
 Flelh.  Chrifl  founded  this  Union  in  his  Birth.  Joh.  1.  14.  TheWord 
 was  made  Flefh,  and  dwelt  among  us,  ifwvcofi,  that  is,  the  Word  made 
 Flefh  a  flight  Tent,  which  was  quickly  to  be  diflblv'd.  St.  John  4.  3. 
 He  that  denies  Chrifl  10  be  come  in  the  Flefli,  he  is  Anti-Chrifi. 
 
 But  how  doth  this  Union  tend  to  the  Conquering  of  the  World? 
 Two  Ways.  1.  TheWorld  is  now  transplanted,  taken  off  from  its  own 
 Root,  engrafted  upon  a  Divine  Principle,  which  poflefTesand  acts  it. 
 2.  This  Divine  Principle  is  as  Fire  in  the  Flefh  of  Chrift,  his  worldly  part, 
 facrificing  and  confuming  it.  Luk.  12.  49.  I  came  to  fend  Fire  into  the 
 World,  and  what  will  J,  if  it  be  already  kindled?  It  was  already  begun 
 in  his  own  Flefh. 
 
 Fire  with  us  is  Light  from  the  Heavenly  Bodies,  fecretly  convey'd 
 to  take  hold  of  dark  Matter  here  below,  where  it  con  tells  with  the 
 Darknefs,  till  it  confume  it,  and  appear  agiin  in  its  own  pure  Shape 
 of  Light.  Such  a  Fire  is  the  Divine  Life  in  Flefh.  This  is  the  firft 
 Union. 
 
 i.The  2d  Vnion  is  the  Bringing  up  of  Flefh  into  the  Glory  ofaDivineLifei 
 The  Lord  Jefus  founded  this  Union  in  hisRefui  re&ion.  When  Chrifl: 
 was  rifen,  he  was  flill  Flefh  and  Bones ;  but  he  was  FlefnfubaVd  and 
 heightned  to  a  Divine  Principle.  Therefore,  when  it  pleas'd,  it 
 could  retreat  into  the  Glory  of  that  Principle,  fo  become  invifible, 
 living  after  the  Fafhion  of  Angels :  When  ic  pleas'd,  it  could  come 
 forth  again,  ia  .the  manner  it  lik'd  belt,  and  live  as  Men  on  Earth, 
 
 :  So 
 
(  3°5  ) 
 
 So  it  was  a  Blefled  *miCiqv,  living  both  in  Heaven  or  Earth,  at  Plca- 
 fure,   as  fome  Creatures  do  ia  the  Water,  or  on  dry  Land. 
 
 Some  believe,  that  at  the  End  of  the  World,  thofe  Glorious  Lights 
 t>ver  our  Heads  (ball  flame  forth  with  an  unwonted  Force  upon  all 
 Earthly  Things  -0  and  fo  (hall  not  fo  much  confume,  as  refine  them  \ 
 heightning  them,  and  uniting  them  to  their  own  pure  Beams,  to 
 fubfift  together  with  themfelves,  and  appear  from  thence  after  a  new 
 manner.  Thus  the  Heavenly  Glory  in  the  Perfon  of  Chrift  breaks 
 forth  upon  the  Flefti,  Glorifies  it,  gives  it  a  Spring  and  a  Seat  in  k- 
 felf. 
 
 Thefe  are  the  four  feveral  Manners,  by  which  Chrift  overcomes 
 the  World. 
 
 life  i.  Repent.  John  the  Baptifi  perfuades  Men  to  Repent  by  two  Ar- 
 guments, lit.  The  Kingdom  of  God  is  at  handy  Mat.  3.  2,  2dly.  The  Ax 
 is  laid  to  the  Root  of  the  Tree,  v.  10.  Thcfe  [hall  be  my  two  Motives  to 
 Repentance. 
 
 I.  Motive,  The  Kingdom  of  God  is  at  hand.  If  you  would  know 
 what  the  Kingdom  of  Heaven  is,  fee  Mar.  8.  38.  where  our  Saviour 
 fpeaks  of  the  Coming  of  the  Son  of  Man  in  the  Glory  of  his  Father ,  with 
 all  the  Holy  Angels.  Then  Mar.  9.  1.  he  calls  this  the  Kingdom  ofGody 
 ftiil  fpeaking  or  the  fame  Thing,  which  by  and  by  he  lets  forth,  as 
 in  a  Type,  in  his  Transfiguration.  This  is  the  Kingdom  of  Heaven ; 
 the  Heavenly  Abearance  of  Jefus  Chrift  in  the  Glory  of  his  Father^  with 
 a  Train  of  all  his  Holy  Angels,  (hewing  himfelf  by  an  Inviiible  and 
 Spiritual  Light  to  thofe  Spirits,  making  villble  Declarations  to  the 
 whole  World.  Chrift  fir  ft  came  Carnally,  in  the  Form  of  an  Earth- 
 ly Man,  as  a  Servant,  alone  :  The  fecond  Time  he  comes  Spiritual- 
 ly, in  the  Form  of  God,  as  a  great  King,  with  his  numerous  and 
 glorious  Attendants. 
 
 This  Kingdom  of  God  is  now  more  at  hand  than  inCbrifFs  Time. 
 This  Chrift,  within  whole  Perfon  the  Kingdom  of  God  lies  bound- 
 ed by  it  on  all  Sides :  This  Chrift  is  ready  to  difcover  himfelf;  for 
 he  hath  conquer'd  that  World,  which  alone  hinders  his  Appear- 
 ance. 
 
 Repent  then,  that  you  have  given  lb  eafy  Truft  to  the  World's 
 Vanities,  and  have  not  belifcv'd  Jefus  Chrift.  Repent,  that  you  have 
 had  fo  much  Affe&ion  for  fenfual  Contents,  and  fo  much  flighted 
 your  Saviour's  Beauties.  Repertt,  that  your  Life  bach  been  an  irre- 
 ligious Sacrifice  to  your  Lufts,and  one  entiie  Ad  of  Rebellion  ggShft 
 Jefus. 
 
 ^  For  this  Jefus>  hath  overcome  the  World,  and  is  now  ready  to  ma- 
 nifeft  himfelf.    This  is  he,  of  whom  you  read,  Heb,  10.  37.  He:that 
 
 Rr  fall 
 
(  3°6  ) 
 
 pall  come]  will  come,  and  will  not  tarry.  Nothing  fliall  flop  him.'  He 
 ftands  at  the  Door  and  knocks.  Heark  !  All  this  Noife  in  the  World  ; 
 'tis  our  Saviour  knocking  at  the  Door;  if  we  do  not  gently  open  to 
 hira,  he  will  bow  the  Heavens,  break  open  die  Door,  and  come  in 
 upon  us  with  aConfufion  of  Glory. 
 
 2.  Motive,  Repent  ;  for  the  Ax  is  laid  to  the  Root  of  the  Tree.  This 
 was  done  then  at  Chrift's  fir  ft  Coming:  But  now  the  Tree  is  almoft 
 quite  hewn  down,  and  ready  to  fall.  The  Tree  is  the  Frame  of  this 
 World.  Heb.  4.  12.  The  Word,  the  Immortal  Word,  the  Eternal 
 Life,  is  a  two-edged  Sword.  This  two-edged  Sword  is  the  Ay. 
 When  Chrift  came  in  the  Flefh,  the  Principles  of  Eternal  Life  brake 
 forth  upon  the  Principles  of  this  World  ;  At  his  Death  it  cut  thro' 
 ,  them  ;  ever  ilnce  the  World  hath  been  falling. 
 
 If  we  have  built  our  Nefts  in  the  Boughs  of  this  Tree,  and  laid 
 our  Hearts  there;  let  us  now  Repent,  and  remove  our  Hearts;  for 
 otherwife  this  Tree,  the  Neft  of  Joys,  your  Hearts  will  be  broken 
 altogether  in  pieces  by  a  miferable  Fail.  If  we  have  our  Height  and 
 Standing  in  this  Tree,  let  us  Repent,  come  down  and  lay  ourfelves 
 in  the  Duft.  How  Dreadful  elfe  will  our  Downfal  be,  when  the 
 World  and  we  lhall  be  overthrown  at  once  ? 
 
 The fe  are  the  Motives  to  Repentance.  If  thefe  awaken  our  Defires, 
 it  will  be  feafonable  to  encourage  and  regulate  them  by  thefe  Dire- 
 ctions. There  are  two  Tarts  in  Repentance  :  A  Change,  A  Contrition. 
 The  Change  hath  a  Turn  from  one  Thing;  a  Turn  to  another 
 Thing. 
 
 Govern  yourfelves  in  the  Change  by  thefe  four  Directions, 
 
 1.  Dircdl.  Turn  from  worldly  Objetis.  David  prays  for  this,  Pfal. 
 319.  37.  Turn  away  mine  Eyes  from  beholding  Vayiity.  The  Eye  of  our 
 Senfe  and  Underftanding  are  the  flaming  forth  of  our  Souls.  If  thi* 
 Flame  feed  itfelf  with  Earthly  Fuel,  it  will  be  an  impure,  faint  and 
 dying  Flame.     Quench  then  this  Flame  with  your  Tears. 
 
 2.  Direft.  Turn  off  from  worldly  Principles.  Colof.  2.2.  If  ye  be 
 dead  to  the  Rndiments  of  the  World,  ra/^«*>  to  the  Elements  or  Princi- 
 ples of  Worldly  Being.  True  Penitents  muft  not  only  wet  their 
 Eyes,  but  rend  their  Hearts ;  not  only  lop  the  Branches,  but  pull  up 
 the  Roots  of  Vanity,  diflblve  the  Frame  and  Foundation  of  a  flefhly 
 Nature  in  themfelves, 
 
 Chrift  had  his  Grave  in  a  Rock,  in  a  Garden.  The  Garden  feems 
 a  Type  of  Glory  prepar'd  for  Chrift's  Humanity  in  the  Spirit,  the 
 Rock  in  the  Garden.  Repentance  in  the  Spirit,  or  the  true  Spirit  of 
 Repentance,  is  an  Ax,  that  cuts  down  the  Fabrick  of  Flefh  from  its 
 Srft  Principles,    It  is  a  Spade,  that  digs  a  Grave  in  Chrift,  in  God, 
 
 There 
 
(  3°7  ) 
 
 There  it  buries  the  Principles  of  your  old  Being.  This  Grave  be- 
 comes a  Garden.  This  Burying-place  a  Seed-plat,  where  your  Prin- 
 ciples take  root  anew,  in  God,  and  fprout  again  in  a  better  State. 
 
 3.  Direft.  Turn  your  Eyes  on  Heavenly  Beauties,  Job  34.  32.  Elihn 
 gives  us  the  Pattern  of  a  Penitent,  who  is  brought  in,  Praying  thus: 
 What  1  fee  not,  jbew  thou  me.  Repentance  is  a  Circle  of  Darknefs, 
 thro'  which  we  go  forth  from  the  falfe  Sparkles  of  a  Flefhly  Bright- 
 nefs,  into  the  midft  of  Divine  Glories. 
 
 1  Pet.  3.  4.  The  Ornaments  of  a  good  S fir it  are  defcrib'd  to  be  nop 
 Gold  and  Pearl  ',  but  the  Graces  iff  the  hidden  Man  of  the  Heart.  The 
 Courtier's  Rule  is  to  turn  towards  the  Rifing-Sun.  This  is  the 
 Chriftian's  Repentance.  The  conquer'd  World  is  Setting.  Jefus 
 Chrift  in  the  midft  of  Spiritual  Appearances,  is  the  Rifing-Sun.  He 
 rifeth  within,  in  the  hidden  Man  of  the  Heart,  Pfal.  12.  5.  This  Sun 
 is  defcriWd  as  a  Bridegroom,  as  a  Champion.  His  Appearances  are  In- 
 comparable for  Beauty,  Irrefiftible  in  their  Courfe.  The  Cham- 
 ber out  of  which  he  comes,  the  Eaft,  from  whence  breaks  this  Day  of 
 Immortal  Difcoveries,  is  the  hidden  Man  in  your  Heart.  Turn  your 
 Eyes  inward,  and  wait  for  thefe  Objects,  'till  they  fhew  themfelves 
 within  you. 
 
 4.  Direft.  Return  into  the  Eternal  Principle.  Nicodemus  queftion'd 
 with  Chrift,  Joh.  3.  4.  How  a  Man  could  enter  the  fecond  time  into  his 
 Mother's  Womb,  to  be  born  again.  St.  Paul  tells  us,  Gal.  4.  26.  The 
 Jerufalem  above  ts  the  Mother  of  us  all.  This  Jerufalem  is  the  Image 
 of  Divine  Glories  above.  This  is  our  firft  and  beft  Mother.  By  Re- 
 pentance we  return  and  re-enter  into  this  Womb  of  Eternity,  from 
 hence  to  be  brought  fourth  again  in  the  Form  and  Life  of  this  Image. 
 
 Our  Saviour  tells  us,  Mat.  18. 3.  Except  we  be  converted,  and  become 
 AS  little  Children',  we  cannot  enter  into  the  Kingdom  of  God.  Return 
 then,  give  up  yourfelves  to  this  Divine  Principle,  which  is  Chrift  in 
 yon-,  that  this  by  the  attractive  Power  of  its  Love,  may  gather  you 
 up  into  itfelf  •,  that  by  the  plentiful  Power  of  Life  in  you,  it  may 
 fend  you  forth  again  in  its  own  proper  Shape.  So  fhall  you  become 
 little  Children  of  Eternity. 
 
 I  fhall  conclude  this  Particular  with  this  Caution.  In  a  Repentant 
 Change,  this,  which  is  the  lafl  part  in  Appearance,  is  the  firft  in 
 Aft  and  Efficacy.  As  the  Rudder  of  a  Ship,  this  Divine  Principle 
 comes  laft  in  Sight,  but  it  rules  thofe  firft  Acls,  which  cut  thro'  the 
 Waves  of  Vanity. 
 
 3.  Part.  Eeafon.  This  is  the  third  Part,  the  Reafon  of  the  Con- 
 queft,  which  is  fourfold.  The  Salvation  of  Man:  Reftaaration  of  the 
 CrtatHYtr  Exaltation  of *  Chrift ;  Manifeftation  of  God* 
 
 R  r  2  I*  ReaC 
 
(  3o3  ) 
 
 i.  Reaf.  Salvation  of  Man.  Heb.  2.  14.  Seeing  the  Children  are 
 made  partakers  of  Flejh  and  Blood,  he  alfo  took  part  of  the  famey  that  he 
 might  by  Death  defiroy  him,  who  had  the  Power  of  Death,  the  Devil : 
 and  deliver  them,  who  all  their  Life-time  were  held,  in  Bondage  by  the  Fear 
 of  Death:  V.  1 5.  We  read,  that  the  Work  of  Chrift  was  to  bring  ma- 
 ny bens  to  Glory, 
 
 Thefe  Sons  were  fent  forth  in  Flefh  and  Blood,  benighted  in  this 
 Cloud,  they  were  furpriz'd  by  the  Devil,  and  made  his  Prifoners^ 
 firfl  to  the  Fear  of  Death,  and  then  to  Death.  Jefus  Chi  ift  overran, 
 and  overcame  all  thefe  Devils,  Death,  Fear,  Flefh  and  Blood:  So 
 he  fav'd  us  from  them  -,  fo  he  brought  the  Sons  of  God  to  Glory. 
 
 As  the  Body  muft  firfl  be  crack'd,  and  fall  in  Pieces,  before  the 
 Soul  can  be  Glorious :  So  mud  this  World  fall,  before  good  Men  can 
 grow  to  their  proper  Greatnefs  and  Height.  The  Body  and  the 
 World  are  dark  Shades  with  which  our  Spirits  are  overcaft  •,  Chrift, 
 the  true  Light,  (hooting  himfelf  into  thefe  Shades,  diflblves  them  j 
 fo  we  appear  in  the  open  Sun-fhine  of  Glory. 
 
 2.  Reaf  Reslauration  of  the  Creature.  1  Joh.  3.8.  Christ  came  to  de« 
 flroy  the  Works  of  the  Devil.  The  Vanity  and  Vexation  of  the  Crea- 
 ture, are  the  Devil's  Works  in  him.  Every  Creature  hath  in  God 
 a  Divine  Principle,  a  Divine  Appearance,  a  Divine  State.  As 
 they  come  forth  from  God,  they  were  a  Paradife.  All  the  Creatures 
 confpir'd  into  one  Image  of  Eternal  Beauty ;  each  Creature  was  the 
 fame  Image  in  lefs.  Dens  eTt  Maximus  in  Minimo.  Every  fingle 
 Creature  was  an  Image  of  the  Great  God  in  a  little  Frame. 
 
 When  Sin  came,  the  Devil  fpread  a  fecret  Poifon  upon  the  Face 
 of  the  Creation.  The  whole  was  now  in  a  Moment  become  a  con- 
 fus'd  Piece  of  Deformity,  and  every  particular,  an  ill  fhap'd  Monfter^ 
 mi  Inmen  ademvtum  ;  the  Light  of  the  Divine  Image  being  withdrawn. 
 •  Jefus  Chrift  the  Brightnefs  of  his  Father's  Glory,  the  unchang'd 
 Image  of  Things,  bath'd  the  Creatures  in  their  Blood,  and  his  own. 
 He  brake  them  in  Pieces,  new  caft  them  in  himfelf ;  thus  he  reftores 
 them  to  their  Primicive  Shape  and  State. 
 
 Our  Saviour  proclaims  of  himfelf,  Rev.  21.  5.  /  make  all  Things 
 new.  Life  hath  a  Depth  in  it,  faid  a  Philofopher.  The  Life  is  only 
 a  Newnefs  and  Freftnefs  of  Things.  This  is  that  which  ftill  draws 
 forth  from  its  Depths  a  Variety  and  Succeffion  of  fair  Appearances ; 
 as  Plants  in  the  Spring.  This  World,  as  'tis  now,  is  a  flat  dying. 
 Thing :  Our  Saviour  by  his  Crofs  kills  it  outright,  that  he  may  pur 
 a  Spirit  and  true  Life  into  it. 
 
 3.  Reaf.  Exaltation  of  Chrift.     Philip.  2.  8.   He  became  obedient  to 
 Death    There  you  have  the  Combat  and  Conqueft.    The  End  fol- 
 lows,. 
 
(  3°9  ) 
 
 lows,  v.  o.  Therefore  God  hath  exalted  him,  and  given  him  a  Name  above 
 every  Name,  that  at  the  Name  of  Jefus  evety  Knee  jhould  bow,  and  eve- 
 ry Tongue  confefs  that  Jefus  is  the  Lo<-d.  Thefe  Words  are  borrow'd 
 from  Lhe  Prophet  Ifaiah,  with  fome  Change,  If*.  45,  23.  That  which 
 the  Apoflle  here  tails  ConfelTing,  is  there  Swearing. 
 
 But  what  manner  of  Exaltation  is  this?  What  Name  can  be 
 above  every  Name?  What  Knee?  What  Tongue?  What  Swearing 
 of  Things  in  Heaven  or  below  the  Earth? 
 
 This  Name  is  the  luft  and  full  Expieffion  of  the  firft,  and  Supreme 
 Glory  in  the  Perfon  or  Chrifr. 
 
 The  Knee  is  the  Strength,  on  which  Men  and  Beafts  fuftain  their 
 own  Weight,  and  raife  themfelves  to  their  due  Height. 
 
 The  Tongue,  that  outward  Form,iu  which  every  Thing  puts  forth, 
 and  declares  itfeJf. 
 
 To  Swear,  is  to  acknowledge  the  Omnipotency,  Omniprefence,  So* 
 veraignty  of  that,  by  which  we  Swear,  together  with  theSubilance  of 
 all  Things  in  it.  Therefore  God  Swears  by  himfelf  ;  by  his  own 
 Life.  It  was  a  high  Piece  of  Flattery  among  the  Heathen,  to  Swear 
 by  the  Life,  Head,  Soul,  Genius,  Fortuue  of  their  Princes.  Jofeph 
 had  learn'd  fomewhat  of  this  Art  in  the  Court,  when  he  Swore  by 
 the  Life  of  Pharaoh.  St.  Paul  renders  that,  which  the  Prophet  calls 
 Swearing  by  Jefus  •,  Confefllng  that  Jefus  is  the  Lord. 
 
 So  Chrift  was  Exalted.  Every  Strength  Bows,  Kneels,  and  yields 
 itfelf  a  Captive  to  Chrift.  Every  Form  and  Beauty  reiigns  itfelf,  to 
 have  its  Appearance  only  in  his  Beams.  All  Things  own  him,  as 
 their  Strength,  Light,  Life,  their  AIL 
 
 4.  Reaf.  Manifestation  of  God.  1  Cor.  15.  28.  Chrift  puts  down 
 every  Enemy  \  the  End  is  expreft ,  That  God  may  he  all  in  all. 
 
 The  Glory  of  God  encompalTeth  the  World,  "as  tke  Sky  doth  the 
 Earth.  As  the  Earth  Eclipfeth  the  greateft  pare  of  the  Sky  :  So  the 
 World,  Dark,  Grofs  and  Envious,  interpofeth  itfelf  between  the 
 chiefeft  Parts  e/  Divine  Glory,  and  our  Spirits.  Chrift  fubdues  the 
 World  to  himfelf.  He  takes  away  the  dark  Grofnefs  from  it,  works: 
 it  to  a  Spirituality,  a  Tranfparency,  like  a  Cryftal  Glafs,  that  the 
 Beams  of  God  may  fill  every  Point  of  it,  and  the  Perfon  of  God  be 
 feen  thro5  every  Part.  Thus  God  is  All  in  every  Eye,  All  in  every 
 Object.     This  is  the  third  Pan,  the  Reafon  of  the  Vi&ory. 
 
 4.  Part.  The  Seat  of  the  Fittory.  This  is  tnreefold.  The  Perfon 
 of  Chrift  :  Of  the  Saints:  The  whole  World. 
 
 1,  Seat.  The  Perfon  of  Chrift*  Ephei.  1.  \o.That  God  might  gather  up  all 
 Things  in  Heaven  and  Earth,  into  one,  in  Chrifr.  Our  Saviour  hath  a  Gom- 
 prehenjive,  and  a  Reprefeatative  Perfon*     1,  The  Lord  Jefus  hath  a 
 
 Com? 
 
(  ?io  ) 
 
 Comprehenjivs  Perfon.  He  contains  in  hfmfelf,  the  Principles  of  Time 
 and  Eternity;  this  World,  and  that  which  is  to  conve.  When  he 
 died  in  his  Fleihly  Part,  and  rofe  again  in  a  Spiritual  Glory :  Then 
 were  Time  and  Eternity  reconcii'd  in  him,  in  their  Radical  Princi- 
 ples. 2.  The  Lord  Jefns  hath  a  Reprefentative  Perfon.  He  bears  in  his 
 Perfon  the  Image  of  God  and  Man,  Heaven  and  Earth.  When  his 
 Earthly  Man  was  Crucify'd,  then  was  the  whole  World  Crucify'd, 
 and  chang'd  in  Pi&ure. 
 
 2.  Seat.  The  Perfons  of  the  Saints.  The  Viftory  of  Chrift  enlarg- 
 ed itfelf  from  him  to  every  Chriftian.  St.  Paul  exprefleth  it  in  his 
 own  Perfon,  Gal  6.  14.  By  which  (Ghrilt  or  Crofs  j  I  am  crucify'd  to 
 the  World,  and  the  World  to  me.  Every  good  Man  hath  in  his  Soul  a 
 living  Pifture  of  Chrift,  and  a  Spiritual  Landfcape  of  Mount  Calvary. 
 Chrift  is  form'd  in  him,  thro'  Faith  -,  To  is  the  Crofs  of  Chrift  :  And 
 from  Chrift's  Crofs,  other  Croffes  difcover  themfelves  there,  on 
 which  a  Chriftian's  Self  in  his  Worldly  Part,  and  the  whole  World 
 with  him  is  faften'd  •,  upon  thefe  appears  an  Univerfal  Darknefs,  like 
 that,  when  Chrift  fufFer'd,  breaking  forth,  and  encompafling  all, 
 when  itfelf  is  encornpafs'd,  with  a  more  Univerfal  Glory,  where 
 the  World  and  a  Ghriftian  are  feen  again,  as  new  Created  in  a  Di- 
 vine Shape.     This  is  the  fecond  Seat  of  Chrift's  Vi&ory. 
 
 3.  Seat.  This  third  Seat  is  General,  the  whole  World.  2  Pet.  3.  7. 
 The  Heaven  and  Earth,  which  now  are,  are  referv'd  for  Fire.  What 
 Fire  is  this?  Or,  who  kindles  it?  It  is  a  Spark  of  Divine  Glory  fenE 
 fourth  from  the  Bofom  ot  Jefus  Chrift,  flying  thro'  the  World,  feed- 
 ing itfelf  upon  all  Worldly  Things,  till  it  appear  a  Clear,  Univerfal 
 Flavme. 
 
 Luk.  12.  49.  I  am  come  to  fend  a  Fire  upon  the  Earth,  and  what  will 
 /,  if  it  be  already  kindled?  This  Fire  was  kindled  when  Chrift  was 
 Born.  It  burnt  out  firft  upon  that  Green-Tree,  the  Crofs,  which 
 bare  the  goodlieft  Fruit,  that  ever  the  World  brought  forth.  All 
 Things  ftill  feel  the  Heat  of  this  Fire  in  Plagues,  Difcords,  Wars, 
 all  forts  of  Miferies  -,  till  at  the  laft  Day  it  turn  all  into  Flame:  Yet 
 is  not  this  Fire  fo  much  to  ruin,  as  refine  Things.  Therefore  when 
 Chrift  hath  reduc'd  the  World  to  Afties,  as  the  Ph&nix,  out  of  thofe 
 Afhes  he  raifeth  new  Heavens,  and  a  new  Earth. 
 
 Vfe  1*  I  (hall  now  refume  that;  Ufe  of  Repentance,  which  I  left 
 imperfedfc.  Repentance  is  a  Crofs-Change.  A  Change  flowing  from  the 
 Crofs  of  Chrift,  and  conformed  to  it.  Chrift  felt  this  Change  ^  the 
 World  Ihall  iieel  it  in  our  own  Perfons,  cither  by  Repentance  or 
 Ruin. 
 
 Reaf, 
 
C  3"  ) 
 
 Reaf.  4.  Chrifl  is  a  Mediator.  I  will  divide  this  Reafon  into  two 
 Parts:  The  Grounds:  The  ASts  of  his  Mediator ft^ip. 
 
 1.  The  Grounds  of  Chrift's  Mediatorfhip,  will  fet  before  your 
 Eyes  the  Fundamental  Myfteries  of  Chriftian  Relidon-,  the  higheft 
 Reafons  of  your  belief  in  Jefus ,  If  I  be  able  rightly  to  unfold  them, 
 Thefe  ate  three. 
 
 1.  Ground.  Our  Saviour ,  as  he  is  a  Man,  is  not  a  Jingle,  but  mi* 
 verfal  Man.  It  is  an  obvious  Principle  in  our  Divinity  :  When 
 Chrifl:  was  Incarnate,  he  took  not  on  him  any  particular  Perfon,  but 
 the  Human  Nature,  to  fubfift  in  the  Perfon  of  God.  The  Jews  call 
 their  Meflias,  which  is  our  Chrifl :  Magnus  Adam:  The  Great  or 
 Univerfal  Man*,  comparing  him  with  the  firllMan  ;  who  was  Parvus 
 Adam,  a  Copy  in  Iefs  of  this  great  Adam.  The  Scripture  in  like 
 manner  calls  one  the  Heavenly,  the  other,  the  Earthly  Man. 
 
 Ezekiel  alone  among  the  Prophets  is  calfd  often,  the  Son  of  Man  ^ 
 as  a  Type  of  Jefus  Chrifl:,  who  frequently  ftyles  himfelf  fo.  The 
 Reafon  problably  may  be  this;  The  Nature  of  Man  brings  forth 
 itfelf  entirely  in  the  whole  Compafs  and  Comprehenfions  of  it,  no 
 where  fo  as  in  Jefus  Chrifl.  He  is  not  a  Branch  only,  nor  the  Root 
 alone,  but  the  whole  Tree  of  Mankind  in  the  Spirit,  as  he  is  .the 
 Spiritual  and  Heavenly  Man. 
 
 St.  Paul  Preaching  the  Man  Jefus  to  the  Athenians,  takes  his  Rife 
 after  this  manner,  Act.  17.  27.  Cod  is  not  far  from  every  one  of  ns> 
 In  him  we  live,  movey  and  have  our  Being.  For  roe  are  his  Offspring* 
 Jefus  Chrifl:  is  God  near  us,  God  clothing  himfelf  in  the  Human  Na- 
 ture, in  which  we  all  lie,  out  of  which  the  feveral  Perfons  of  Men 
 fpring  in  their  Order. 
 
 2.  Gromd.  The  fecond  Ground  of  our  Saviour's  Mediatorfhip  h 
 from  his  Godhead^  as  he  is  the  fecond  Perfon  in  the  Trinity.  Thus 
 the  firft  Image  of  all  our  Perfons  are  in  Chrifl,  Coloff.  1.  15.  He  is 
 the  Image  of  the  Invifible  God,  the  Firft- Born  of  every  Creature*  He  is 
 the  Univerfal  Image  of  God,  and  the  Firft-Born  Image  of  every 
 Creature  in  particular,  both  for  Kinds  and  Individuals. 
 
 Thefe  firft  Images  are  the  Eternal  Forms  and  Platforms,  the  exaft 
 Patterns  of  every  feveral  Thing  in  its  whole  Story,  from  the  Begin- 
 ning to  the  End  of  it.  Therefore  Chrift  calls  himfelf  the  Tmth,  that 
 is,  the  Original  Copy  to  which  every  Thing  is  a  tranfcript :  The  Immor- 
 tal Word,  that  is,  the  Eternal  Chronicles  of  each  Aclion,  Accident, 
 Moment,  Minute,  thro'  Time,  before  it,  and  beyond  it.  Chrift  is  the 
 Immortal  Word,  which  all  Things  exprefs.- 
 
 Thefe  firft  Images  are  the  Glory,  Life,  Subftance  of  Things:  We 
 read  of  Chrift,    Joh.  1.4.   in  him  was  Lifey    and  the  Life  was  the 
 
 Light 
 
(  312  ) 
 
 Light  of  Alert.  The  firft  and  bell  Draught  of  Things  is  call'd  the 
 Life.  This  Life,  the  fir  ft  Draught  of  each  Perfon  is  our  Saviour.  Thefe 
 Life-Irt)3ges  ia  him,  are  the  I  ight  of  our  Perfons:  The  Light  of 
 Righteoufneis,  our  Beauty  and  Glory  }  The  Light  of  Holinefs,  our 
 Strength,  Purity,  Joy,  Bldfcduefs. 
 
 Philoibphers  of  old  taught,  that  the  Holinefs  and  Happinefs  of  Men 
 lay  in  being  re-united  to  his  Idea,  his  Original  Image  in  the  Mind  of 
 God.  The  Gofpel  hath  brcw^ht  to  Li>7,ht  thefe  Original  Images  of  our 
 Life  and  Gl  >»y.  The  Gcfpel  teacheth  us  to  unite  ourfelves  to  them, 
 by  our  Union  with  J^fiis  Chrift,  thro'  believing.  Thus  much  for  the 
 fecond  Ground  ci  Mediator  (hi  p. 
 
 3.  Ground,  The  Lord  Jefus  is  God  and  Man,  God-Man }  God  in  the 
 Form  of  the  loweit  Man.     Man  in  the  Form  of  God  at  the  bigheft. 
 
 Chnsi  was  made  of  a  Woman,  made  under  the  Law,  Gal.  4.  4.  Vn~ 
 <ler  the  Rule,  Rigour,  Terrors,  Torments  of  the  Law.  There  you  have 
 God  in  the  Form  of  a  Man  at  the  lowed. 
 
 Chrift  had  a  Name  given  him  above  every  Name,  Phil.  2.  9.  What 
 Name  is  this,  above  ihe  Name  of  every  Creature?  What  but  the 
 Name  of  the  Creator.  There  you  have  Man  in  the  Foim  of  God, 
 at  the  bighefl.  Thus  Jefus  Chrift  in  his  Peifon  hath  reconciled  the 
 Bottom  of  Things  to  the  Top,  making  the  Extremes  meet  and  en- 
 fold one  another  in  him,  as  the  firft  and  laft  Li.ks  in  a  Chain. 
 
 This  Ground  hath  three  particular  Strengths  in  it.  r.  Our  Saviour 
 hath  in  himfelf  both  Fulneffes,  of  the  Divine  and  Human  Nature.  Colof. 
 1.  9.  It  pleased  the  Father,  that  all  Fulnefs  fhould  dwell  in  him  ;  the  Ful- 
 nefs  of  a  Man,  and  a  God.  If  we  have  falu  to  B?3fts  or  Devils, 
 Jefus  Chrift  can  raife  us  to  the  full  Figure  and  perfect  State  of  Man. 
 When  he  hath  done  this,  he  can  carry  us  yet  higher,  till  we  reach 
 the  compleat  Similitude  and  Likenefs  of  God,  1  Joh.  3.  2. 
 
 2.  In  the  Perfon  of  Chrift  lies  the  way,  by  which  God  comes,  forth  in 
 Man,  and  to  Man,  Ephef  4.  9,  10.  The  Defcent  of  God,  to  Man, 
 which  precedes  the  Afcent  of  Man  to  God  is  in  Jefus  Chrift.  The 
 Perfon  of  Chrift  is  the  Golden  Chain,  let  down  from  the  Throne  of 
 God  to  the  loweft  State  of  Things. 
 
 3.  In  Chrift  is  ihe  way,  by  which  Man  returns  into  God,  Joh.  14.  2. 
 Chrift  told  his  Difciples  that  he  went  to  his  Father.  V.  3.  That  he 
 would  come  again  to  fetch  them  thither ',  That  they  knew  whither  he  went, 
 and  the  way.  Thomas  anfwers,  we  know  not  whither  thou  goeft.  Chrift 
 replies,  /  am  the  Way,  v.  6.  Thefe  are  the  Grounds  of  Chrift's 
 Mediatorfhip. 
 
 2.  Acls.  The  fecond  Part  ia  this  Reafon,  are  tir'ft&s  of  Chrift's 
 Mediatorfliip,  which  alfo  are  three. 
 
 1.  Aft. 
 
(  3'3  ) 
 
 r:  Aft.  thrift  derives  the  Wrath  of  God  upon  himfelf for  us,  Heb.  1. 
 9.  He  tafted  Death  for  every  Man.  If  this  be  done  in  the  Green  Tree, 
 what  jhall  be  done  in  the  Dry,  faid  our  Saviour  to  the  weeping  Wo- 
 man? Luk.  23.  3  r.  There  have  been  two  Trees  of  Mankind;  a  Dry, 
 and  a  Green  Tree.-  The  firft  Adam  was  the  Dry  Tree,  remov'd 
 out  of  the  Land  of  Life;  the  Divine  Nature.  The  fecond  Adam  is 
 the  Green  Tree,  which  grows  up  out  of  the  Godhead,  and  abides 
 in  it.  Every  Branch  in  the  Green  Tree  hath  already  paft  thro'  the 
 Fire  in  Chrift.  Every  Branch  in  the  Dry  Tree  mufl  yee  expect  a  more 
 dreadful  Flame. 
 
 2.  Act.  Chrift  hath  drawn  forth  the  Glory  of  the  Godhead  into  himfelf 
 for  us.  Joh.  17.  19.  Therefore  do  I  Sanclify  myfelf,  that  they  alfo  may 
 be  Santlify'd.  That  is,  therefore  do  I  in  my  own  Perfon  put  off  than 
 which  is  Carnal,  Earthly  and  Mortal;  putting  on  that  which  is  Spi- 
 ritual, Heavenly,  Immortal,  that  I  may  do  the  fame  thing  in  their 
 Perfons  alfo.  As  a  Seed  tintlur'd,  puts  the  fame  tintture  of  Vertue, 
 Shape  or  Colour  upon  its  Flower:  So  Chrift,  as  the  Seed  of  us  all,  drinks 
 up  the  Glory  of  God  into  himfelf  for  our  Sakes,  that  we  may  come 
 forth  Glorious. 
 
 3.  Ad.  Christ  draws  Men  into  himfelf  and  gives  them  a  new  Being 
 from  himfelf.  Ephef.  3.  17,  19.  That  ye  may  know  the  Love  of  Chrift, 
 &c.  That  ye  may  be  filPd  with  all  the  Fulnefs  of  God.  Love  is  a  mutu- 
 al Union.  Chrift  having  made  himfelf  the  Center  and  Circle  of  all 
 created  and  uncreated  Fulnefs,  by  Love  attracts  the  Spirit  of  Man  in- 
 to himfelf;  by  Love  gives  forth  himfelf  again  to  live  in  Man.  Thus 
 Man  is  fill'd  with  all  the  Fulnefs  of  God,  by  the  Manifestation  of 
 his  Saviour's  Love.  The  receiving  of  this  Love  into  ourfelves,  is 
 that  which  the  Scriptures  call  Faith. 
 
 Vfe  1.  Exhortation  to  truft  y ourfelves  to  Jefus  Chrift.  I  mall 
 flrengthen  this  Exhortation  with  three  Arguments. 
 
 it  Arg.  In  Jefus  you  jhall  have  all  manner  of  Peace,  I  will  inftancc 
 in  a  fourfold  Peace :  A  Peace  of  Thoughts  and  Defires  io  your  Souls : 
 A  Peace,  of  the  Elements  in  your  Bodies :  A  Peace  with  your  Fellow- 
 Creatures  round  about  you:  With  God  above  you. 
 
 1 .  Peace  in  your  Souls.  1 .  A  Peace  of  Thoughts.  God  knows  the 
 Thoughts  of  Man,  that  they  are  Fain,  faith  the  Pfalmift,  94.  1  r.  The 
 Undet  Handing  is  as  a  Rain-bow,  which  reprefents  in  itsfelf  a  Hundred 
 feveral  Colours,  not  true  Colours,  but  Appearances  only.  A  Hun- 
 dred Images  of  various  Objects  are  ever  ftarting  up  in  it,  which  are 
 ever  Fighting  and  Fading,  becaufe  they  are  Imperfect.  If  you  will 
 believe  Jefus  Chrift,  he  will  bring  forth  from  their  Eternal  Birth- 
 Place,    the  Originals  which  anfwer  thefe  Images,  which  fill,  which 
 
 S  f  fix 
 
(3H) 
 
 fix  them,  aud  fo  make  Peace  in  the  Multitude  of  your  Thoughts: 
 Chrift  is  oft  in  Scripture  compar'd  to  Wine  and  Marrow,  for  this 
 Reafon,  becaufe  he  heightens  and  makes  full  the  Images  of  Things  in 
 your  Mind.  2.  He  appeafeth  your  Defires.  Prov.  18.  i.  j±  Man  thr<? 
 Defire7  fcf*rating  himfelf,  intermedleth  with  all  Wifdom.  Defires  are 
 Seeds  of  the  Human  or  Divine  Nature  Town  in  us.  Thefe  like  Seeds 
 in  the  Earth,  are  breaking  themfelves  and  our  Hearts,  tii]  they  grow 
 up  to  all  that  which  the  Human  Nature  can  rife  to,  or  the  Divine 
 Nature  raife  us  to.  As  the  Sun  by  his  Beams  draws  forth  to  their 
 full  Maturity  the  Seeds  of  Natural  Things :  So  Chrift  alone,  (hiring 
 forth  thro'  Faith  upon  our  Hearts,  ripens  all  our  Defires  to  Perfecti- 
 on and  Peace.  Pfid.  37.  4.  Delight  thyfelf  in  the  Lor d,  and  he  frail 
 give  thee  thy  Heart's  dtfire. 
 
 2,  Peace.  Of  the  Elements  in  our  Bodies.  What  Infirmities,  Sick- 
 neffes,  Pains,  Tortures,  have  we  from  the  Jarrings  of  the  Elements 
 in  us  ?  When  the  Phyfitians  cannot,  Chrift  can  atone  thefe.  All 
 Tower  is  given  to  him  in  Heaven  and  Earthy  in  Soul  and  Body.  He 
 can  calm  the  Winds  and  Humours  in  our  little  Worlds  -7  as  he  did 
 the  Winds  and  Seas,  in  the  great  World. 
 
 Jam.  5.  14.  ?Tis  faid,  'the  Elders  by  Prayer  fhall  heal  the  Sick,  and 
 anointing  him  with  0,7.  The  Oil  of  Anointing  is  the  quickning,  the 
 t£»o>iniuv>  the  Life  making  Spirit*  If  we  had  this  Oil,  no  Phyfick 
 were  of  Value  compar'd  with  it. 
 
 3I  Peace  with  our  Fellow-Creatures.  Job's  Friend  tells  him,  Job.  5. 
 23.  That  he  Jhould  make  a  Covenant  with  the  Stones  of  the  Fields  if  he 
 would  acquaint  him f elf  with  God.,  which  is  done  by  Faith  in  Jefus  Chrift. 
 Reft  on  thy  Saviour's  Boforn,  and  he  will  infufe  a  Friendfhip  towards 
 thee,  into  the  hardeft  and  moil  fenfelefs  Things.  Prov.  16.  7.  If 
 a  Man's  ways  pleafe  the  Lord,  his  Enemies  (hall  be  at  Peace  with  him* 
 Without  Faith  it  is  impoffible  to  pleafe  God,  Heb.  1 1.  6.  Believe  on  the 
 Lord  Jefus,  pleafe  him,  and  thy  greateft  Enemies  fhall  pleafe  thee. 
 He  will  either  bind  up  their  Spirits,  like  Strings  on  a  Lute,  to  fuch 
 a  pitch  of  Sweetnefs  \  or  let  them  down  to  fuch  a  low  degree  of  Hu- 
 mility, that  they  fhall  be  in  tune  with  thee. 
 
 4.  Peace  with  God.  Rom.  5.  1.  We  have  Peace  with  Gadr  thro' 
 Faith  in  Jefus  Chrtfi.  Thrice,  yea  four  times  blefled  is  that  Man  thaC 
 believes  in  Jefus  Chrift.  Bleft  is  !e  in  all  Places,  for  he  hath  Peace 
 with  that  God,  who  fills  ali>  and  is  alone  every  where.  Bleft  is  he 
 at  all  Times,  Eternally  Bleft,  for  be  hath  a  Friendihip  with  that 
 God,  who  is,  who  was,  and  who  is  to  come,  who  inhabits  Eternity.  Bleft 
 is  he  by  all  Things,  for  he  is  in  a  League  of  Love  with  him,  whofe 
 Word  all  Things  obey.    Bleft  is  he  with  an  Infinitnefs  of  Blifs,  for 
 
 ha 
 
(  3'»5  ) 
 
 he  is  made  one  with  him,  who  is  compleatly  Infinite.  Thus  is' that 
 Man  bleft,  that  believes  on  Jefus  Chrift.  This  is  the  firft  Argument 
 to  perfuade  you  to  truft  in  Chrift.     He  will  give  you  an  Vniverfal 
 
 Fence. 
 
 2.  Arg.  thrift  is  fall  of  Love.  See  the  Sweetnefs  of  his  Love. 
 When  we  were  Miferable,  he  fet  himfelf  in  the  Depths  of  Mifery 
 below,  in  our  ftead.  When  he  is  Glorious,  he  ftands  in  thofe  Hea- 
 venly Glories,  in  our  ftead,  as  a  Figure  of  our  Perfons.  In  our 
 Griefs,  he  fuffers  us  to  be  but  Shadows  of  ourfelves,  he  bears  the 
 true  Perfon.  I  am  the  Man,  that  have  endured  Sorrows,  Lamen.  3.  1. 
 But  in  Joys  our  Perfons,  fhall  be  as  full  and  real  as  his  own.  Our 
 Life  is  hid  with~Chrift  in  God,  Colof.  3.3.  Can  you  ever  truft  your- 
 felves  tb  a  fweeter  Love,  a  more  lovely  Sweetnefs  ? 
 
 3.  Arg.  There  is  a  very  great  Nearnefs  between  yon  and  your  Savi- 
 our. The  Original  Life  and  Truth  of  thy  Perfon,  is  Eternally  in 
 Jefus  Chrift.  Thou,  as  thou  art  in  thyfelf,  compar'd  to  what  thou 
 art  in  Jefus  Chrift,  art  but  a  Shadow,  or  fecond  Draught  of  thyfelf. 
 The  Pi&ure,  and  the  Life,  Adam  and  Eve  in  their  firft  Creation, 
 Soul  and  Body,  a  Heart,  and  a  Thought,  have  not  fuch  a  Nearnefs 
 as  Chrift  and  you.  Do  not  then  doubt  or  fear  to  commit  yourfeives 
 entirely  to  your  Saviour.     So  I  have  concluded  this  life. 
 
 Vfe  2.  Confolation.  Ton  can  have  no  Grief,  for  which  you  may  not 
 have  a  Cure  m  Jefus  Chrift.  9  He  is  the  Wifdom  and  Power  of  God. 
 
 1.  Your  Saviour  is  the  Wifdom  of  God.  Perhaps  you  think  Peace  and 
 your  diftra&ed  Spirits,  at  furtheft  diftance,  meer  Contradictions  :  If 
 you  do,  yet  here  is  a  Cure  for  you  in  Chrift.  'Tis  the  exprefs 
 Property  of  Divine  Wifdom,  to  unite  Things  moft  diftant,  and  to 
 reconcile  Contradictions.  This  Wifdom  can  efpoufe  Joys  to  your 
 folitary  Soul  -,  and  this  Wifdom  is  your  Jefus. 
 
 2.  Chrift  is  the  Power  of  God.  You  that  think  it  an  impofilble  thing, 
 that  there  fhould  be  any  where  a  Comfort  great  enough  to  bring  to- 
 gether the  fcatter'd  Pieces  of  your  broken  Hearts,  come  hither,  and 
 fee  fuch  a  Comfort  here  in  Chrift.  Thofe  Things  which  we  impojfible 
 with  Men,  are  pfftble  with  God,  Matt.  ro.  16.  All  Things  ^are^ojfible 
 to  God.  Impoflibilities  themfelves  are  PolTibilkies  in  the  Power  of 
 God.  And  Poflibilities  lie  there  as  perfect  Accomplifliments :  For 
 Cod  is  a  pure  Aft.     This  Power  is  your  Jefus. 
 
 Believe  then  in  Jefus,  and  never  defpair  of  Happinefs.  Let  your 
 Faith  and  Hope  be  as  unlimited  as  their  Ground  and  Object,  Jefus 
 Chrift,  the  Wifdom,  the  Power  of  God  :  Let  your  Hope  of  Joy  from 
 your  Saviour  be  by  nothing  check'd,  till  fomthing  be  found  \o  give 
 check  to  the  Divine  Power  and  Wifdom. 
 
 S  f  2  Theft 
 
(3«0 
 
 Thefe  two  Store-Houfes  of  Joy  are  as  two  Breafls  of  Confolation 
 in  Chrift,  the  Univerfal  Image,  in  which  you  may  fee  lying  all  Ima- 
 ges of  Peace  and  Comfort,  triumphing  over  all  the  Images  of  Woe 
 and  Grief  wedded  to  thefe,  and  bearing  their  Image,  as  a  Wife  her 
 Husband's. 
 
 Poets  fable,  That  their  Goddefs  of  Wifdom  was  Born  in  the  Brain 
 of  her  Father,  without  a  Mother:  That,  their  God  of  War  and 
 Power,  was  Born  of  a  Mother  by  the  Smell  of  a  Flower,  without  a 
 Father. 
 
 Thus  they  had  their  confus'd  Dreams  of  Chrift.  He  is  the  Divine 
 Wifdom,  Born  Eternally  of  his  Father,  according  to  his  Divine  Na- 
 ture. He  is  the  Power  of  God,  Born  of  a  Woman  by  the  Breath- 
 ings of  the  Spirit,  without  a  Man,  according  to  his  Human  Nature. 
 
 Thefe  are  two  ftrong  Pillars  of  Comfort. 
 
 i.  A  Sad  Spirit  complain  s^  that  he  hath  indeed  a  Heart  and  Spirit 
 within  him  \  but  thefe  dead,  without  any  Principle  of  Truth,  Grace, 
 or  Peace.  Anfwer  thy  fad  Self  thus:  That  Jefus,  who  was  Born  of 
 a  Woman,  without  a  Man,  of  a  Virgin-Mother,  can  bring  forth  him- 
 felf  with  his  Glories  in  my  Barren  Heart,  without  the  Contribution 
 of  any  Created  Power, 
 
 The  Sun  brings  forth  Flowers  in  the  Earth,  from  foregoing  Seed  : 
 But  Beams  in  the  Air  have  their  Roots  only  in  the  Sun  itfelf.  Jefus 
 Chrift  brings  forth  Moral  Virtues  in  our  Hearts,  like  Flowers  in  the 
 Earth :  But  Divine  Graces  and  Joys,  like  Beams  in  the  Air,  whofe 
 Principles  are  only  in  himfelf. 
 
 2.  Fear  may  ftill  objett.  But  I  am  fo  far  loft  to  Goodnefs,  that  I 
 have  not  in  me  fb  much,  as  a  Suitablenefs,  or  Capacity,  for  any 
 ihing  Holy  and  Heavenly.  Anfwer  that  Fear  after  this  manner : 
 That  Jefus,  who  was  Eternally  Born  of  a  Father,  without  a  Mother, 
 can  become  the  Father  of  a  Divine  Birth  in  me,  tho'  I  have  in  myfelf 
 nothing  capable  of  it. 
 
 Adam  brought  forth  at  once,  a  Mother^  Wife  and  Daughter :  For 
 Eve  was  the  Mother  of  all  Living.  So  can  Chrift  bring  forth  in  thy 
 Spirit,  a  Divine  Spirit,  a  Divine  Self,  Divine  Graces  and  Comforts: 
 Divine  Graces  flowing  from  Life,  are  its  Daughters.  A  Divine  Life, 
 fenfibly  and  fweetly  pofTeffing  itfelf  in  thofe  Graces,  is  the  Spoufe  of 
 Chrift.  A  Divine  Spirit  is  the  fuitable  Principle  of  this  Life,  and  fo 
 the  Mother.  Thus  Chrift  can  at  once  bring  forth  in  thee,  Heavenly 
 Beauties,  a  Life  of  Capacity  to  enjoy  and  adtuate  thefe  }  a  fuitable 
 Principle  to  fyftaia  and  feed  that  Life.  Thus  I  conclude  this  fourth 
 Do&tia- 
 
(  VI  ) 
 
 Vfe  3.  Dire&ions  for  Believing  on  Chri/l. 
 
 1.  DiredL  Gain  a  Rational  Knowledge  of  Cbrifl  in  the  Letter, 
 
 2.  Diredr.   Live  in  a  Rational  Affent  and  Conformity  to  a  Rational 
 Knowledge  of  Cbrifl. 
 
 3.  Direft.  Vnfatisffd  with  this,  wait  in  this  for  a  Spiritual  Difcovery 
 of  Jefus  Cbrifl  in  yon. 
 
 Directions  to  a  Life  in  Heaven. 
 
 On  PHIL.   3.  2. 
 
 Our  Converfation  is  in  Heaven. 
 
 r.-T  I VE  continually  in  the  Exercife  of  the  moll:  Holy,  and  molt 
 I  j  Pretious  Faith  of  theGofpel. 
 Live  continually  m  the  A&ivity  of  Heavenly  and  Divine  Lore.- 
 
 3.  Keep  a  pure  Soul  in  a  pure  Body. 
 
 4:  Be  Spiritual  at  all  times,  in  all  Things. 
 
 1 .  Live  continually  in  the  Exercife  of  the  most  Holy,  and  mofl  Pretious 
 Faith  of  the  Gofpel. 
 
 This  is  the  firft  General  Dire&ion  to  a  Heavenly  Life.  John  11. 
 25.  The  Lord  preacheth  to  Martha,  lam  the  Refurretlion  and  the 
 Life.  He  that  believetb  in  me,  tho?  be  were  dead,  yet  jhall  be  live.  He 
 that  liveth,  and  believetb  in  me,  (hall  never  die.  Hear  this  BlefTed, 
 Love-breathing,  Life-giving  Voice  of  the  Son  of  God,  ye  dead  Souls, 
 as  ye  lie  in  your  feveral  Graves  of  Corruption.  Hear,  and  Believe, 
 and  Live.     Live  a  Life  of  Immortality  in  Heaven. 
 
 This  Scripture  bringeth  into  my  Mind  that  of  the  Pfal.  d8.  13. 
 Thai*  ye  have  lien  black  among  the  Pots,  yet  Jhall  ye  be  as  the  fiver  Wings 
 of  the  Dove,  with  Feathers  of  Gold.  Dear  Souls,  which  lie  among  the 
 Dunghills  of  the  Earth,  in  the  Filth  of  fiefhly  Lulls;  or  Earthty, 
 Covetous,  Ambitious  Minds,  which  lie  among  the  Devils  in  Hell, 
 burning  in  Wrath,  Enmity,  Guilt  or  Horrors,  Believe  ;  Faith  will 
 be  to  your  Souls  the  Silver,  and  Golden  Wings  of  the  Heavenly  Dove, 
 The  Righteoufnefs  of  your  Juftification  will  be  the  Gold  upon  your 
 VVings,  which  will  feine  glorioufly  in  the  Light  of  Heaven,   and  in 
 
 the. 
 
(3*8) 
 
 '■*he  Eye  of  God,  as  tlie  pureft  Gold,  when  the  Sun-beams  fall  upon 
 ■Jt.  The  Righteoufhefs  of  San&ification  will  be  the  clean  and  bright 
 Silver,  fair  as  the  Morn  upon  thofe  Wings.  On  thefe  Silver  and 
 Golden  "Wings  of  Faith  you  fhall  fly  from  the  midft  of  the  Dunghills 
 into  Heaven  itfeif,  and  there  reft  in  the  Bofom  of  God,  the  Father 
 of  Spirits. 
 
 I  fhall  draw  down  this  General  Dire&ion  into  four  Particular 
 ones. 
 
 I.  Receive ,  and  take  in  Jefus  Chrifiby  Faith,  at  all  times,  thro*  all 
 things,  Joh.  1.2  It  is  faid,  That  the  Lord  Jefus  ^i/*  Power  to  as  ma- 
 ny as  received  him,  to  become  the  Sons  of  God,  to  as  many  as  believed  on 
 his  Name.  The  Name  is  the  Perfon,  or  Nature  in  the  Language  of 
 the  Holy  Ghoft.  You  fee  here,  Believing  on  Chrift,  and  Receiving 
 Chrift,  to  fignifie  both  the  fame  thing.  But  how  doth  this  Receiving 
 of  Chrift  in  Believing,  make  us  to  live  in  Heaven  ?  You  will  eafily 
 underftand  that,  if  you  coniider  what  is  faid  of  the  Lord  Jefus,  Heb, 
 7.  2<5.  That  he  is  made  higher  than  the  Heavens,  In  what  Senfe  is  our 
 Blefled  Saviour  made  higher  than  the  Heavens?  Not  in  Place-,  for 
 when  once  you  pals  thefe  Material  and  Corporeal  Heavens,  Time 
 and  Place  are  no  more.  Spiritual  Snbflances  tranfcend  all  Meafures  of 
 Time  and  Place,  Eternity  is  thgir  Duration,  and  the  Eternal  Sprit, 
 God  himfelf  is  their  Place,  Our  Glorify'd  Jefus  is  made  higher  than 
 all  the  Heavens  Corporeal,  and  Incorporeal,  Vifible,  or  invifible  in 
 Light,  Beauty,  Majefty,  Virtue,  Power,  Joy,  Greatnefs,  Glory,  in 
 the  Height  of  every  Excellency.  And  as  the  higheft  Heaven  con- 
 tained the  lower  Heaven  within  itfeif;  fo  the  Lord  Jefus  made  high- 
 er than  the  Heavens,  hath  all  the  Heavens,  with  all  their  Joys,  Great- 
 nefies  and  Glories  within  himfelf ;  but  beneath  the  Joys,  Greatnefles 
 and  Glories  of  his  own  more  than  Heavenly  Perfon. 
 
 Add  another  Scripture  to  this,  which  fetteth  forth  the  Perfon  of 
 Chrift.  Col.  1.  19.  It  f leafed  the  Father,  that  in  him  all  Fnlnefs  fhonld 
 dwell.  The  Words  in  Greek  may  Properly  and  Grammatically,  with 
 a  fweet  Senfe  in  Divinity,  be  render'd  thus;  Ail  Fulnefs  -was  well 
 yleafed  to  dwell  in  him.  All  Fulnefs  dwelt  in  this  Beloved  Perfon,  in 
 this  Great  and  Glorious  Perfon  of  Jefus,  with  perfect  Complacency, 
 at  large*,  in  full  Delight,  State,  Majefty.  The  Father,  in  this  Verfe 
 is  put  in  by  the  Tranilators. 
 
 If  you  look  upon  the  Context,  you  will  fee  plainly,  that  by  all  Ful- 
 nefs here  is  meant  the  Fulnefs  of  ail  Things  on  Earth,  and  in  Heaven; 
 Vifible  or  Invifible.  The  Fulnefs  of  all  Mankind,  and  of  all  the  An- 
 gels, Thrones,  Principalities  and  Powers;  the  Fulnefs  of  the  firil 
 Creation,   and  of  the  new  Creature,  of  the  Refurre&ion  from  the 
 
 Dead  j 
 
(  V9  ) 
 
 Dead;  the  Fulnefs  of  all  Things  in  Niature,  Grace  and  Glory ;    the* 
 Fulnefs  of  the  Earthly  Paradife  below,  and  of  the  Heavenly  Paradifc 
 
 above. 
 
 This  is  that  Jefus,  who  perfuadeth,  who  encreateth  you,  with 
 Tears  of  Blood  trickling  from  his  Heart,  with  the  moft  Heavenly 
 Perfuafions  and  Entreaties  flowing  from  his  Lips,  with  KifTes  of  Di- 
 vine Love,  to  believe  on  him,  to  fee  him,  receive  him,  take  him  in- 
 to your  Bofoms,  by  Believing,  at  all  Times,  in  all  Things.  At  all 
 Times,  in  all  Things,  he  lieth  at  wait  tocatch  your  Hearts  \  he  wait- 
 eth  to  be  taken  into  your  Hearts.  But  what  do  you  take  in,  when? 
 you  take  in  Jefus  Chrift  ?  Heaven  ?  Nay  more  :  You  take  in  him, 
 who  is  higher  than  all  Heavens ,  who  comprehendeth  all  Heavens  in  himfelf* 
 
 Ephef.  3*  17.  Jefus  Chrifl  is  laid  to  dwell  in  our  Hearts  by  Faith.  Faith 
 giveth  Jefus  C'mft  an  Habitation,  a  Dwelling-place  in  our  Hearts. 
 When  thou  believeft,  thou  holdefl  him  in  thine  Heart,  whom  the 
 Heaven  of  Heavens  cannot  hold,who  holdeth  the  Heaven  of  Heavens, 
 all  the  Heavens  in  hinifelf.  When  thou  believed,  thou  haft  him  dwel- 
 ling in  thine  Heart  in  perfect  Pleafure,  in  whom  all  Fulnefs  dwelleth, 
 While  thou  a&eft  Faith,  this  Prince  of  Heaven'y  Life,  this  Lord  of 
 Heavenly  Glory,  this  Heaven  of  Heavens,  this  Heaven  above  all 
 Heavens  entreth  into  thine  Heart,  dwelkthin  thine  Heart,  converf- 
 eth  with  thee  there,  in  every  lmagfe  of  Things.  Is  not  this  to  be 
 in  Heaven,  to  live  in  Heaven,  to  have  fuch  a  Heaven  as  this  within 
 ourfelves,  to  retire  into  when  wepleafe?  Nay,  to  be  continually 
 opening  and  overfpreading  us? 
 
 1  will  enforce  this  Dire&ion  with  another  Scripture.  Job.  6.  57.1 
 As  the  living  Father  hath  fent  me,  and  I  live  by  the  Father  \  fo  he  that  eateth 
 me,  Jhalllive  by  me.  Here  you  have  Believing  on  Chrift  expreft  by 
 Eating  Chrift.  What  a  fweet,  intimate,  full  way  of  taking  in  our 
 Beloved,  our  Glorify'd  Saviour  is  this,  to  Eat  him?  How  pleafant  h 
 the  Tafte  and  Relifh  of  him  upon  our  Palates?  How  rightly  doth  he 
 go  down,  anfwering  and  fatisfying  all  our  Appetites,  feafting  and 
 filling  all  our  Faculties  with  their  moft  proper,  moft  dedr'd,  deareffc 
 Food,  and  trueft,  fwee teft  Good?  How  univerfally,  how  intimately 
 doth  it  pafs  and  penetrate  into  all  Parts,  as  their  Heavenly  Bread 
 and  Wine,  both  in  one,  making  them  to  nourilh,  and  to  flourifh^ 
 making  himfelf  one  Subftance  and  Spirit  with  them,  making  them  all 
 Spirit  and  Life  in  him.  Divines  teach  us,  That  one  part  of  the  Hap- 
 pinefs  of  our  Glorify'd  Bodies  at  the  Refurreftion,  fhali  confift  in 
 this,  that  the  fweeteft  Relifh  of  the  moft  excellent  Meats  and  Drinks,, 
 of  the  moft  delicate  Fruits,  with  the  Heavenly  and  Spiritual  Refiner. 
 oefs>  (hall  lie  continually  upon  their  Palates,    rais'd  to  the  higheft: 
 
 Pitch* 
 
(  33°  ) 
 
 Pitch,  and  moft  purify'd  Strain  of  Senfation.'  This  (hall  be  a  perpe- 
 tual and  Paradillcal  Feaft,  compos'd  of  all  the  richeft  Delicacies  of 
 the  Paradife  above  in  the  thitd  Heavens,  the  fublimeft  Extrafr  of 
 them  all.  How  is  all  this,  and  infinitely  more,  comprehended  in  this 
 one  fhort  ExprefBon  of  Eating  Chrift?  What  unexpreffible  Tafles, 
 and  Relilhes  of  the  higheft,  the  moll  univerfalSweetnefs,  of  all  Kinds 
 and  Degrees  of  Sweetnefs,  collected  into  one,  exa&ly  diftinguifh'd, 
 and  moft  diftinftly  enjoy'd  in  that  one  Feaft,  the  Senfe  and  Soul  of  a 
 Believer  uncefTantiy  by  Day  and  by  Night,  while  he  is  uncelTantly 
 Eating  Chrifl:,  taking  in  Chrifl:  by  the  Exercife  of  his  Faith  upon 
 him  ? 
 
 But  now  that  I  have  brought  you  to  fuch  a  Feaft,  let  us  not  fo  fud- 
 denly  part  5  let  us  Hay  awhile-,  let  us  fit  down  and  Eat. 
 
 You  have  a  Companion  here:  As  the  Father  hath  fent  me,  and  I 
 live  by  the  Father :  fo  he  that  eateth  me,  (hall  live  by  me.  What  an  As, 
 what  a  So  are  thefe  ?  What  a  Pattern,  what  a  Parable  ?  What  an 
 Anfwer  to  the  Pattern  ?  The  Father  fendeth  forth  Chrifl:  \  Chrifl  is 
 eaten  by  a  Saint  ;  Chrifl:  livcth  by  the  Father  \  a  Saint  liveth  by  Chrift; 
 and  thefe  anfwer  one  another.  The  firft  Pa?t  of  the  Companion  is 
 this:  As  the  Father  hath  fent  Chrift,  fo  a  Believer  eateth  Chrifl:.  But 
 you  will  fay,  Whit  Proportion  or  Agreement  is  there  between 
 thefe  two,}  The  Father's  Sending  Chrifl:,  A  Believer's  Eating 
 Chrifl:  ? 
 
 I  muft  make  way  for  your  underftanding  this,  by  premidng,  that 
 there  are  four  Seafons  of  the  Father's  fending  Chrifl.  1.  In  Eternity,  as 
 he  is  the  Son,  the  fecond  Perfon  in  the  Trinity,  begotten  of  the  Fa- 
 ther. 2.  At  his  Incarnation,  when  the  Word  was  made  Flefh,  the 
 Mother  being  on  Earth,  but  the  Father  of  the  Divine  and  Miracu- 
 lous Birth  in  Heaven.  3.  At  his  Baptifm,  when  by  the  Defcent  of 
 the  Dove  upon  him,  as  a  Figure  of  his  invifible  Anointing  with  the 
 Holy  Ghoft  in  great  Power  and  Glory,  he  was  fent  forth  in  his  pub- 
 lick  Miniftry.  4.  At  his  Afcenfion,  when  he  receiv'd  the  Fulnefs  of 
 the  Spirit,  which  was  fent  forth  into  the  Spirits  and  Bodies  of  the 
 Saints,  yea  into  the  whole  Creation,  in  the  Perfon  of  the  Holy  Ghoft, 
 and  fo  in  the  full  Power,  Glory  and  Majefty  of  all  the  three  ever 
 Bleffed  Perfons. 
 
 Now  I  will  exclude  none  of  thefe  Millions,  or  Sendings  of  Chrift 
 
 by  the  Father.     Yet  I  humbly  conceive  the  firft  and  principal  to  be 
 
 principally  intended,  as  that  on  which  all  the  other  depend.     Befides 
 
 that,  it  is  the  Eternal  Sonlhip  of  the  Lord  Jefus,   as  he  fprings  from 
 
 the  Father,  on  which  is  founded  the  Soulhip  of  all  the  Saints,  as  they 
 
 fpring  from  Jefus  Chrift. 
 
 This 
 
(  V1  ) 
 
 This  being  premised,  I  have  now  fix  fliort  Notes  to  prefent  to 
 you  upon  che  Father's  fending  forth  Chrift,  that  you  may  under /land 
 the  Parallel  and  Refemblance  between  that,    and  a  Saint's  Eating 
 
 Chrift. 
 
 i .  The  Father's  fending  forth  of  Chrift,  is  the.  Heavenly  and  Divine 
 Generation  of  Chrift  by  the  Father. 
 
 2.  The  Father  fendeth  forth  Christ  from  himfelf  within  himfelf  As 
 Jefus  Chrift:  cometh  forth  from  the  Heaven  of  the  Divine  Nature,  To 
 he  is  ever  in  Heaven.  As  he  cometh  forth  from  the  Bofom  of  the 
 Father,  fo  he  is  ever  in  his  Bofom. 
 
 3.  The  Father's  fending  Chris!  is  a  cent  inn  d  and  continual  <Acl*  As 
 the  Sun  fendeth  forth  ics  Light  within  itfelf,  from  one  End  of  the 
 Creation  unto  the  other  -,  fo  is  the  Father,  from  Eternity  ro  Eterni- 
 ty, by  one  Eternal  Act,  fending  forth  Jefus  Chrift,  who  is  the  Bright* 
 nefs  of  his  Glory,  and,  as  it  were,  the  incomprehenhble  Light  of 
 the  Godhead,  within  itfelf,  and  without. 
 
 4.  The  fending  forth  of  Chrift  is  the  only  AH  of  the  Father.  God 
 the  Father  doth  nothing  from  Eternity  to  Eternity,  but  bring  forth 
 Jefus  Chrift. 
 
 As  his  other  Works  are  brought  forth  by  him,  thro'  him,  ia 
 him. 
 
 5.  The  Father's  fending  Christ ,  fending  himfelf  into  Christ,  fending 
 himfelf  in  Chrift,  are  all  the  fame  Act,  the  fame  Thing,  For  the  Fa- 
 ther bringeth  himfelf  in  his  Son,  into  an  EfTential  Image  of  himfelf, 
 which  is  the  fame  Eflence  and  Subftance  with  himfelf  in  a  diffind 
 Perfon. 
 
 6.  Laftly.  The  Father's  fending  Chrift,  the  Father's  giving  himfelf  to 
 Christ,  Chrift' s  receiving  himfelf  in  his  Sonjhip  from  the  Father,  Christ's 
 receiving  the  Father,  Cnrisfs  eating  the  Father,  are  all  the  fame  Heavenly 
 and  Divine  Alt,  diftinguifh'd  within  itfelf  by  various  Relations  and 
 Refpccts  to  itfelf. 
 
 As  Divines  fay  of  the  Creation:  The  Aft  of  Creating  in  its  Prin- 
 ciple, that  is  in  God,  is  Godi  in  its  Term  or  Bound,  that  is  in  the 
 Creature,  is  the  Creature  :  So  in  the  Divine  Generation,  the  fame 
 A&  In  ics  Principle^  in  the  Father,  is  the  Father,  bringing  forth 
 Chrift  himfelf  into  Chrift,  himfelf  in  Chrift;  and  in  its  1  erm  or 
 Bound,  in  Chrift,  is  Chrift,  fpringing  from  the  Father,  taking  in 
 the  Father,  and  eating  the  Father,  being  at  once  born  of  rhe  Father, 
 and  nourifh'd  by  the  Father.  In  like  manner  the  Lord  J  efus  fendexh 
 forth  a  Chriftian  from  himfelf,  within  himfelf,  and  himfelf  together 
 with  the  Heavenly  Birth,  as  both  its  Life  and  the  Nouriftimenr  of  its 
 Life.    Ia  like  manner  a  Believer  receiveth  his  own  Divine  Beng, 
 
 T  I  and 
 
(  p* ) 
 
 and  his  Beloved,  both  in  one.  In  like  manner  by  a  conftant  Ema- 
 nation from  Chrift,  a  conftant  Reception  from  Chrift,  a  Saint  every 
 Moment  by  Believing,  at  once  is  born  of  Chrift,  and  eateth  Chrift. 
 
 To  conclude  this  Part  of  the  Comparifon :  The  Lord  Jefus  from 
 Eternity  fpringeth  up  frelh  and  new  out  of  the  Bofom  of  the  Father, 
 taketh  the  Father  into  his  Bofom,  as  the  inseparable  Principle,  Power, 
 Nourifliraent,  Delight  of  his  Perfon,  and  fo  eateth  the  Father  after 
 a  Spiritual  and  Divine  manner. 
 
 In  the  Similitude  of  this  Glorious  and  Blefled  Myftery,  a  Believer 
 rifeth  up  frefli  and  new  out  of  the  Bofom  of  his  Dear  Bridegroom, 
 and  within  his  Bofom  every  Moment  from  his  firft  Heavenly  Being 
 in  Eternity  to  Eternity.  In  the  fame  Aft  he  taketh  in  Jefus  Chrift 
 into  bis  Bofom,  into  his  Bowels,  as  the  undivided  Companion  of  his 
 Divine  Being,  as  the  undivided  Principle,  Truth,  Life,  Strength, 
 Beauty,  Sweetnefs,  as  the  only  univerfal  Fulnefs  of  it.  Jefus  Chrift 
 is  his  Eternal  Element  and  Aliment.  He  is  born  of  Chrift,  and  eateth 
 Chrift  both  in  one.  A  Saint  is  bred  of  Chrift,  fed  wich  Chrift,  feafteth 
 on  Chrift,  and  all  in  Chrift,  and  ail  every  Moment  in  the  Exercife  of 
 his  Faith. 
 
 The  fecond  Part  of  the  Comparifon  lieth  in  thefe  Words  ^  I  live 
 by  the  Father :  He  that  eateth  me,  liveth  by  me.  I  (hall  endeavour  to 
 make  this  plain  to  you  by  four  fhort  Notes  upon  it. 
 
 I .  Chrift  fo  liveth  by  the  Father,  that  he  liveth  in  the  Father. 
 
 a.  Chrift  Jo  liveth  by  the  Father,  that  the  Father  liveth  in  him. 
 
 3.  The  Father  and  Chrift  live  both  one  Life. 
 
 4:  Chrift  fo  liveth  by  the  Father,  that  the  Father  putteth  forth  all  the 
 Virtues  and  Operations  of  the  Divine  Life,  in  their  utmoft  Vigour,  in 
 their  brighteft  Splendor,  in  their  moft  heightned  SweetnefTes,  in 
 their  richeft  Varieties  in  the  Perfon  of  Chrift*  Thus  he  that  loveth 
 Chrift,  eateth  Chrift. 
 
 1.  He  liveth  in  Chrift  :  Abide  in  me. 
 
 2.  Chrift  liveth  in  him  :  And  1  in  you,  Joh.  15.  5. 
 
 3.  Chrift  and  a  Saint  live  both  one  Life.  I  live  not,  but  Chrift  liveth 
 in  me  ,  and  the  Life  that  I  live,  is  by  the  Faith  of  the  don  of  God,  who 
 bath  loved  me,  and  given  himfelf  for  me,  Gal.  2»  20.  Faith  and  Spiri- 
 tual Love  both  agree  in  this,  that  they  make  two  one  Beautiful  and 
 Blefled  Spirit,  while  they  both  live  one  Divine  Life  of  the  higheft 
 Beauty  and  BlefTednefs  in  the  Bofom  of  each  other. 
 
 4.  Chrift  poureth  forth  ail  the  unfearchable  Riches,  and  endlefs  Trea- 
 fares  of  Divine  Graces  and  Glories,  of  all  Heavenly  Virtues,  Lights, 
 Beauties,  Sweetncflls,  which  are  unmeafurably  heap'd  together  in 
 one  Mafs  of  Bkfledaefs  in  his  oas  moft  Blefled  Life,  in  the  Bofom 
 
 and 
 
( m  ) 
 
 and  Perfoft  of  each  Salrtt.^  As  choice  Meats  iafufe  all  their  pleafant 
 Taftes  and  Relifhes  diflinclly  upon  the  curious  Palate  of  the  Eater, 
 and  diffufe  all  their  Virtues  diftin&ly  thro'  all  his  whole  Body,  mak- 
 ing it  to  live  in  their  Powers  and  Properties  \  fo  is  the  Lord  Jcfus 
 eaten  by  a  Saint  in  Believing ;  fo  doth  the  Lord  Jefus  diftin&ly 
 unfold,  infufe,  diffufe  all  his  unexpreffible  Sv/eetnefl'es,  unvalu- 
 able,  incorruptible  Virtues,  Almighty  and  all  Glorious  Powers  in 
 every  Pare  of  a  Believer,  to  be  the  Life  and  the  Feaft  of  every  Part 
 Eternally. 
 
 I  have  been  all  this  while  but  preparing  and  fetting  forth  this 
 Heavenly  Feaft  for  your  Underftandings  and  Affe&ions,  that  they 
 might  both  freely  feed  upon  it.  Now  let  me  in  a  few  Words  per- 
 fuade  you,  and  prefs  you  to  Eat  of  it.  I  fhall  fpeak  to  two  forts  of 
 Perfons.  You,  who  have  believ'd,  who  have  tailed,  and  do  know 
 what  Pretious  Food,  what  a  Heavenly  Feaft  the  Lord  Jefus  is,  eat 
 continually  of  the  moft  Delicious  and  moft  Divine  Fruit  of  this  Tree 
 of  Life.  Eat  continually  of  Angels  Food  :  Let  ail  your  Life  be  a 
 Heavenly  Feaft  upon  this  Lamb  in  the  midft  of  the  Throne  of  God, 
 where  the  Heavenly  Lamps  before  the  Throne  give  Light  to  the 
 Feaft,  and  all  the  Angels  in  Heaven,  with  their  Golden  Harps,  make 
 Mufick  to  you,  with  their  Golden  Vials  full  of  fweet  Odours,  make 
 a  Perfume  for  it.     Is  not  thus  to  live,   to  live  in  Heaven  ? 
 
 The  Life  of  the  Glorify'd  Saints,  and  the  Angels  of  Glory  in 
 Heaven,  is  to  feaft  upon  the  Heavenly  Perfon  of  the  Lord  Jefus,  the 
 Supream  Spirit  of  all  Excellencies,  which  hath  ail  the  Springs  and 
 Treafures  of  Life  in  himfclf. 
 
 This  alone  will  make  thee  Fair,  Flourifhing  and  Fruitful  in  every 
 inward  or  outward  Good.  Eat  Chrift  continually  by  a  continual  A& 
 of  Faith,  and  thou  (halt  at  once  take  in,  feed,  ftrengthen,  heighten, 
 ad,  enjoy  every  Divine  Truth,  Grace,  Comfort,  Delight  and  Glo- 
 ry of  Heaven  and  Earth:  For  all  Fulnefs  dweileth  in  Jefus  Chrift,  at 
 the  Full  of  all  its  Beauty,  Life  and  Pleafantnefs. 
 
 When  any  Part  of  Heaven  receiveth  the  Sun  into  itfelf,  it  receiv- 
 eth  him  fliining  with  all  his  Beams,  (hedding  abroad  all  its  fweet  In- 
 fluences, filling  the  Heavens,  Air,  Earth,  with  his  cheering  Light, 
 and  enlivening  Virtues:  So  when  thou  takeft  Jefus  Chrift  into  thine 
 Heart,  thou  takeft  him  in,  fhining  with  all  Evangelical  and  Divine 
 Truth,  as  the  Brightnefs  of  the  Godhead  in  his  Face,  fending  forth 
 into  thy  whole  Man,  and  thro'  thee  into  all  Things  round  about 
 thee,  his  Heavenly  Beams,  Influences,  Virtues,  Operations,  to  make 
 all  new,  pure,  pleafant  with  Immortality  and  Glory.  Thus  1  have 
 fpoken  to  one  fort  of  Perfons. 
 
 Tt2  If 
 
(  £24  ) 
 
 Ff  there  be  any  that  hear  me,  as  where,  in  what  Aflemblies  arc 
 there  not  many  fuch,  itthoiv  who  readeft:  this,  arc  one  of  thole, 
 who  have  not  yet  believ'din  the  Name  of  the  Lord  Jefus,  who  have 
 not  yet  tafted  how  Defifable  and  Delicious  a  Meat,  how  Rich  and 
 Divine  a  Food  our  Chrift  in  Glory  is,  to  you  I  now  direft  my  Words. 
 Behold  a  Heavenly  Difh  prepar'd,  the  Prince  or  Life,  of  Love,  of 
 Glory  drefs'd  in  his  own  moir  pretious  Blood,  ail  the  Excellencies 
 and  Joys  of  Heaven  and  Eternity  heap'd  upon  him,  heap'd  up  round 
 about  him.  This  Feaft  is  prepar'd  for  you,  for  thee  who  hearefi, 
 who  readeft:.  The  fweet  and  blefled  Spirit  of  Grace  is  now  fenc 
 forth  to  entreat  thee,  to  take  thee  by  the  Hand,  to  lead  thee,  to 
 compel  thee  to  (it  down  and  Eat.  -Eat  freely,  Eat  abundantly,  O 
 my  Friend,  O  my  Son,  faith  the  Eternal  Spirit,  Eat,  and  thy  Soul 
 fhall  be  fatisfy'd-..  This  is  the  Bead  of  Heaven,  the  Staff  of  all  Hea- 
 venly Strength  This  is  the  Wine  of  the  Bridegroom  and  his  Ban- 
 queting- Ho ufe,  in  which  there  can  be  no  excefs.  Eat,  Drink,  take 
 thy  Fill  of  Loves,  of  all  LovelinefTes  and  Lovely  Things. 
 
 Say  not,  I  want  Preparations,  Qualifications  to  make  me  fit  for 
 Chrift.  I  am  not  Humbled  enough;  I  have  no  Senfe  of  Sin  ;  1  am 
 Dead  in  Sin.  Take  in,  Eat  this  Honey,  and  this  Honey-Comb,  the 
 Lord  Jefus,  by  Believing-,  He  lhall  enlighten  thine  Eyes,  and  en- 
 liven thy  Heart  \  He  (hall  be  a  Life  of  Beauty  and  Comeiinefs  to  thee^ 
 He  fhall  be  the  Light-  of  Life,  the  living  Light  in  thy  Underftand- 
 ing,  the  Life  of  Love,  of  a  loving  lovely  Softnefs,  Tendernefs, 
 Meeknefs,  Purity,  unfpotted,  Dove-like  Chaftity  in  thy  Will  and 
 Affections.  He  (hall  be  the  Life  of  every  Grace,  every  Comfort, 
 every  Saving-good  in  thy  whole  Perfon,  and  thy  whole  Life.  He 
 that  eateth  of  me,  Jhali  live  by  me,  faith  our  Lord  Jefus,  even  as  the 
 Father  hath  fent  me,  and  I  live  by  the  Father ,   Joh.  6,  57. 
 
 When  Jefus  Chrift:  enters  into  thy  Soul,  he  fhall  be  fweeter  than 
 Honey  to  thy  Tafte;  he  fhall  be  livelier  than  ten  thoufand  Springs 
 of  Life  in  thine  Heart.  He  fhall  be  to  thee  more  than  all  Dedres, 
 than  all  the  Deflres  of  Men  or  Angels.  Do  not  they  now  live  in 
 Heaven,  who  by  this  continual  receiving  and  taking  in  of  Chrift:,  are 
 continually  taking  in  more  than  Millions  of  new  Heavens?  Thus 
 much  for  the  firfl  particular  Direction  in  Believing. 
 
 2.  Go  forth  out  of  yonrfelves,  the  Flejh,  the  Earth,  the  whole  Worlds 
 every  thing  of  the  Creature  into  Chrift.  This  is  another  principal  A& 
 pf  Faith.  Joh.  6.  35.  JeQts  faid  unto  them,  I  am  the.  Bread  of  Life, 
 (or  the  living  Bread.)  He  that  Cometh  unto  me  flwll  never  hunger,  and 
 be  that  believeth  on  me  fhall  never  thirft.  Coming  to  Chrift:,  and  Be- 
 lieving on  Chrift,   are  here  the  fame  thing.    But  to  believe  is  not 
 
 only 
 
C  3*5  ) 
 
 only  to  come  to  Chrift  ^  it  is  to  enter  into  Chrift,  as  Noah  entred 
 into  the  Ark,  when  God  (hat  him  in  there  from  the  Deluge,  that 
 came  upon  the  whole  World  ;  as  Mofes  went  into  the  Clift  of  the 
 Rock,  and  was  hid  there  by  the  Hand  of  God  covering  him,  while 
 the  Attributes  of  God  pafs'd  before  him  in  the  fevere  Majefty,  and 
 fearful  Glory  of  the  Law.  So  Jefus  Chrift  exprefleth  the  Life  of 
 Faith,  J  oh.  15.4.  Abide  in  me. 
 
 Now  I  (hall  make  it  plain  to  you,  that  by  going  forth  out  of  all 
 Things,  you  go  into  Heaven  ;  and  by  abiding  in  Chrift,  you  con- 
 tinue in  Heaven,  from  Col.  2.  9.  In  whom  (that  is  in  Chrift)  the  Ful- 
 nefs  of  the  Godhead dwelleth  bodily,  and  in  him  ye  are  alfo  compleat.  To 
 bring  this  Scripture  to  my  Purpofe,  which  is  to  let  you  fee,  than 
 this  is  the  way  to  live  in  Heaven,  to  be  continually  in  the  Exer- 
 cife  of  that  Ad  of  Faith,  which  carrieth  us,  as  upon  the  Wings  of 
 the  Dove,  out  of  every  thing  into  Chrift.  I  (hall  give  you  five  fhorc 
 Notes  upon  this  Scripture. 
 
 1.  The  Fulnefs  of  the  Godhead,  mentioned  in  this  place,  comprehends 
 A  four '-fold  Fulnefs  in  it. 
 
 i.  The  Fulnefs  of  the  Divine  Sub  fiance,  or  ElTence  oppos'd  to  the 
 Emptinefs  of  the  Creature.  2.  The  Fulnefs  of  the  Trinity,  of  the  three 
 Perlbns  in  the  Godhead,  the  whole  Company,  the  entire  Society  in 
 the  Eternal  Palace  of  the  Divine  Nature.  3.  The  Fulnefs  of  the  Di* 
 vine  Attributes  and  Excellencies,  the  Finilhing  and  Perfections  of  all 
 Divine  Glories,  the  full  Number  of  all  the  Divine  Excellencies  and 
 Attributes,  like  the  Stars  in  Heaven,  no  one  wanting,  every  Excel- 
 lency at  the  full  Height  of  Glory,  like  the  Sun  in  its  Strength,  ne- 
 ver waxing  nor  waning,  never  in  any  Eclipfe,  or  under  any  Cloud, 
 never  Riling  nor  Setting.  4.  The  Fulnefs  of  the  Heavenly  Court,  and' 
 Train  of  all  the  Works,  and  Operations  of  the  Godhead,  of  all  the 
 PolTeflions  and  Inheritances,  of  all  the  Joys  and  Glories  of  God  in 
 the  Creature,  the  full  Company  of  ail  Saints  and  Angels,  the  Fulnefs 
 ot  Heaven  and  Earth,  as  they  bear  a  Divine  Figure,  as  they  have  a 
 Divine  Splendor  upon  them,  as  they  are  the  forming  of  the  Divine 
 Spirit,  and  continual  Emanations  from  the  Divine  Glory.  This  is 
 the  four- fold  Fulnefs  of  the  Godhead,  which  dwelleth  in  Chrift. 
 
 2.  The  Fulnefs  of  the  Godhead  dwelleth  in  Chrift.  God  is  in  Chrift  at 
 Home,  in  R^eft,  in  perfect  Liberty,  unveiFd,  in  the  free  Difcovery  _ 
 of  himfelf,  in  the  free  Exercife  and  fuil  Enjoyment  of  his  own  Spirit, 
 as  the  Height  of  all  Power,  Pleafure  and  Gloi  y,  like  a  King  in  his 
 Palace.  There  is  the  conftant  Prefence  of  the  Godhead,  and  there  is 
 God  at  eafieft  Accefs,  in  hisfreeft  and  mod  familiar  Converfation  in 
 Chrift.    O  Saints,  you  may  ever  find  your  God  in  Chrift ;   you  may 
 
 always., 
 
*ifway3  fee  him,  and  fpeak  with  him  ;  you  may  be  free  and  familiar 
 with  the  moft  excellent  Majeity,  with  the  Divine  Glory  inks  higheft 
 Exaltation  here  in'  Chrift. 
 
 3.  The  Fdnefs  of  the  Godhead  dwelleth  bodily  in  Chrift.  Body  is  here 
 to  be  underftood  in  char  Senfe,  in  which  it  is  oppos'd  to  a  Shadow. 
 This  is'manife-ft  in  the  following  Verfe  of  this  Chapter  :  Thefe  are 
 the  Shadow,  but  the  Body  is  of  Chrift^  Col.  2.  17.  So  the  Body  import- 
 ed) three  Things,  which  are  its  Advantages  and  Eminencies  above  a 
 Shadow. 
 
 1.  The  Godhead  dwelleth  fubftantially  in  Christy  not  after  a  lhadowy 
 manner,  as  in  all  the  Creatures ;  but  as  in  its  own  proper  Body. 
 
 2.  The  Godhead  dwelleth  in  Chrift  clearly  y  not  obfeurely  or  darkly, 
 as  in  a  Shadow.  The  Stuff  or  Matter  or  which  a  Shadow  is  made,  is 
 Darknefs ;  fo  are  all  the  Creatures  Figures  of  the  Godhead,  form'd 
 upon  Darknefs.  Chrift  is  the  Brightnefs  of  the  Glory  of  God,  God 
 dwelling  in  his  own  pure  and  tranfeendent  Light,  the  Image  of  God 
 in  a  Divine  Light,  drawn  upon  a  Table  of  Light,  the  Light  of 
 -Life. 
 
 3.  God  dwelleth  in  Chrift  diftinttly,  not  confufedly^  as  in  a  Shadow. 
 All  the  endlefs,  innumerable  Varieties  of  the  Godhead,  do  moft  ex- 
 actly, with  their  juft  and  full  Diftindtions  dwell  together,  difplay 
 themfelves  at  once  in  one  ravifhing  Face  of  the  moft  fublime  and  uni- 
 verfal 1  Beauty,  to  every  Spiritual  Eye,  enter  at  once  in  one  My- 
 fterious  Dance  of  the  higheft  Loves  and  Delights  into  a  Spiritual 
 Heart. 
 
 4.  A  Believer  is  in  Chrift  in  the  midB  of  this  Divine  Fdnefs. 
 
 5.  A  Believer  is  Com pie at  in  dl  this  Fulnefs  in  Chrift.  It  is  remark- 
 able, that  thofe  two  Words,  Fdnefs  in  the  foregoing  Verfe,  and 
 Compleat  in  the  following,    are  Radically  and  Eflfentially  the  fame  in 
 
 'Greek.  The  Holy  Spirit  feemeth  to  intend  a  Relation  of  them  each 
 to  other,  as  if  he  would  plainly  teach  us,  that  the  Fulnefs  of  the 
 Godhead  dwelleth  in  Chrift,  to  this  end,  that  the  Saints,  by  Believ- 
 ing, entring  into  Chrift,  might  be  Compleat  *,  or  as  the  Word  more 
 properly  and  plainly  fignifieth,  might  be  fill'd  with  the  fame  Fulnefs 
 of  the  Godhead  in  him,  together  with  him. 
 
 *Tell  me  now,  Is  not  this  to  live  in  Heaven,  to  live  by  Faith  in 
 him,  in  whom  the  Fulnefs  of  the  Godhead  dwelleth?  Beloved  Souls, 
 who  are  yet  in  your  Sins,  doth  not  this  allure  you  to  Chrift  ?  He, 
 who  is  the  Habitation  of  the  Godhead,  openeth  his  Bofom,  bis 
 Heart  to  you,  that  you  may  enter  in  by  Faith  *,  and  fo  he  may  be- 
 come an  Habitation  to  you  alfo.  He,  in  whom  all  the  Fulnefs  of  the 
 .Godhead  dwelt  Eternally,   emptied  himfelf  of  kail,   that  he  might 
 
 come 
 
(  1*7  ) 
 
 come  and  feek  you  thro*  the  DarknefTes,   the  Wildernefles  of  Sm»  < 
 Death,   and  a  Wrath  burning  to  the  netherraoft  Hell,  to  take  you 
 from  the  midft  of  thefe,   and  give  you  a  Habitation  in  himfclf.     He 
 is  again  afcended  thither,  where  he  was  at  firft  :   He  hath  the  Fulnefs 
 of  the  Godhead  dwelling  in  him,  as  at  the  firft :  Yet  he  wooeth  thee. 
 He  layeth  open  all  this  Divine  Fulnefs  to  thee,   O  Saint,  O  Sinner, 
 to  draw  thee  into  his  Bofom.    He  (till  thinketh  himfelf  empty  with 
 all  this  Glorious  Fulnefs,   until  he  receive  thee,   and  give  thee  a 
 Dwelling-place  in  his  Heart.    Believe,  O  Sinner,  Live  conftatntly  in 
 Believing,  O  Saint.    Thus  fill  up  the  Fulnefs  of  Chrift,   by  filling 
 thyfelf  full  with  the  Blefled  Fulnefs  of  the  Godhead  in  him.    Thus 
 fulfill  the  Joy  of  the  Lord  Jefus,  by  entring  into  him,    and  dwelling 
 in  him,    in  whom  the  Fulnefs  of  the  Godhead  dwelleth,    in  which 
 thou  (halt  find  all  thy  Defires  fulfiU'd,    all  thy  Joys  full,  thy  whole 
 Perfon  made  Compleat  in  Immortality  and  Glory.    Dear  Souls,  Arc 
 you  not  tir'd  with  the  Emptinefs,    and  llnfatisfiednefs,   which  you 
 meet  with  in  all  the  Creatures  ?    With  the  Changes  and  Confufions 
 on  the  Earth,   and  in  the  World?    With  the  reftlefs  Appetites  of 
 filthy,  loath'd  FulnefTes,  tormenting  Fears,  Cares,  Pains  and  Griefs 
 of  the  Flelh  ?  Behold  a  Divine  Fulnefs !    The  Fulnefs  of  the  Godhead 
 in  the  Lord  Jefus,  is  a  perpetual  Calm  of  Divine  Peace,   a  perpetual 
 Sunfhine  of  Divine  Glory,   a  Perpetual  Entertainment  with  all  the 
 moft  defir'd,  moft  delighting  Satisfactions  in  the  unlimited  Fulneffes  > 
 ofallunexpreffible  Sweetnefs,  Reft,  Purity,  Pleafurej  Beauty,  Rlefc 
 fednefs!  O  come  then  by  Believing,  caft  yourfelves  into  the  Bofom 
 of  Chrift,  which  receiveth  you  fo  gladly  with  Embraces  of  the  high-- 
 eft  Loves  and  Joy.     Lie  down  for  ever  in  the  midft  of  the  Fulnefs 
 of  the  Godhead  here.     This  is  the  fweeteft  Reft  ;   this  is  the  deareffc 
 Reft  of  Souls.    Here,  here  alone  you  fhall  be  fafe,    warm,    full  for 
 ever. 
 
 2.  Look  upon  Things  unfeen  with  the  Eye  of  Faith.     Look  upon  Things 
 fee*)    in  their  unfeen  Forms,    by  an  unfeen  Light,    with  the  Eye  of  Faith*  - 
 This  is  the  third  particular  Dire&ion  to  theExercife  of  Faith,    that 
 we  may  live  in  Heaven. 
 
 Heb.  II.  i.  Faith,  is  the  Evidence  of  things  not  feen.  What  are 
 Things  not  feen  ?  The  Things  of  the  Spirit,  of  Heaven,  of  Eterni- 
 ty, of  God  \  the  things  that  are  above,  where  Jefus  Chrift  isi  at  the 
 Right-hand  of  the  Father,  far  above  the  Angels,  far  above  all  Ange- 
 lical Powers,  Principalities  and^Thrones  j  there  where  be  is  known 
 by  his  Name  above  every  Name,    which  is  narrid  in  this  Wor^    or  the  ' 
 
 World  to  come  \  where  every  Thing  round  about  him  hath  this  new 
 Name  written  upon  it  in  a  white  Stone,  a  rich  Pearl    Thefe  are  the  * 
 
 Things  not  feen.  To 
 
(  ?**  ) 
 
 To  whom  are  thefe  Things  unfeen  ?  To  every  Natural  Spirit  of 
 Men,  or  Angels  \    to  every  created  Eye  of  Senfe,  Reafon,  or  fepa- 
 
 ■  rated  Understanding. 
 
 Why  are  thefe  Things  unfeen?  For  two  Reafons.  i.  For  their 
 Divine  and  Tranfeadent  Greatnefs.  2.  For  the  Excefs  of  Glory. 
 The  Things  of  the  Spirit  are  fo  Divinely,  Tranfcendently  great,  fo 
 •full  of  Majefty,  that  no  created  Capacity  of  any  Human  or  Angeli- 
 cal Under/landing  can  comprehend  them,  or  take  any  meafure  of 
 them,  or  take  in  any  thing  at  all  of  them.  All  Things  here  in  the 
 Spirit,  in  God,  are  Inflate  Every  Thing  of  that  which  is  Infinite, 
 is  alfo  itfelf  Infinite :  You  take  in  nothing  at  ail  of  it,  if  you  do  not 
 take  it  in  all.  Thefe  Things  have  fuch  an  Excefs,  fo  great  a  Weight 
 •of  Glory,  that  there  is  no  Finite  Power  or  Capacity,  which  can 
 bear;  them,  which  will  not  be  overwhelmed,  turn'd  into  the  Black- 
 nefs  of  Darknefs  with  all  its  Light,  and  crulh'd  to  nothing  by  them 
 with  all  its  Strength. 
 
 How  then  are  thefe  Things  feen  ?  By  the  Evidence  of  Faith :  Faith 
 is  the  Evidence  of  things  not  feen.  The  Word  Evidence  fignifieth  a 
 clear,  ftrong  and  irreliftible  Light.  It  is  the  fame  Word,  by  which 
 the  Conviftion  of  the  Spirit  is  exprefs'd  in  the  Gofpei  or  St.  Joh.  16. 
 8.  When  he  is  (aid  to  convince  the  World  of  Sin,  of  Right eoufnefs^  and 
 of  Judgment,  by  his  own  Perfonal  Coming  and  Appearance. 
 
 Faith  is  this  Light  of  the  Sprit,  a  Divine  Light,  the  Flower  of  Light 
 indeed,  the  Sun-fhine  of  the  Godhead  in  its  full  Glory  unclouded  j 
 the  pure  and  poweful  Light,  which  falleth  immediately  from  the 
 Immortal  and  Divine  Subftances  themfelves,  from  the  Divine  ElTence 
 .-in  its  naked  Beauty,  from  the  Face  of  God  unveil'd.  This  is  a  living 
 Light,  the  Light  of  Life,  fuch  a  Light,  as  is  an  Eye  in  the  Soul. 
 This  is  the  Evidence  of  Faith ,  the  Vnfeen  and  Divine  Things  themfelves , 
 Things  feen  in  their  Unfeen  and  Divine  Forms,  unclouding  them- 
 felves, fhining  out  upon  the  Soul  with  their  own  Proper  and  Divine 
 Beams,  by  the  Heavenly  Sun-fhine  of  their  own  Proper  and  Immor- 
 tal Light.  Thus  they  awaken  their  own  Life,  open  their  own  Eyes, 
 and  appear  to  themfelves  in  the  Believing  Soul,  which  is  now  made 
 one  of  themfelves,    one   with   themfelves.     This  is  the  Evidence  of 
 
 Faith. 
 
 Dear  Souls!  Why  are  ye  continually  complaining?  One  cryeth 
 out,  I  have  been  continually  tofs'd  with  Tempefts  upon  the  Sea  of 
 this  Life,  and  have  nowhere  met  with  any  Reft  or  Comfort.  Ano- 
 ther bewaileth  himfelf,  that  he  lieth  bound  in  Chains  of  Darknefs, 
 by  divers  Lufts  and  PalFions,  at  the  bottom  of  the  deep  and  miery 
 .Dungeon  of  Carnality.    A  third  roareth  out,   that  lie  is  caft  down 
 
 to 
 
(  1*9  ) 
 
 to  the  nethermoft   Hell  by  the  Weight  of  his  Guilt,    by  Ms  fonf, 
 black   and   bloody    Corruptions,     by  the    Terrors  and    Wrath  of 
 
 God. 
 
 Dear  Souls!  All  this  is  a  Helliih  Sleep,  into  which  the  Prince  of 
 Darknefs  hath  call  you  by  his  Helliih  Enchantments.  Thefe  are  the 
 Dreams  and  Villous  of  the  dark  Night,  in  this  dtimal  Sleep.  Awake 
 fleeping  Souls,  awake}  open  the  Eye  of  Faith.  Look  up  with  the 
 Eye  of  Faich  from  this  Sleep  of  Death.  Behold,  you  are  in  Heaven. 
 The  Light  of  Chi  id,  the  fweet  Day-faring  from  on  high,  ftom  the 
 Beautiful  and  BleQed  Face  of  God  fhineth  upon  you,  fhineth  round 
 about  you.  Heaven  bpeneth  itfelf  to  you  every  wherein  this  Light. 
 All  Things  appear  to  you  in  Heavenly  Shapes,  in  Heavenly  Beauties, 
 with  a  Heavenly  Sweetnefs.  The  Godhead,  the  proper  and  only 
 Objeft  of  the  Eye  of  Faith,  openeth  itfelf  every  where,  within  you, 
 without  you,  filleth  all  Things  with  the  Light  of  ics  Glory,  maketh 
 every  Thing  tranfparent  to  ics  Light,  difcovereth  all  Things  in  the 
 firfl  and  faired  Forms,  of  the  higheft  Love  and  Lovdinefs,  as  they 
 appear  within  itfelf,  to  itfelf.  Where  now  are  all  the  tempting  tor- 
 menting Appearances  of  Things  ?  They  are  fled  away  as  Shadows 
 of  the  Night,  their  Place  knoweth  them  no  more  •,  they  are  as  if 
 they  had  never  been}  the  Glory  of  the  Lord  covereth  all,  as  Wa- 
 ters cover  the  Sea.  Now  Jefus  Chrift,  from  the  Glory  of  the  Fa- 
 ther, giveth  thee  Light.  He  appeareth  alone  in  his  own  Light  from 
 the  Heaven  above,  and  Earth  beneath.  He  is  as  the  Spoufe  in  the 
 Canticles  is  faid  to  be,  being  in  his  Likenefs,  an  Army  with  Banners 
 of  Divine  Truth,  and  Divine  Love,  two  Armies,  the  Hofls  and 
 Armies  both  of  Heaven  and  Earth  \  He  that  is,  he  that  was,  and  he 
 that  is  to  come.  Is  not  this  to  live  in  Heaven,  to  live  in  this  Light  of 
 Faich  ?  Thus  to  be  encompafs'd  with  Heavenly  Sights,  to  be  in  the 
 midfc  of  all  Things,  to  be  yourfelves  as  Vifions  of  Glory  coming 
 down  out  of  Heaven,  and  bringing  Heaven  down  along  with  thcru 
 upon  the  Earth  ?  This  is  the  I'rnth,  as  it  is  in  Jefus.  This  is  that 
 Spirit  which  is  the  Truth.  This  is  the  Spirit  of  the  Gofpel,  and  of 
 Faich.  This  is  the  Truth,  which  the  Eye  of  Faith  difcovereth,  and 
 in  which  it  dwelleth.  In  the  Bofom  of  this  Spirit  the  Believer  liech, 
 lucking  from  its  Breads  the  Immortal  Word,  the  Heavenly  Im^ge 
 of  the  Invifible  God,  born  up  in  the  Arms,  dandled  on  the  Knee, 
 and  ever  looking  into  the  Face  of  this  Spirit,  the  Spirit  ot  Truth, 
 of  all  Grace  and  Glory. 
 
 4.  Let  thy  Faith  realife  thy  Hopes,  and  make  the  Joys  to  come  ever 
 prefent  with  thee.  This  is  the  laft  particular  Direction  for  the  Exer- 
 cife  of  thy  Faith.    This  i*  the  beautiful  AS  of  Faith,    which  is  the 
 
 U  u  fame 
 
(  33°  ) 
 
 fame  within  a  Cloud,  under  a  Veil,    that  the  beautiful  Villon  is  in 
 Heaven. 
 
 You  read  of  this  in  the  foremention'd  Scripture.  Heb.  1 1.  1 .  Faith 
 ps  the  Snbftance  of  things  h^ed  for.  This  Word,  which  is  tranflated 
 Subilance,  Mretris,  includeth  a  four-fold  Senfe.  i.  Suhftance  opposed 
 to  Accidents,  to  (light  empty,  ihadowy  Things.  So  it-  is  render'd 
 jure.  2.  Exiftence  and  Subfiftence,  or  the  Handing  of  a  Suhftance 
 entirely  out  of  all  its  Canfes  *,  as  a  compleat  Plant,  when  it  is  fprung 
 up  out  of  its  Root,  and  is  become  an  entire  Tree  id  itfelf.  3.  Per- 
 fonality,  a  compleat  intelktlual  Suhftance,  exifting  in  its  own  proper 
 Form,  and  Handing  up  out  of  its  Caufes.  Thefe  three  Senfes  are 
 all  the  Philofophical  and  Theological  Senfes  of  the  Word.  Thus  it 
 is  apply'd  to  the  Perfons  in  the  Trinity,  which  are  call'd  tW*W, 
 Subfnlences.  Thus  it  is  apply'd  to  the  Lord  Jefus,  when  the  Union 
 between  the  Divine  and  Human  Nature  is  faid  to  be  Hypoftatical, 
 that  is,  Perfonal,  the  two  Natures  being  joyn'd  together  in  one  Di- 
 vine, Eternal,  Ever-blefTed  Perfon.  4.  A  firm  Affnrance,  or  well- 
 grounded  Confidence.  So  you  have  it,  Heb.  3.  14.  Ye  are  Partakers 
 ofChrift,  if  ye  hold  f aft  the  beginning  of  this  Confidence  firm  unto  the 
 end-     The  Word  interpreted  Confidence,   is  in  Greek  vm i/Vorew-«»?. 
 
 This  is  the  pretious  Faith  of  the  Gofpel,  all  the  Joys  for  which  ye 
 hope  in  Eternity,  now  already  prefenc  with  you,  in  you,  in  your 
 Eyes,  in  your  Bofoms,  your  Spirits,  not  by  Figures,  Images  in  your 
 Fancy,  or  Notions  in  your  Mind -,  not  by  Reprefentation,  but  really, 
 folidly,  fubftantially  in  their  own  Heavenly  Subftances,  and  Divine 
 Eflences }  not  as  the  Flowe/  in  the  Seed,  the  Fruit  in  the  BlofTom, 
 the  Harveft  in  the  Herb-,  but  compleatly,  exifting  and  fubfifting  in 
 their  own  entire  Forms,  in  their  diftindt,  full  Beauties  and  Sweet- 
 neffes,  in  their  own  Divine  Shapes;  not  as  lifelefs,  fenfelefs  Things, 
 but  as  living,  Spiritual  Glories,  Divine,  Immortal  Spirits-,  every 
 one  an  entire,  Eternal  Perfon,  comprehending  in  himfelf  all  the 
 Springs,  all  the  Perfections  of  the  purelt  Life,  Loves  and  Lovelineffes, 
 that  can  both  give  thee  of  its  Loves,  and  receive  thy  Loves,  that  is, 
 both  at  once  a  Bridegroom  ravifh'd  with  thy  Beauties  and  Loves  \  a 
 Bride  ravifhing  thee  with  the  unconceivable  SweetnefTes  of  its  Hea- 
 venly Loves  and  Lovelineffes-,  all  this  ever  prefent  with  thee,  and 
 v  dwelling  for  ever  with  thee  beneath  this  Veil,  within  this  Cloud  of 
 k  Flefh;  not  as  a  Fancy,  a  Dream,  a  Delufion,  but  in  the  Riches  of  a 
 full  Aflurance,  in  the  Triumph  of  a  well-grounded  Confidence,  all 
 fetling  themfelves  as  Seals  upon  thine  Heart,  upon  all  thy  Faculties, 
 rapon  thy  whole  Perfon  injthe  Truth  and  Unity  of  the  Spirit.  This 
 is  the  Faith  once  given  to  the  Saints.  Thus  is  Faith  the  Subilance  of 
 Things  hop'd  for> 
 
 But 
 
(  331  ) 
 
 But  what  are  thefe  Things  hoped  for  f  Ask  thine  own  Heart ;  What 
 wouldft  thou  hope  for,  it  thou  mightft  hope  to  have  all  Things  ac- 
 cording to  thine  own  Heart's  Dcfire.  We  read  of  Wifdom,  Pro*. 
 3.  14.  All  thy  De fires  /hall  not  equal  her,  or  be  compar'd  with  her. 
 But  there  is  an  Expreffion  beyond  this,  more  unlimited,  more  abfo- 
 lute  \  Prov.  8.  1 1.  All  Be  fires  foall  not  equal  her,  or  be  compar'd  with 
 her.  O  the  unfearchable  Riches  of  Chrift!  Othe  unfearchable  Riches! 
 O  the  endlefs,  the  unbounded  Joys  of  a  Believer  in  Chrift !  it  is  he 
 who  is  this  Wifom.  Sit  down,  examin  all  the  Defires  which  ever 
 entred  into  thy  Heart,  enlarge  thy  Defires  with  the  greateft  Freedom 
 to  the  utmoll  Extent,  like  Heaven  itfelf,  nay  Beyond  all  Things  on 
 Earth  or  in  Heaven.  But  thefe  are  thy  Defires  only:  This  is  too 
 narrow.  Examin  all  the  Defires  that  are  at  any  time  found  in  die 
 Hearts  of  all  Mankind,  of  all  the  innumerable  Companies  of  Angels 
 from  the  firft  Moment  of  their  Being  to  Eternity  \  take  them  all,  the 
 molt  enlarg'd,  the  moll  infatiate,  make  one  Heap  of  the  mod  tran- 
 fcendent  Blifs  and  Pleafures,  that  they  may  fully  anfwer  them  all,  in 
 their  ampleft  Varieties,  in  their  greateft  Extent,  in  their  higheft  As- 
 pirings. All  this  cannot  equal  the  Hope  of  a  Believer  in  the  Gofpel, 
 in  Chrift. 
 
 What  then  wouldft  thou  hope  for?    Wouldft  thou  hope  for  the 
 free  and  full  Pardon  of  Sin,  the  blackeft,  the  moft  bloody  ?  To  have 
 all  drowned  in  a  bottomlefs  Sea  of  Infinite  and  Eternal  Love?  To 
 have  all  cover'd  with,  fwallow'd  up  in  the  InfinitenefTes,  the  Infinite 
 Beauties  and  Glories  of  the  Godhead,    the  Righteoufnefs  of  God  in 
 Chrift,  which,  without  any  Comparison  or  Proportion,  unimagina- 
 bly outfhineth  ten  thoufand  Suns,    all  the  Angels  of  Heaven  united 
 into  one  Light  of  Glory  ?    Wouldft  thou  hope  to  have  thy  Perfon 
 wafh'd  in  fuch  a  Bath  of  the  moft  pretious  Blood  of  the  Lamb  of 
 God,    the  Blood  of  God,  with  all  the  Virtues  of  the  Godhead  in  it, 
 that  it  may  be  all  over  Fair,  without  any  Spot  at  all  upon  it,  more 
 purely  White  and  Fair,    than  Adam  in  Paradife,    than  an  Angel  in 
 Heaven,  equal  in  Lovelinefs  to  the  Lord  Jefus  upon  his  Throne  of 
 Glory,    fo  lovely  Fair,    as  to  ravi/h  God  himfelf  into  an  Extafle  of 
 Love  and  Admiration,   to  be  fit  to  lie  Eternally  in  his  Embraces,  as 
 his  unexpreflibly  beloved  Spoufe,    in  whofe  Love  he  reftetb,    over 
 whofe  Perfon  he  rejoyceth  with  Songs  of  Love  and  Eternal  Delights  ? 
 Zeph.  3.  17.    Wouldft   thou  hope  for  the  Changing,    Enlightning, 
 Softning,  San&ifying  of  thy  Spirit}  for  the  new  making  of  thy  whole 
 Perfon,    that  it  fhould  come  forth  out  of  the  Bofora  of  the  higheft 
 Love  and  Glory,  as  out  of  the  Womb  of  the  Eternal  Spirit,  all  Pure, 
 Heavenly,  Divine,  with  new  enlarg'd  Incorruptible,  Divine  Facul- 
 
 U  u  2  ties 
 
(  3*0 
 
 ties  and  Principles,  ever  drinking  in,  ever  fifl'cT  with  Divine  Objects, 
 Excellencies  and  Delights  from  the  Fountain  of  the  Godhead,  ever 
 breathing  forth  into  the  Bofoni  of  God,  ever  acting  in  the  mod  Love- 
 ly, and  moft  Glorious  Prefence  of  Go-',  all  the  Graces,  all  the  Loves, 
 all  the  Joys,  all  Parts  of  tre  Divine  Life,  moft  Naturally,  moft  Free- 
 ly, moftPleafantly,  without  End,  Interruption  or  Allay?  Believe 
 in  the  Lord  Jefus,  and  thou  enjayeft  thy  Hopes,  even  now,  in  the 
 higheft  Reality*     Faith  is  the  Sttbftance  of  thing*  hoped  for. 
 
 But  what-wouldft  thou  hope  for?  To  have  all  Things  paft,  all  thy 
 pleafanc  Times;  all  thy  pleafent  Things,  all  Things  pad,  which  Time 
 hath  fwallow'd  in  Darknefs,  Death,  prefented  again  to  thee  in  living 
 Forms  of  Immortal  Sweetnefs  and  Glory,  like  Job's  Children,  after 
 his  Sufferings,  ta  richer  Appearances  of  Beauty  and  Delight,  than 
 thofe  former  ones,  never  to  pafs  away  any  more,  to  have  them  plant- 
 ed in  thine  Eyes  and  Bofoms,  as  a  Spring  Seafon  of  never  fading 
 Loves  and  Joys?  Believe  in  the  Lord  Jefus,  and  thou  haft  all  this  in 
 the  Truth.     Faith  is  the  Sub  fiance  of  things  hoped  for. 
 
 What  do  you  hope  for?  To  fee  Darknefs,  Death  and  Hell,  with 
 the  Veit  taken  off  from  them,  as  naked  before  your  Eyes,  as  they  are 
 before  the  Eyes  of  the  Lord  ?  To  fee  the  Myftery  of  Divine  Wifdom, 
 Love  and  Glory,  which  worketh  in  thefe,  alfo  finilh'd  and  difco- 
 ver'd  ?  To  fee  God,  as  he  is  prefent  here,  as  he  difplayeth  himfelf, 
 as  here  he  enjoyeth  himfelf  in  the  Perfection  of  all  his  Loves,  Beau- 
 ties and  Joys  ?  To  have  brought  into  thy  Boforn  the  pretious  Things 
 of  thefe  Deeps  beneath  ?  To  play  with  the  Child  upon  the  Hole  of 
 the  Afp,  and  to  find  there  a  Neft  of  Doves?  To  play  among  the 
 Maiden  and  Virgin  Spirits,  with  the  Leviathan,  and  to  underftand 
 how  God,  as  in  a  Divine  Play,  fporteth  with  him  in  the  great  Deep? 
 .To  behold  in  the  Tents  of  Kedar,  the  Blacknefs  of  Darknefs,  the 
 ihining  Curtains  of  Solomon,  the  King  of  Righteoufnefs,  the  King  of 
 Peace,  the  King  of  all  Perfections  ?  Believe,  and  thou  haft  thy  Hope?. 
 AH  thefe  Things  are  already  accomplifh'd  for  thee,  after  the  moft 
 fubftantial  manner  in  the  Life,  in  the  Light  of  Faith,  in  the  Lord  Je- 
 fits,  who  is  the  only  Life,  the  only  Light  of  Faith. 
 
 What  wouldft  thou  yet  hope  for  ?  To  inherit  all  Things,  to  fee 
 all  Things  thine,  as  thou  art  Chrift's,  as  Chrift  is  God's,  in  the  Unity 
 of  the  Eternal  Spirit,  the  Spirit  of  all  Life,  Immortality,  Love,  Joy 
 and  Glory  ? 
 
 Wouldft  thou  hope  for  all  Things,  that  have  been,  are,  and  are 
 to  be,  to  awaken  and  rife  up  to  together  into  fo  many  (hiring  and 
 Immortal  Spirits,  Spirits  of  pureft  and  higheft  Loves,  Delights  and 
 
 Glories  j 
 
( m ) 
 
 Glories:  and' all  thefe  Loves,  Delights  and  Glories  for  thee,  in  thee,, 
 embracing  thee  in  the  Unity  of  the  Eternal  Spirit  ? 
 
 Wouldft  thou  hope  to  fee  all  Things  part:,  prefent,  and  to  come, 
 as  one  Piece,  wrought  with  the  utmoft  Skill  of  Divine  Wifdom>  incc* 
 all  Variety  of  rich  and  curious  Forms  of  Divine  Figures,  as  a  Gar- 
 ment of  Needle-work,  having  wrought  into  it  all  the  tranfcendent 
 Glories  of  the  Godhead,  to  make  it  as  a  Garment  of  beaten  Goldr 
 and  of  Pearls,  and  this  curious  and  coftly  Garment  for  thee  to  wear, 
 to  entertain  thee,  as  tn"e  Spoufe  of  the  Lord  Jefus  on  thy  Marriage- 
 day,  which  is  to  Day,  every  Day,  in  thy  Spirit  ? 
 
 Wouldft  thou  hope  for  Spiritual  Beauties,  Loves,  Joys  in  thy  Je- 
 fus, with  thy  Jefus,  deeper  than  the  Sea,  or  Hell ;  broader  than  the 
 Earth,  higher  than  Heaven,  longer  than  Time  ,  a  Depth  without 
 Bottom,  a  Length  without  End,  a  Breadth  without  Bound,  a  Height 
 without  any  Top? 
 
 Wouldft  thou  hope  for  the  Seed  of  Promife,  the  Lord  Jefus  to  be 
 in  thee  mukiply'd  beyond  the  Duft  of  the  Earth,  and  the  Stars  of 
 Heaven  ?  To  be  encompafs'd  with  all  the  Stars,  all  the  Points  of 
 Heaven,  as  fo  many  fweetly  fuming  Eyes  of  Divine  Love  and  Glo- 
 ry, all  fixt  on  thee,  all  pouring  forth  their  whole  Golden  Treafurej 
 of  Beams,  melting,  ravilhing  Glances,  enriching,  transforming  In- 
 fluences upon  thee  ?  To  behold  with  a  Wonder  and  Delight  unex- 
 preflible  thy  Jefus,  riling  up  out  of  every  Dull  of  the  Earth,  in  3 
 new  and  compleat  Form  of  Heavenly  Glory  ?  To  be  a  Bridegroom 
 unto  thee,  and  win  thy  Heart  with  endlefs  Varieties  of  frefh  Beauties 
 ffjll  ?  Every  Drop  of  Water  in  the  Sea  opening  itfelf  into  a  diftinQ; 
 Fountain  of  Immortal  Life  and  Delights,  from  each  of  which  thy 
 Jefus  poureth  forth  himfelf  in  the  whole  Fulnefs  of  his  Godhead  with 
 diftinft  SweetnefTes  into  thy  Bofom  ?  Every  Spot  of  Darknefs  thro' 
 the  whole  Univerfe  of  Things,  difcovering  in  itfelf,  and  breaking 
 up  into  a  new  and  entire  Heaven  for  thy  Jefus  and  thyfelf,  to  enjoy 
 each  in  other  with  new  Pleafures  ?  Are  thefe  thy  Hopes,  if  thoa 
 mightft  hope  to  have  all  that  thou  canft  deflre  or  wifh  for  ?  Believe, 
 and  thou  haft  thy  Hopes,  thou  haft  all  this. 
 
 Is  there  yet  any  thing  more  that  thou  wouldft  hope  for  ?  Wouldft 
 thou  hope  for  a  clear  and  compleat  Kuowledge  of  all  Things  above* 
 thee,  all  Things  with  God,  in  God,  a  free,  full  Familiarity  with 
 them,  an  intimate,  entire  Pofleffion  and  Fruition  of  them,  a  per- 
 fect Transformation  into  one  Beautiful  and  Eternal  Image,  into  bne 
 Blefled  and  Eternal  Spirit  with  them  ?  In  a  word,  Wouldft  thou 
 hope  endkily,  infinitely  beyond,  and  above  all  Hops  ?  Believe,  and 
 
 thou 
 
(334-), 
 
 thou  aftually,  really  art  already  poflefs*d  of  all  thy  Hopes.'  .Faith  is 
 
 the  Sub  fiance  of  things  ho  fed  for* 
 
 •O !  how  Holy,  how  Heavenly,  and  how  Divinely  true  a  Saying 
 now  doth  that  appear  to  be  of  our  Lord  Jefus  to  Martha,  Joh.  1 1. 
 26.  I  am  the  Refurrettion  and  the  Life.  I  am,  in  the  prefenc  Time 
 not  at  the  laft  only,  but  even  now,,  the  Refurre&ion,  Abfolutely* 
 Univerfally  the  Refurre&ion  of  all  Things  into  the  Brightnefs  of 
 the  Glory  of  God  ;  and  fo  the  Life  Abiblutely,  Univerfally  and  E- 
 niinently;  all  Fuiaefs  of  Things  living  together  moll  Beautifully 
 mod  Joyoufly,  where  Death,  or  the  Shadows  of  Death  are  no  more 
 in  the  Fountain  of  Life. 
 
 Was  b-not  our  Jefus,  who  faid  it  then  to  Martha,  who  faith  h 
 flill  to  every  one  of  us,  in  every  Death,  for  every  Brother,  Child, 
 Husband,  Wife ;  faid  1  not,  fay  1  not  unto  thee  \  If  thou  wilt  believe, 
 thou  JJjalt  fee  the  Glory  of  God  ?  This  is  a  Sight  indeed  ;  and  this  is 
 the  Sight  of  Faith,  not  alone  to  fee  a  dead  Man  rife  again,  and  live; 
 but  to  fee  the  Glory  of  God  rifing  up  oue  of  the  Grave  of  a  dear 
 Relation,  a  dear  Contentment  Dead  ;  to  fee  that  dear  Relation,  that 
 dear  Contentment  in  Death,  together  with  Death  itfelf,  riling  up 
 into  the  Glory  of  God,  and  living  for  ever  there.  He  feeth  this, 
 who  feeth  with  the  Eye  of  Faith  his  Jefus  in  Glory,  and  all  Fnlnefs 
 well'pleafed  to  dwell  in  him,  dwelling  in  him  with  a  mutual  Compla- 
 cency, and  the  Perfe&ion  of  all  Pleafures.  , 
 
 O  the  piercing  Eye  of  Faith !  Whatever  Cloud  it  looketh  upon,  it 
 immediately  difcovereth  a  circling  Rainbow  of  Divine  Grace  and 
 Love  upon  that  Cloud,  full  of  ail  fweet  Lights,  pleafant  Colours  and 
 rich  Variety.  Within  the  Circle  of  that  Myfterious  Rainbow  ap- 
 peareth  the  Glorious  Circuit  of  a  Throne,  the  Throne  of  Eternity, 
 all  as  one  Pretious  Stone,  the  ever  flourifhing  Father  of  Eternity, 
 the  Father  of  all  Lives  and  Loves  upon  the  Throne,  within  the 
 Throne  of  the  Lamb,  that  was  (lain,  living  for  ever,  comprehend- 
 ing in  his  Divine  Perfon  all  the  deep  and  fweet  Mylteries  of  Life 
 and  Death,  with  his  feven  Horns  and  his  feven  Eyes,  the  Springs 
 and  the  full  Seas  of  Sovereignty  and  Sweetnefs;  Power  and  Wifdom, 
 Life  and  Light,  Beauty  and  Love.  In  the  midft;  of  the  Throne, 
 and  round  about  it,  are  thofe  wonderful  Living  Creatures,  the  four  S 
 Channels  thro5  which  the  Fountain  from  the  Lamb  poureth  forth  all 
 its  Streams  of  the  Divine  Life  thro'  all  Things.  Crown'd  Saints 
 reign  with  the  Lamb  in  the  midft  of  the  Throne.  Innumerable  An- 
 gels wait  round  about  it.  All  Things  in  Heaven,  Earth  and  Seas, 
 Day  and  Night,  in  the  Choir  of  Angels,  fing  with  a  Sacred  and 
 Oivine  Melody  the  Praifes  of  him  thai  fitteth  upon  the  Throne, 
 
 and 
 
(  335  ) 
 
 and  of  the  Lamb  continually  by  Night  and  by  Day,  as  fo  many  Gol- 
 den Reflexions  of  the  mofl;  fublime  Beauties,  as  fo  many  fwect 
 Eccho's  to  the  high  and  all  Charming  Mufick  within  the  Throne. 
 This  is  Faith's  Pi  ofped*  every  where,  yea  in  every  Dull  it  difcover- 
 eth  the  clear  Light,  and  whole  Compafs  of  Heaven,  with  all  its 
 Glories.     O  piercing  Eye  of  Faith  ! 
 
 O  the  transforming  Power  of  Faith!  Which  way  foever  it  cafteth  its 
 Bright  and  Tweet  Glances,  the  hardefb  Rocks  drop  with  a  delicious 
 Honey,  and  arc  faften'd  into  Honey-Combs-,  every  fhady  Bufh  of 
 Briars  and  Thorns  becometh  a  Bed  of  Rofes  and  Lillies,  a  Bed  of 
 Spiritual  Beauties  and  Loves-,  or  a  delightful  Arbor  in  Paradife, 
 where  a  Knot  of  BlefTed  Spirits  fport,  fing  and  iliine  together,  ming- 
 ling their  pure  SweetnefTes  and  Brightness. 
 
 What  a  Heaven  of  Heavens  doth  that  Soul  live  in  here  on  Earth, 
 which  liveth  continually  with  this  facred  all-commanding  Eye  of 
 Faith  open,  unto  which  the  blacked  DarknefTes  and  Deformities 
 fhine,  as  the  naked  and  fmiling  Face  of  the  Immortal  and  Supream 
 Beauty  ? 
 
 Bus  thus  much  for  the  firfi  General  Direction  to  the  Life  of  Heaven  up- 
 on Earth,  which  is  a  confiant  Exercife  of  our  moft  Holy  Faith.  The 
 fecond  followeth. 
 
 2.  The  fecond  General  Direction  to  the  Life  of  Heaven  upon 
 Earth  is  this  -, 
 
 Live  in  the  perpetual  Activity  of  a  Divine  Love.  I  fliall  open  and 
 enforce  this  Direction  from  two  Scriptures.  One  is  that  of  Matth. 
 22.  37.  The  other  is  1  Joh.  4.  16. 
 
 Matth.  22.  37.  Jefus  Chrift  here  difcovereth  Mount  Sion  in  the 
 midft  of  the  Clouds,  Fires  and  Thunders  on  Mount  Sinai,  with  its 
 folemn  Feafts,  facred  Muficks,  fweet  Lights  of  Eternal  Peace,  Lave 
 and  Joy.  Jefus  (Shrift  openeth  the  rich  Treafure  of  the  Gofpel  in 
 the  dark  and  dreadful  Coverts  of  the  Law,  like  Sampfon's  Bees  and 
 Honey-Combs  in  the  Carkafe  of  the  Lion. 
 
 Thou  Jljalt  love  the  Lord  thy  God  with  all  thy  Heart,  with  all  thy  Mindy 
 with  all  thy  Soul,  with  all  thy  Strength.  This  is  the  firfi  Commandment. 
 The  fecond  is  like  unto  it,  Thou  flialt  love  thy  Neighbour  as  thyfelf  O 
 Blefled  Difcovery!  The  Law  itfelf  is  ail  Love.  David  teacheth  us, 
 Pfal.  19.  1 1.  That  in  keeping  the  Commandments  ef  God  there  is  exceed- 
 ing great  Reward.  There  is  toideed.  If  Love  make  Heaven,  the 
 keeping  the  Commandments  of  God,  is  all  a  Heaven  in  prefent ,  for 
 it  is  all  a  Life  of  Divine'  Love.  David  in  the  fame  Pfal.  v.  72.  pre- 
 ferreth  the  Law  of  the  Lord  before  thoufands  of  Gold  and  Silver,  before 
 
 the  Sweetnefs  of  the  Honey  and  the  Honey-Comb,     The  Sweetnefs 
 
 of. 
 
\ 
 
 ( 336 ) 
 
 cf  Heaven,  the  Treafure  of  Heaven,  the  Glory  of  Heaven  is  in  the 
 Law  •,  for  the  Law  is  a  Divine  Life  of  God,  and  all  the  Creatures  to- 
 gether, mutually  ading  Divine  Loves  upon  Divine  Lovelinefs  in  each 
 -ether. 
 
 The  Lord  Jefus  pointeth  out  to  us  in  this  Scripture,  1.  The  Na- 
 ture.    2.  The  Objeft  of  Divine  Love. 
 
 1.  TheNature  of  Divine  Love  is  fignify'd  to  us  in  thefe  Phrafes  of 
 loving  with  all  the  Heart,  with  all  the  Mind,  with  all  the  Soul,  with 
 all  the- Strength. 
 
 There  are  two  Things  in  Love.  •  1.  A  Senfe  of  Lovelinefs.  2.  A 
 Defire  of  Vnion  with  it:  Or  rather,  Divine  Love  fpringeih  up  Gradually 
 ■by  a  three -fold  Vnion.  I.  An  Vn ion  of  Senfe.  2.  AnVnion  of  Affecli- 
 cn.  3.  An  Vnion  ofSubfiance^  or  Effences,  a  fubftantiai  Union.  The 
 fir£  of  thefe  is  fignify'd  by  loving  with  all  our  Mind,  which  is  the 
 iflteile&ua!  Pattern  enlightned  with  the  Divine  Beauty*  The  fecond 
 is  comprehended  in  loving  with  all  the  Soul,  which  peculiarly  deno- 
 ted the  Affectionate  Part,  which  being  kindled  by  the  Beams  of  the 
 Divine  Excellency,  is  carry'd  up,  and  carrieth  up  the  Man  to  the 
 Bofom  of  the  Lovelinefs  above,  as  a  Flame,  and  the  Sacrifice  in  the 
 Flame  afcendeth  from  the  Altar.  The  third  Union  is  plainly  point- 
 ed at  in  the  firft  and  lad  Expreffions  of  loving  with  all  our  Hearts, 
 with  all  our  Strength.  The  Heart  importeth  the  Spirit,  the  Effence 
 the  fubftantiai  Form,  as  it  is  the  Root  and  Ground  of  the  Mind  and 
 Soul,  the  Underftanding  and  Affections.  The  Strength  is  the  Ful- 
 nefs  of  the  Effence  or  Subftance,  with  all  its  Faculties  and  Powers } 
 the  firft  A&  in  its  full  Vigor,  which  is  the  Effence  or  Subftance  $  the 
 fecond  Ad,  which  are  the  Powers  and  Faculties  in  the  Height  of 
 their  Activities,  all  flowing  from  the  Effence  or  firft  A&,  as  Beams 
 from  the  Sun  -7  the  Effence  or  Subftance  is  as  the  Sun,  the  Strength 
 of  all  the  Beams  in  their  Root;  the  Faculties  ai*l  their  Operations 
 are  as  the  Beams,  which  are  the  Strength  of  the  Sun  in  the  Flower 
 and  Fruic.  As  the  Sun,  fhining  in  the  Beams,  and  the  Beams  Hand- 
 ing in  the  Sun  ;  fo  the  Heart  in  the  Mind  and  Soul  j  the  Mind  and 
 Soul  with  the  Heart  make  that  Strength  of  Love,  which  the  Lord 
 jefus  teacheth  us  to  be  here  commanded.  But  let  us  fpeak  more  di- 
 .fbindtly  of  this  three-fold  Union  in  Divine  Love. 
 
 1.  The  Vnion  of  Senfe  is,  when  the  Divine  Lovelinefs  fhineth  in 
 upon  the  Mind  by  its  own  Light,  ft  now  figureth  itfelf  upon  the 
 Soul:  It  imprintetha  lading  and  lovely  Image  of  itfelf:  It  infu- 
 feth  a  Senfe  of  its  Sweeinefs,  Defirablenefs  and  Excellency  thro'  the 
 SouL 
 
 2.  The 
 
(  337  ) 
 
 2:  The  Vnion  of  Jffcttion  followeth  this  Union  of  Senfe,  as  in  the 
 Luitre  of  the  Sun-Beams  caft  upon  a  proper  Object,  by  a  burning 
 Glafs,  a  Fire  is  kindled.  The  Sight  of  the  Divine  Beauty  Town  into 
 the  Heart,  which  fprung  up  into  a  fweet  Light  of  Amiablenefs  and 
 Lovelinefs  in  the  Underitanding,  now  burneth  out  in  the  Will,  and 
 the  Affections  which  with  great  Fervour  and  Force  carry  the  Soul 
 above  itfelf,  above  all  Things,  as  upon  flaming  Wings,  until  it 
 meet  with  the  beloved  Object,  the  Image  of  whofe  Amiablenefs  it 
 .hath  feen  in  itfelf. 
 
 3.  The  Vnion  of  Substances y  or  Effenccs,  is  the  fubflantial  Part  of 
 the  Union,  the  Mark  and  Bound,  the  Perfection  of  Love.  Now 
 thro'  this  Lights^  thro'  this  Flame,  the  Divine  Lovelinefs  from  its  Im- 
 mortal Seed  in  the  Heart  bringeth  forth  itfelf  in  the  Life,  with  na- 
 ked Face,  into  the  naked  Embraces  of  the  Soul.  Now  the  Soul  is 
 tranfported  upon  Spiritual  Wings,  which  the  Divine  Beauty  givetU 
 unto  it,  quite  out  of  itfelf,  out  of  every  thing  ot  the  Creature,  in- 
 to the  Bofom  of  this  pure  Eternal  Beauty.  Now  the  Divine  Love- 
 linefs, and  the  Divinely  loving  Soul  Face,  to  Face,  Heart  to  Heart, 
 meet,  kifs,  embrace,  unite  immediately,  intimately,  entirely  pofTefs 
 and  enjoy  each  other  throughout,  fully.  They  behold  the  fame 
 Lovelinefs  in  each  other,  they  breath  foith  the  fame  Love  upon  each 
 other.  They  live  each  with  other,  each  la  other,  by  the  fame 
 Life.  Both  burn  in  the  fame  Heavenly  Love.  Both  are  fill'd  with 
 unexpreffible  and  Eternal  Joys.  This  is  the  Nature,  and  the  three- 
 fold Union  of  Divine  Love. 
 
 2.  The  Object  of  Divine  Love,  which  our  BleiTed  Saviour  fetteth 
 before  us  in  the  Commandments,  is  threefold.  1.  Thy  God.  2.  Thy 
 Self.    3.  Thy  Neighbour: 
 
 O  Souls!  ye  were  made  for  this,  for  this  you  have  Hearts,  Minds,' 
 Affections,  Bodies,.. -Strength,  Capacity,  Vigor  given  to  you  in  all 
 thefe*,  that  all  your  Hearts,  all  your  Minds,  all  your  Sorjls,  all  the 
 Bodily  Senfes,  to  the  utmofl  of  their  Vaft,  their  infinite  Capacities 
 in  all  their  Strength  and  Vigor  fhould  be  as  V  effete,  as  the  Seas,  the 
 Golden  Seas  of  the  Temple  fill'd  full,  ever  brim  full,  ever  running 
 over,  with  the  unexpreffible  Excellencies,  Lovelinefles,  Sweetnefles 
 of  the  Divine  Nature. 
 
 G  dear  Men,  Women  and  Children !  ye  were  all  made  for  this; 
 for  this  you  had  Hearts,  Minds,  Souls,  Strength,  your  Beings  them- 
 felves  given  unto  you  ;  that  all  your  Hearts,  all  your  Minds,  all  the 
 Souls,Strength,your  whole  Beings  Ihould  be  caught  up  in  an  Heavenly 
 Rapture  of  Divine  Love  out  of  themfelves,  beyond  the  Compafs  of 
 this  whole  Creation,  into  the  Embraces  of  the  Divine  Lovelinefs ; 
 
 X  x  to 
 
(  V*  ) 
 
 to  have  all  yonr  Hearts,  *H  your  Minds,  all  your  Souls,  all  your 
 Strength,  your  whole  Being  in  rhis  Loveliuefs  alone  j  to  hvc  the 
 Life,  to  work  the  Works,  to  enjoy  the  Joys  of  this  Lovelinefs  alone* 
 in  this  Lovelinefs,  together  viiih  it.  Is  not  this  to  be  in  Heaven* 
 to  be  thus  in  Love  with  God?  is  not  this  to  live  in  Heaven, 
 thus  to  live  in  the  Love  of  G<d  ?  What  a  Heaven  of  Heavens  is  a 
 Saint,  is  this  Divine  Lover  in  himfelf  ?  What  a  burning  and  fhining 
 Light  of  Beauty,  Sweetnefs  and  Immortality  is  he?  He  is  a  Divine 
 Light,  in  which  the  Divine  Lovelinefs  ihineth  thro'  every  Part  and 
 Point  of  it.  He  is  a  Divine  Flame,  which  Eternally  burneth,  feedetb, 
 feafteth  itfelf  upon  the.  Divine  Lovdinefs,  which  fo  burnetii  in  it, 
 that  it  is  at  once  the  Food  of  this  Spiritual  Flame,  a  diftinft  Flame 
 from  it,  and  one  Flame  with  it. 
 
 2.  The  fecond  ObjeB  of  Divine  Love  is  thyfelf  Thou  (halt  Love 
 thy  Neighbour  as  thyfelf:  Love  to  thyfelf  is  imply'd  here  manifeftly. 
 
 But  here  thou  mayfl:  ask  three  Queftions, 
 
 i.  Qtteft.  What  Self  have  I  left  to  Love,  when  I  have  lov'd  God 
 with  all  my  Heart,  all  my  Mind,  all  my  Soul,  all  my  Strength,  As 
 the  Flefh  laid  upon  the  Top  of  the  Rock  before  the  Angel,  being 
 touch'd  by  the  end  of  the  Sta  Jin  the  Angel's  Hand,  went  all  up  to 
 Heaven  in  a  Flame,  in  which  Flame  the  Angel  afcended,  and  va* 
 nifh'd  out  of  Sight :  So  my  whole  Self  toich'd  with  the  Beams  of  the 
 Divipe  Lovelinefs,  as  it  lay  upon  the  Top  of  the  Rock,  the  Bofom 
 of  the  Lord  Jefus  is  all  vanifh'd,  being  gone  up  a  whole  Burnt-OfFer- 
 ing  in  the  Flame  of  Divine  Love,  into  the  true  Heaven,  the  Divine 
 Lovelinefs? 
 
 Anfw.  That  is  thy  truefi,  thy  best  Self,  thy  only  Self,  which  thou  look* 
 *ft  upon,  Icwefi  in  the  Lovelinefs  of  God.  Every  other  Self  is  either  the 
 Shadow  or  the  Counterfeit  of  thy  true  Self:  It  is  either  a  Shadow 
 call  upon  the  Earth  from  thy  Divine  Self  above,  pointing  to  it,  to 
 be  gathered  up  again  into  its  Glorious  Light  ^  or  elfe  a  Counterfeit  in 
 which  the  Devil  appeareth,  into  which  he  formeth  fome  Spirit  from 
 below,  to  delude  thee,  to  divide  and  draw  thee  from  thy  Blefled, 
 Glorious  Self,  to  wander  and  lofe  thyfelf  in  the  midft  of  his  empty, 
 difmal  Shades,  among  his  dark  and  hellifh  Fires. 
 
 2.  Quefi.  But  what  Love  have  I  left  to  love  myfelf  with,  whea 
 I  have  lov'd  God  with  all  my  Heart,  all  my  Mind,  all  my  Soul,  and 
 all  my  Strength  ?   Can  1  with  one  Love  ferve  two  Beloveds  ? 
 
 Anfw.  That  is  the  bed,  the  trueft,  the  only  Self- Love,  when  the 
 Love  of  myfelf  is  comprehended  in  the  Love  of  God  \  when  I  love 
 xnyfelf  in  God,  for  God  \  when,  I  love  nothing  elfe  but  God  alone 
 ia  myfelf,  in  my  Earthly  or  Heavenly  Self*  when  with  one  undivid- 
 ed 
 
(  339  ) 
 
 ti  LoVe,  (  love  myfelf  and  my  God,  becaufe  thefe  two  are  on$. 
 3-  Qutft*  What  Rule  is  there  for  my  Love  to  myfelf,  to  direft 
 my  Self- Love  ?  All  the  Commandments  arc  fumm'd  up  in  thefe  two. 
 The  firft  faith,  Thou  Jhalt  love  the  Lord  thy  God  with  all  thy  Hearty 
 with  all  thy  Mind,  and  with  all  thy  Strength*  The  fecond  faith,  Thou 
 jhalt  love  thy  Neighbour  as  thy  [elf f  But  how  fhall  I  love  myfelf?  The  on- 
 ly Commandment  going  before  this,  is  chat  of  loving  of  God,  and 
 for  loving  him  with  all  myfelf? 
 
 Anfw.  Thou  art  then  to  love  thy  Neighbour  as  thy  felf \  and  to  love  thy* 
 felf  as  thy  God.  This  is  the  moft  Holy,  the  moft  Heavenly  manner 
 of  Loving  thyfelf,  when  with  oae  Love,  in  one  Lovelinefs,thou  loved 
 thyfelf  and  thy  God,  the  God  of  all  Lovelinefs  and  Love.  That  Com- 
 mand which  prefcribeth  thy  whole  Self  to  be  entirely  and  Eternally 
 fwallow'd  up  by  an  entire  an  Eternal  Love  into  the  Lovelinefs  of 
 God  •,  the  fame  Command  prefcribeth  alfo  the  Love  of  thyfelf  to 
 hare  all  its  Life,  its  Root,  its  Flower  and  Fruic  in  the  Boforn  of  this 
 Lovelinefs,  the  only  Garden  and  Paradife  of  all  true  Loves,  where 
 they  grow  and  flourilh  with  an  Immortal  Sweetnefs  and  Beauty. 
 
 If  the  Lover  Uveth,  where  he  loveth,  that  is  in  the  Beloved:  He  loveth 
 where  he  liveth,  that  is,  in  the  Beloved. 
 
 O  blejfed  S elf  Lovel  when  the  Divine  Lovelinefs  loveth  itfelfin  thee, 
 loveth  thee  in  itfelf ;  when  thou  loved  thyfelf  in  the  Divine  Love- 
 linefs, when  thou  loveft  the  Divine  Lovelinefs  alone  in  thyfelf. 
 Now  it  is  the  fame  Infinite,  Eternal  Lovelinefs,  which  is  the  Self, 
 the  Lover,  the  Love,  the  Beloved  on  all  fides,  not  by  aConfufioa 
 of  Perfons,  or  lofs  of  Diftindtions,  but  by  a  Mydical,  Divine  Mar- 
 riage of  two  into  one  Spirit. 
 
 3.  The  third  Objeft  of  Divine  Love  is  thy  Neighbour.  Qyrft.  But  who 
 is  my  Neighbor.  Anfw.  All  Mankind,  all  Creatures  •,  For  as  much 
 as  all  Things  live  and  move,  and  have  their  Being  in  God,  according  to 
 St.  PauL  Q  fweet  and  bleffed  Neighbourhood,  when  God,  thyfelf 
 and  thy  Neighbour  dwell  altogether  in.  one  Divine  Lovelinefs  and 
 Love,  by  dwelling  altogether  in  God.  But  the  Grounds  and  Rules 
 of  Divine  Love  will  appear  more  clearly  to  you,by  two  Notes,  rais'd 
 from  this  Difcourfe  of  our  BiefTed  Saviour  ^  The  fweet  Preacher, 
 Pattern,  Objedfc  and  Fountain  of  Love. 
 
 1.  Note.  Behold  how  God  letteth  down  all  Love  out  of  himftlf,  and 
 taketh  it  into  itfelf  again.  Fit  ft  the  Divine  Love  requireth  all  thyfelf, 
 as  a  Sacrifice  of  this  Heavenly  Fire,  unto  the  Divine  Lovelinefs  up- 
 on the  Golden  Altar,  the  Glorious  Boforn  of  our  glorify  d  Jer>is, 
 who  is  this  Lovelinefs  itfelf.  Love  the  Lord  thy  God  with  all  thy  Hearty 
 *U  (hy  Soul,  all  thy  Mind,  all  thy  Strength.     Thus  thyfelf  is  clearly  and 
 
 X  x  2  fweel 
 
(  3*0  ) 
 
 fweetly  converted  by  a  Divine  Love  into  one  Brightnefi  and  Svreefc- 
 nefs  with  the  Divine  Lovelinefs,  and  made  the  Lovely  Qbje&of  one 
 Love  together  with  it. 
 
 In  the  fecond  place,  the  Divine  Love  taketh  in  thy  Neighbour  ia- 
 to  this  Heavenly  and  Delightful  Fellowfhip  of  Eternal  Sweetnefles 
 and  Beauties.  Love  thy  Neighbour  as  thyfelf,  as  thatfelf,  whofe  amia- 
 ble Face  thou  feed  in  the  Glafs  of  the  Supream  LovelineFs.  Thus 
 both  the  Command  of  loving  thy  God,  of  loving  thy  Neighbour,  are 
 alike.  The  fecond  is  like  unto  the  firft  -7  for  it  fioweth  forth  from 
 the  firfty  and  was  comprehended  in  it. 
 
 2.  Note.  See  thy  Neighbour^  and  fee  your  [elves  inHeaven,fee  all  1'hings 
 as  a  Heavenly  Vifion  Jurrounded  with  a  Heavenly  Glory.  While  you  fee 
 this,  fee  hpw  Divine,  how  fpreading,  how  comprehenfive  a  Love 
 that  is,  of  loving  thy  true  Self.  A  Self-Love,  if  rightly  underftood, 
 is  a  Root,  which  fpreadeth  its  Branches  into  both  theje  great  Commands, 
 which  contain  the  whole  Law  in  them,  that  of  Mount  Sinai,  and  of 
 Mount  Si  on. 
 
 Love  is  an  Union,  the  Perfe&ion  of  Union  is  Unity.  Every  one's 
 Self  is  an  Unity.  The  Supream,  all  comprehending  Unity,  the  Su- 
 pream and  fweetefl  Love,  the  Supream  and  mod  entire  Self  is  God. 
 He  that  ftandeth  in  this  Glorious  Center  of  all  Truth,  Life  and  Lpve, 
 beholdeth  here  the  Divine  Unity  Iricompreheniibly  full  within  itfelf 
 of  all  Varieties,  which  are  as  the  fame  Face  in  feveral  fliining  Glafles -, 
 as  the  fame  Self  in  feveral  delightful  DrefTes,  as  the  fame  Immortal 
 Love  fporting  with  itfelf  in  manifold  lovely  Shapes,  in  which  it  end- 
 lefly  figureth  all  the  innumerable  Forms  of  Lovelinefs,  with  all  its 
 Lights  and  Shades  ;  and  a&eth  all  the  innumerable  Parts  of  Love,  in 
 all  its  Myfterious  Obfcurings  and  Outfhinings,  its  Captivities  and  its 
 Triumphs,  its  Crucifyings  and  its  Crownings. 
 
 I  fliall  now  conclude  my  Difcourfe  upon  this  Scripture,  with  three 
 Rules  to  guide  you,  and  aflift  you  in  the  Exercife  of  a  Heavenly  Love 
 towards  all,  in  the  midft  of  all. 
 
 I .  Rule.  Overlook  with  an  Eye  of  Faith  that  of  the  Creature  in  every 
 Creature,  and  fix  your  Eye  upon  that  of  God  there.  It  is  a  Defer iptioa 
 which  is  given  of  Humility  ;  the  fubmit  ting  that  of  the.  Creature  in  thy- 
 felf,  to  that  of  God  in  every  Creature,  This  is  Divine  Love,  the  dis- 
 covering of  the  Divine  Glory  in  every  Creature,  and  the  covering  of 
 the  Darknefs  of  the  Creature  with  the  Brightness  of  this  Glory.  In 
 what  a  Heaven  of  Love  doth  he  live,  who  liveth  in  the  Light,  in 
 which  all  (how  therafelves,  as  a  Divine  Workmanfhip,  Divine  Ap- 
 pearances from  the  Deep  of  the  Godhead,  where  the  Light  and  the 
 Shadow  make  one  Divine  Piece,  and  fweeten  each  other  ?  What  a 
 
 Heaven 
 
(  H*  ) 
 
 Heaven  of  Pleafuresdoth  he  live  in,  who  liveth  in  this  Heaven  of 
 
 Divine  Love  ? 
 
 X.  Rule.  Fix  thine  Eye  firfi  upon  God,  then  upon  all  Things ,  as  they 
 appear  in  the  Light  Of  God,  \I$  is  fweet  to  fee  the  Light ,  and  a  pie af ant 
 thing  to  behold  "the  Sun,  faith  Solomon  in  Ecclef.  ii.  7.  The  chief 
 Objeft  and  Pleafure  of  the  Natural  Eye  is  the  Glorious  Body  of  the 
 Sun  in  its  Purity,  at  its  Height.  The  fecond  is  the  Skie,  the  Air, 
 the  Earth,  the  Seas,  as  they  are  enlightned  and  guided  with  the  Sun- 
 Beams.  This  is  the  firft  Supream  Object  and  Delight  of  the  Spiri- 
 tual Eye,  of  Divine  Love,  Chrift  id  Glory,  the  Face  of  God  Aiming 
 •forth  in  the  full  Strength  of  its  moft  Ravifhing  Beauties,  without 
 any  Veil  or  Cloud  upon  them.  The  Pleafure  next  to  this,  is  to  fee 
 all  Things  every  where  in  the  Sunfhine  of  the  Godhead,  as  the 
 Beams  from  the  moil  high  and  facred  Beauties  in  the  Face  of  God* 
 full  upon  them.  How  will  every  Bufh  of  Thorns  (bine  in  this  Light? 
 How  will  every  heap  ot  Duft  fparkle,as  a  heap  of  Diamonds,as  a  knot 
 of  Angels,  yea  a  Conftellation,  a  Combination,  a  mining  and  finging 
 Harmony  of  Divine  Attributes,  Divine  Excellencies  ?  What  a  Hea- 
 venly  Heat  or  Flame,  rather  of  Divine  Love  and  Joy  will  each  thing 
 thus  feen,  raife  in  thee? 
 
 The  great  Men  in  Rome  had  oL  old  Galleries,  in  which  the  Walls 
 on  each  Side  werecover'd  under  and  between  the  Light  with  Pol- 
 lilh'd  Stones,  Clear  and  Tranfparent  as  our  Looking- G 1  affes :  la 
 thefe  they  faw,  as  they  walk'd,  the  entire  Images  of  themfelves  and 
 of  their  Company. 
 
 O  what  a  Heaven  doth  he  continually,  walk  in,  to  whom  air  Things 
 round  about  him  are  hang  with  thefe  Curtains  of  Solomon,  the  liv- 
 ing Brightneffes  of  a  Divine  Light;  the  Flower  of  Light  fpringing 
 from  the  Face  of  God?  In  what  lovely  Images  doth  this  Light,  aa 
 the^ooking-Glafs  of  Eternal  Truth  and  Love,  prefent  him  to  him- 
 felf,  his  Company,  all  Things  round  about  him,  to  him  ?  In  the 
 <$8th  Pfalm,  v.  117.  The  Chariots  of  the  Lord  are  faid  to  be  Thoufands 
 of  Thoufands,  and  Godhimfelf  in  the  mid fi  of  themt  as  on  Mount  Sinai, 
 While  thou  firft  faftaeft  the  Eye  of  thy  Spirit'  en  the  Majefty  of 
 God,  and  then  beholdeft  all  Things,  as  they  appear  in  the  Light  of 
 the  Divine  Prefence;  thou  indeed  art  in  Heaven  :  All  Things  .are 
 as  the  Angels  otiGad,  as  Divine  Emanations,  Divine  Figures,  and 
 Divinei Splendors  circling  thee  in.  on  every  iide,  and  God  himfelf  as 
 a  Fountaiii  of  Gioties  in  the  midfi:  of  them. 
 
 The  Wings  of  the  Dove  in  tne  fame  Pfaim,  v.  13.  an  faid  to  ho 
 Silver,  and  to  have  Feathers  of  Gold.  The  Divine  Light  mining 
 jdind  about  the  Soul,  (hieing  thro'  every  thing,  maketh  the  Silver 
 
 Wings- 
 
(  Mi  ) 
 
 Wings  of  the  Dove:  The  Godhead  in  its  tfnifed  and  entire  Glorie*; 
 displaying  itfeif  in  ics  Omniprefence,  in  its  full  Prefence  in  every 
 Point  of  this  Divine  Light,  as  if  far  more  than  Ten  Thoufand  Suas 
 linked  into  one,  did  fliine  entirely  in  every  Point  of  a  pure  Skie; 
 this  is  the  Knot  of  Golden  Feathers  in  the  Silver  Wings.  O  to  what 
 height  of  Heavenly  Love  and  Joy  do  thefe  Wings  of  the  Dove  car- 
 ry the  Soul!  In  what  a  Heaven  of  Love,  Peace,  Purity,  Power  and 
 Pleafure}  in  what  a  Society  of  Holy  and  Heavenly  Loves  doth  he 
 live,  who  iiveth  in  this  Heavenly  Light  of  Things? 
 
 3.  Rule.  The  thiid  Rule  is  a  Caution.  Let  your  Heavenly  Love  fa 
 a  Heavenly  Fire.  Fire  hath  five  Eminent  Properties.  1.  It  enlight* 
 netb.  2.  It  heatetb.  3.  It  melteth.  4.  It  feparatetb.  5.  It  refinetk. 
 When  Jefus  Chrift  commandeth  his  Difciples  to  imitate  the  Perfecti- 
 on of  their  Father,  he  placeth  the  Perfection  in  Love,  a  Heavenly 
 Love,  an  Univerfal  Love,  taking  our  Enemies  thcmfeives  into  ics 
 Embraces:  A  Love,  as  gentle,  as  fweet,  as  beautiful,  as  profitable, 
 as  the  Showers  from  Heaven,  and  theSunlhine;  he  deicribeth  this 
 Love  by  Coals  of  Fire  pour'd  upon  their  Heads,  Matt.  5.  48.  Thefe 
 are  fuch  Coals  as  Jealoufy,  or  rather  the  burning  Love  of  the  Hea- 
 venly Bride  is  defcrib'd  by,  Cam.  8.  6.  The  Coals  thereof  are  Coals  of 
 a  vehement  Flame.  When  Jefus  Chrift  Baptizeth  with  the  Holy 
 Ghoft,  the  Spirit  of  the  GofpeL,  the  Spirit  of  Grace  and  Love, 
 whole  Name  is  Love,  as  the  fecond  Perfon's  Name  is  Wifdom  or 
 the  Word  *  He  is  faid  to  Baptize  with  Fire. 
 
 Such  a  Divine  Fire,  let  your  Divine  Love  be.  Wherever  you 
 come,  let  your  Love  (bine  forth  with  a  Divine  Light,  and  flame 
 forth  with  a  Divine  Force.  Let  it  not  be  a  painted  Fire,  a  Love  of 
 Pleafure  only,  but  of  a  Heavenly  Power  and  Profit  to  yourfelves  and 
 to  all.  Enlighten  with  the  Brightnefs  of  your  Love  every  Darly^efs, 
 every  dark  Spirit  roundabout.  Soften,  melt  every  Hard  nefs,irve- 
 ry  hard  Heart,  with  the  fweet  Force  of  your  Love.  ^  Warm,  heat 
 every  Cold  and  Dead  Heart,by  infuling  a  Heavenly  Life  and  Sweet- 
 uefs,  and  Affection  into  it.  Seperate  every  where,  and  divide  be- 
 tween Darknefs  and  Light,  Good  and  Evil,  Gold  and  Drofs,  Things 
 that  differ.  Let  your  Love  fo  work  upon,  fo  work  into  all  Spirits 
 that  it  may  refine  them,  that  it  may  burn  up  the  Drofs,  and  bring 
 forth  the  pure  Gold  to  fliine  more  Beautifully.  Let  it  find  Spirits 
 JFlelhly,  and  leave  them  Spiritual:  Let  it  find  Spirits  Earthly,  and 
 leave  them  Heavenly :  Let  it  find  Spirits  Devililh,  and  leave  them 
 <Jod-Iike,  Divine. 
 
 The 
 
(  3*3  ) 
 
 The  Jem  fay,  That  all  Uncleanneft  is  Jndebita  Mixture  an  tin* 
 due  Mixture,  or  a  Confufion  of  Things  which  ought  to  be  kepi  fe- 
 parate,  and  the  higheft  Pollution  is  an  undue  Mixture  in  Mankind/ 
 Job  defcribeth  the  State  of  Death  and  Hell  by  this  ^  It  is  4  Lund  of 
 Darknefs,  where  the  Light  is  Darknefs,  and  where  there  is  no  Order  j  Job 
 10.22.  That,  which  breaketh  the  Order  of  Things,  which  mingleth 
 and  confoundeth  all  Things  in  the  Bodies  or  Souls  of  Mankind,  in 
 the  Nature  of  Things,  Light  and  Da'knefs,  Good  and  Evil,  is  Hel* 
 lifh  Luft,  not  Heavenly  Love,     Heavenly  Love  is  a  Refiner's  Fire. 
 
 Cant.  8.  6.  Jealonfyy  which  may  rather  be  interpreted  the  Zeal  of 
 Love,  is  faid  to  be  hard  as  Death,  cruel  as  the  Grave.  O  the  Sweet, 
 the  Heavenly  Myftery  of  Love  and  Death !  O  the  Divinity,  the  Di- 
 vine Deep  of  Love  and  Death  !  How  are  both  one  and  the  fame 
 Divine  Myftery,  one  and  the  fame  Bleffed  Way  to  one  and  the  fame 
 BiefledEnd! 
 
 Death  is  Hard,  Inexorable,  lrrefiftible.  It  devoureth,  it  feedeth 
 upon,  it  eateth  up  all  Things,  Earthly,  Flefhly,  Mortal,  Mixt,  un- 
 til it  have  confura'd  the  Earthly,  the  Flefhly,  the  Mortal  Part,  and 
 chang'd  all  into  a  Pure,  Heavenly,  Spiritual,  Immortal  Glory,  dif- 
 folving  and  refolving  all  Mixtures  into  the  Ever-blefTed  and  Uncbang- 
 able  Unity,  Thus  Death  is  in  trnth  the  Divine  Love  in  the  Form*  of 
 Death  -7  the  fupreraely  Sweet,  the  fupremely  Glorious  Frame  of  the 
 higheft  Unity  defcending  in  a  Cloud,  drawing  all  Things  to  itfelf 
 within  the  Cloud,  there  at  once  feafting  itfelf  upon  them,  and  mak- 
 ing itfelf  a  Feaft  to  them  *,  fo  Feafting  together  with  them,  while  by 
 its  blefled  Burnings  upon  them,  itconverteth  them  into  one  Flame,, 
 one  Spirit  of  Glory  and  Majefty  with  itfelf,  This  Cloud  too,  in 
 which  this  Supreme  Love  defcendeth,  which  we  call  Death,  is 
 a  Knot,  a  Chariot  of  Angels,  Serapbims,  Angels  of  Love,  Divine 
 Minifters  of  Divine  Love,  Alining  and  finging  as  they  defcendand 
 afcend. 
 
 This  is  the  Divine  Myftery  of  Death.  This  is  the  Myftery  of  Divine 
 Love  in  the  Form  of  Death.     Thus  Death  is  a  Divine  Love. 
 
 Thus  let  your  Divine  Love  to  all  be  a  Divine  Death.  Let  it  be 
 bard  as  Death,  cruel  as  the  Grave.  Let  it  be  Inexorable,  lrrefiftible, 
 never  yielding  to  any  thing  Corrupt,  Carnal,  Earthly  ,  never  to  be 
 foftne$  by  any  thing,  never  to  be  wrought  to  a  Compliance  with  any 
 thing  that  muft  Die,  to  cherifh  that,  or  to  lie  down  in  the  Bofom  of 
 it.  This  is  the  Treachery  and  Adultery  of  unclean  Lufts,  not  the 
 Truth  and  Purity  of  Heavenly  Love. 
 
 If. 
 
(344  ) 
 
 If  a  Pearl,  which  is  foul,  which  hath  any  Spot  or  Cloud  upon  it,' 
 be  taken  down  in  the  Maw  of  a  Pigeon  or  Dove,  it  will  be  cleans'd 
 by  the  inward  Heat  of  the  Dove,  and  come  forth  a  mining  Pearl, 
 without  any  the  leaffc  Cloud  or  Spot  upon  it.  Thus  Death  is  the 
 Heavenly  Dove,  devouring  and  eating  up  all  Things  Carnal  and  Mor- 
 tal into  itfelf,  that  it  may  bring  them  forth  again  out  of  its  Bofotn 
 Pure  and  Immortal,  by  the  Operation  of  its  own  blefled  Heat,  which 
 is  the  Heavenly  Love. 
 
 Every  Saint  ought  to  be  fuch  a  Dove*  There  is  no  Spot,  no  Cloud 
 ofDarknefs,  Earth  or  Filth,  which  doth  not  cover  and  captivate 
 fome  Diviae  Glory.  Let  not  thy  Love  be  an  unworthy,  hellifh  and 
 trayterous  Compliance  with,  or  Gentlenefs  to  the  Darknels,  the 
 Filth  any  where,  prolonging  or  encreafing  the  Captivity  of  the  Di- 
 vine Glory.  Let  thy  Love  be  like  Death  here:  Let  it  draw  into  its 
 irreiiftible  Embraces  every  Soul,  every  Creature,  that  by  the  Power 
 of  its  Heavenly  Heat,  ic  may  purify  i^  it  may  confuwe  the  Spot, 
 the  Cloud,  the  Darknefs,  the  Filth,  and  bring  forth  the  Pretious 
 Pearl,  the  Divine  Glory  in  its  orient  Luftre. 
 
 .11  ir-Mfmrk-' 
 
 i 
 
 THE 
 
(  3+5  ) 
 
 THE 
 
 MANNER 
 
 O  F 
 
 Chrift's  Second  Coming. 
 
 BEING 
 
 The  Third    Part  of  a  Former  DISCOURSE: 
 
 And  may  follow  one  in  Print. 
 
 I  Am  now  come  to  the  third  Head,  The  Manner  of  Chrift's  Second 
 Coming,  which  I  (hall  hold  forth  toyoi,  firft:,  in  two  Generals; 
 then  in  the  feveral  Particulars  of  it. 
 
 i.  The  two  Generals  are,  The  Dreadfulnefs  of  the  Day  of  the  Lord 
 to  Sinners.     This  confifts  in  five  Things. 
 
 i.  Darknefs.  2  Cor.  3.  13.  Mofes  is  faid  to  put  a  Veil  over  his  Face, 
 that  the  Children  of  Ifrael  could  not  ftedfaftly  look  to  the  End  of  that 
 which  is  aboliftid.  V.  I  5.  Even  to  this  Day  the  Veil  is  upon  their  Hearts , 
 when  Mofes  is  read.  V.  \6.  Neverthelefs  when  it  ft)  all  turn  to  the  Lord, 
 the  Fell  [hall  be  taken  away.  V.  17.  Now  the  Lord  is  that  Spirit  }  and  where 
 the  Spirit  of  the  Lord  is,  there  is  Liberty ^  that  is,  Liberty  of  open  Sighc 
 being  freed  from  the  Veil.  If  Mofes  put  a  Veil  upon  his  Face,  what: 
 doth  Adam,  the  Old  Adam  ?  If  there  be  a  Veil  upon  the  Hearts  of 
 Men,  even  unto  this  Day,  when  Mofes  is  read  ;  what  is  there,  when 
 the  Excellencies  and  Glories  of  the  World  are  held  forth  to  them  ? 
 Alas!  How  are  you  to  be  pity'd,  who  live  upon  any  other  Sight  than 
 that  of  the  Face  of  Chrifl?  Who  behold  the  Face  of  Chrift  in  any 
 other  Light  than  that  of  his  own  Spirit?  Your  Carnal  and  Corrupt: 
 Enjoyments,  your  Religion,  the  Letter  of  the  Scripture  to  you  are, 
 
 Y  y  as 
 
as  Scales  upon  your  Faces,  and  Veils  npen  your  Hearts  •  you  cannot 
 fee,  nor  be  aware  of  the  End  which  f'uddenly  cometh  upon  all  thefe 
 Things  by  the  Coming  of  Chrifr. 
 
 Our  Saviour  tells  the  Jew<,  Joh.  8.  24.  Te  jhall  die  in  yottr  Sins, 
 hecaufe  ye  believe  not,  that  I  am  he.  As  they  fay,  that  the  Air,  which 
 encompafleth  us,  is  a  Caufe  of  the  corrupting  of  all  Bodies,  becaufe 
 it  draws  forth  their  Natural  Heat  by  its  own  infinuating  Heat  :  So 
 when  the  Brightnefs  of  our  Lord's  Coming  (hall  fhine  round  about 
 you,  that  very  Brightnefs  (hall  ftrike  you  blinder  and  darker:  For 
 it  (hall  flick  in,  and  draw  back  to  itfelf  all  that  Light,  which  was 
 formerly  in  your  Spirits,  which  was  formerly  enjoy'd  by  you  in  the 
 Scriptures,  in  Religion,  in  all  outward  Things.  Thus  your  prefent 
 Light  will  be  turn'd  into  utter  Darknefs:  That,  when  the  Lord 
 himfelf  fhall  be  come  down,  and  (land  in  the  midft  of  you,  you  will 
 not  know,  nor  believe,  that  it  is  he.  After  this  manner  will  you 
 die  in  your  Sins,  and  periftr  in  the  Rebellion  of 'Corah  againft  Mofes^ 
 of  the  Jews  againft  Chrift. 
 
 2.  Terror.  1  Thef.  5'.  2.  Tonrfelves  hnow  perfetlly,  that  the  Day  of 
 the  Lord  cometh,  as  a  Thief  in  the  Night.  There  is  hardly  any  Thing, 
 that  brings  fo  much  Terror  along  with  it,  as  a  Thief  in  the  Night  ; 
 when  all  Things  are  quiet  and  (till;  when  a  Man  is  laid  to  Reft, 
 and  fleeping  upon  his  Bed,  in  the  dead  of  Night  to  be  awaken'd  with 
 the  Noife  of  a  Thief  in  one's  Chamber,  at  one's  Bed-fide.  The 
 Day  of  the  Lord  fo  cometh.  When  the  Door  of  Human  Strength 
 and  Confidence  (hall  be  faft  lock'd,  and  barr'd  upon  thee ;  when 
 thou  (halt  be  fleeping  fecurely  upon  fome  Bed;  which  thou  haft  made 
 to  thyfelf  among  the  Creatures  ;  at  Midnight  (hall  a  Cry  be  heard; 
 the  Lord  Jefus  breaking  open  all  Things  round  about  thee,  breaking 
 in  upon  thee,  even  in  thy  innermoft  Chambers,  breaking  up  thy 
 Bofom,  thy  very  Heart.  Awake  then,  ftand  up  from  the  Sleep  of 
 Carnality  and  Unbelief;  watch  thine  Houfe,  thine  Heart,  thou 
 knoweft  not,  at  what  Hour  this  Thief  will  come. 
 
 3.  Confufion.  The  Day  of  the  Lord  is  compar'd  to  a  Battle,  Jfa.  9. 
 5.  A  Battle  is  the  Image  and  Life  of  Confufion.  It  is  fet  forth  by 
 a  Storm,  Ezeh  1  4.  There  came  out  of  the  North  a  Whirlwind,  and  a 
 great  Cloud,  and  Fire.  A  Storm  is  the  Battle  of  the  Elements.  What 
 Storm  can  be  more  dreadful  than  this,  where  Clouds,  Whirl- 
 Winds,  and  Fire  are  mingled  ?  Put  all  thefe  together,  a  Battle,  in 
 a  Storm,  in  a  dark  Night.  Can  Confufion  be  exprefs'd  with  more 
 Horror?  Yet  thus  Cfirift  cometh.  The  Elements  which  compound 
 thy  Body,  the  Principles  and  Powers  of  thy  Soul,  all  (hall  be  rais'd 
 into  a  moll  violent  Storm,  and  a  moft  furious  Battle,   in  the  midft 
 
(  34-7  ) 
 
 of  a  Grofs  and  Pitchy  Darknefs.  What  meaneft  thou,  O  Man  !  to 
 perfift  in  Sin,  to  provoke  the  Lord,  to  defpife  the  Day  of  his  Ap- 
 pearance? Arc  thou  Stronger  than  the  Lord?  Canft  thou  (land  ia 
 fuch  a  Night  as  this? 
 
 4.  Deflation.  The  Coming  of  Chrift  is  fet  forth  by  that  defolating 
 Food,  the  Deluge  in  Noah's  Time,  Mat.  24.  38,  39.  As  in  the  Days 
 that  were  be j  ore  the  Floods  they  were  Eating  and  Drinking,  and  Marry  - 
 in?  and  giving  in  Marriage,  until  the  Day  that  Noah  entred  into  the 
 Ark '  and  knew  not  until  the  Flood  came,  and  took  them  all  away  :  So 
 fkall  the  Coming  of  the  Son  of  Man  be.  Go  too  now,  ye  Sons  and  Daugh- 
 ters of  Adam,  eat  the  Fat,  and  drink  the  Sweet  of  the  Creature  \ 
 withhold  your  Eye  from  no  Onjeft  of  Co^etouf-iefs,  Lull,  Ambi- 
 tion ;  withhold  your  Hearts  from  nothing,  which  your  Eye  goes 
 forth  to;  make  Confederacies  and  Alliances  to  yoarfelves,  with  the 
 Beauties  and  Strengths  of  this  World*,  take  Root  downward;  (hoot 
 your  Branches  up  on  high  ;  go  on,  fix  youifelvts  in,  fill  yoa»felves 
 with  this  Creation;  do  not  know,  nor  nnderftand,  until  die  Day 
 that  Chrift  comes ;  until  the  Windows  of  Heaven  from  above  be 
 open'd  to  pour  down  a  Storm,  and  the  Fountains  of  the  great  Deep 
 be  broken  up  from  below,  to  fend  up  their  Waters  of  Darknefs. 
 Then  (hall  both  joyn  in  one  Flood,  to  carry  quite  away  forever, 
 thy   Peace,    Pleafures,    Power,    Honour,    thy  Self-Body  and  Soul 
 
 and  All. 
 
 5.  Torment.  Every  Battle  of  the  Warrior  is  with  confus'd  Noife,  and 
 Garments  roWd  in  Blood:   But  this  foall  be  with  Burning  and  Fuel  of  Fire, 
 faith  the  Prophet  concerning  the  Day  of  the  Lord,  Ifa.  9.  5.     As 
 the  Torment  of  Fire  burning  upon  one's  Flefh,  is  greater  than  thac 
 of  a  Wound  made  by  a  Sword  or  Spear  :  So  will  the  Anguifh  of  Sin- 
 ners at  the  Coming  of  Chrift  go  beyond  every  other  kind  of  Pain. 
 Fire  is  the  molt  Searching,  wracking,  torturing,  devouring  of  al! 
 Elements.     But  the  Fire  of  this  Day  fhall  be  a  Fire  to  the  Natural 
 Element  of  Fire;  and  that  but  as  Fuel  to  this,  tobedevour'd  by  it. 
 Poor,  Blind,  Vain  Creatures !    You  pamper   and  deck  your  Flefh 
 with  Coft  and  Care  :    To  what  End  ?  Is  not  this  the  Flefh,    which 
 the  Fire  muft  broil  and  burn  up  ?   You  feed  your  Blood,  till  it  run 
 wantonly  in  your  Veins,  that  it  may  feed  your  Luft:    Yet  the  Fire 
 muft  fcaid  and  lick  up  this  Blood  of  yours.     You  ftretch  yourfelyes 
 at  eafe  on  Beds  of  Sloth  and  Luxury  ;  you  turn  yourfelves  on  them, 
 as  a  Door  turneth  on  the  Hinges:  What  will  you  do,  when  the  Fire; 
 of  the  Great  Day,  which  now  Burns  out  apace,  fhall  ftretch  and  tear, 
 and  crack  your  delicate  Sinews,  and  tender  Limbs  ?  Nay,  as  David 
 fpeaks  in  one  Place,  of  Water  coming  into  his  Soul:  So  fhall  this  Fire 
 
 Y  y  2  come 
 
come  into  thy  very  Soul.  Nothing  fhall  be  able  to  hide  itfeff  from 
 its  Heat  ;  no  fecret  Room  in  thy  Spirit.  It  will  fearch  downwards 
 to  the  Foundations  of  the  Creature;  it  will  mount  up  to  the  Top 
 of  the  Creation,  and  confume  all.  I  have  done  with  the  firfl  General. 
 
 2.  General.  The  Delight fulnefs  of  Chriffs  Coming  to  the  Saints. 
 There  are  four  Things,  which  will  make  up  the  Delightfulnefs  of 
 this  Day. 
 
 i.  A  Jubilee.  The  Day  of  the  Lord  will  be  a  Day  of  Jubilee  to 
 Ins  People.  Jcfus  Chriffc  faith  of  himfelf,  and  of  the  Time  of  his  Ap- 
 pearance, Ifa.  6r.  i.  The  Sprit  of  the  Lord  is  upon  me,  becaufe  the  Lord 
 hath  anointed  me  to  preach  good  Tidings  to  the  Meek.  V.  2.  io  pro- 
 claim the  acceptable  Tear  of  the  Lord.  Commentators  interpret  this  ac- 
 ceptable Time  of  the  Year  of  Jubilee.  You  read  of  the  fame  fo 
 apply'd  to  the  Coming  of  Chrift,  Ifa.  49.  8,  9.  Thus  faith  the  Lord,  in 
 an  acceptable  Time  have  I  heard  thee,  &C.  That  thou  may  sir  fay  to  the 
 Frifoners,  go  forth  ;  to  them  that  are  in  Darknefs,  jhew  yourfelves. 
 You  poor  Members  of  Chrift;  I  fpeak  now  to  you,  who  have  been 
 fold  for  Bond-Slaves  to  Wrath  and  Juftice,  for  the  Debt  of  Sin, 
 who  have  lain  long  in  Chains  of  Darknefs  ;  look  up,  and  be  com- 
 forted ;  behold,  how  it  dawns  to  the  Day  of  Jubilee.  Hear  this, 
 and  Rejoyce  ;  the  Lord  calls  this  an  acceptable  Time  :  It  is  a  Time, 
 as  acceptable  to  him,  as  it  is  to  thee.  Let  this  approaching  Day  of 
 Jubilee  raife  and  revive  your  fainting  Spirits.  Chrift  is  coming, 
 and  as  he  comes  he  proclaims  the  Jubilee.  Hear,  what  the  Lord  Je- 
 fus  faith,  it  is  be,  it  is  he  of  a  Truth,  who  crieth  to  thee :  Go  forth, 
 be  free;  return  to  thy  Ancient  Inheritance  of  Love,  which  thou 
 hadft  in  the  Heart  of  the  Father;  and  to  thine  Inheritance  of  Glory, 
 which  thou  hadft  in  the  Perfon  of  the  Son,  even  thine  own  Inheri- 
 tance from  Eternity.  Thou  art  the  Child  of  the  Kingdom,  by  Choice 
 and  Ele&ion  of  the  Father,  which  is,  as  it  were,  thy  fii ft  Birth-,  be- 
 fore the  World  was.  Be  no  more  then  a  Bondman,  but  go  forth  free 
 from  all  thy  Task- Matters,  the  Law,  the  Fle/h,  Sin  and  Wrath. 
 O  Beloved!  What  will  the  Bleflednefs  of  that  Day  be,  when,  as  at 
 the  entrance  of  Kings,  Streets,  Wralls,  and  Tops  of  Houfes  are  hung 
 with  rich  Tapeftry,  and  Embroidery  ;  fo  Chrift  at  his  Coming  (hall 
 fay  to  our  Spiritual  Man,  which  hath  been  fo  long  imprifon'din  this 
 Flelh;  Go  forth:  And  to  the  Spiritual  Glory,  which  hath  been  hid 
 under  the  Darknefs  of  the  Frailties,  Follies,  Filth  of  our  Natural 
 Man,  fhew  thyfelf. 
 
 2.  A  Coronation.  Rev.  5.  10.  The  Saints  Glory  in  Chrift  after 
 this  manner :  Than  haft  made  its  Kings  and  Priefts  to  God,  and  we  (liall 
 Reign  on  the  Earth.    Thou  halt  made  us  Kings,  and  we  fhall  Reign. 
 
 We 
 
(  349  ) 
 
 We  are  Born  Kings,  when  we  firft  are  Born  again  into  the  Life  and 
 Love  of  Chrift :  But  our  Coronation-Day  is  put  off  until  the  Second 
 Coming  of  our  Lord  -,  Then  (hall  the  Crown  of  Heavenly  Glory  be 
 fet  upon  our  Head,  and  the  Spirit  be  as  a  Scepter,  put  into  our 
 Hands,  by  the  fwaying  of  which  Scepter  we  fhall  govern  the  whole 
 Creation.  For  fo  by  the  Earth,  in  the  foreciced  Place  of  the  Revela- 
 tions, 1  underftand  the  whole  Creation,  as  it  is  often  us'd  in  the 
 Scriptures,  and  oppos'd  to  God,  who  is  the  highefl  Heavens.  The 
 Ground  of  my  Interpreting  the  Word  fo  in  this  Place,  is  the  firft  of 
 Cor.  6.  2.  Do  you  not  know  that  the  Saints  frail  judge  the  Worlds  &C 
 V.  3.  Know  ye  not  that  we  frail  judge  the  Angels?  Behold  the  Saints 
 (hall  judge,  not  this  vifible  World  only,  but  the  Angels  alfo  \  noc 
 as  Ministers  of  State,  but  Kings. 
 
 Come  drooping  Chriftians ;  come  thou,  whofe  Heart  is  heavieffi 
 within  thee,  drink  the  Wine  of  this  ftrong  Confolation,  and  forget 
 thy  Cares,  and  be  Sad  no  more. 
 
 Objett.  But  thou  fayeft,  thou  haft  a  Heart,  hard  and  dead  as  a 
 Stone,  to  Spiritual  Things;  yet  broken  and  Ground  to  Dull,  with 
 Guilt,  Fear,  and  continual  Trouble  ? 
 
 An  fa.  John  the  Bapciffc  tells  the  Jews,  Matt.  3.  9.  God  is  able  of 
 thefe  Stones  to  raife  Children  to  Abraham.  Jefus  Chrift  is  coming,  and 
 of  this  Stone,  of  this  Duft  of  the  Stone,  into  which  thou  fayelt  thy 
 Heart  is  turn'd,  he  will  raife  a  King  to  himfelf. 
 
 Object.  But  thou  haft  many  filthy  and  noifom  Lufts,  which  make 
 thee  the  vileft  of  all  Creatures  ? 
 
 An  fa.  The  Lord  faith,  Pfal.  1 13.  7,  8.  He  raifcth  the  Poor  out  of 
 the  Dust,  and  lifteth  the  Needy  off  from  the  Dunghil,  that  he  may  fet 
 hin  with  the  Princes  of  his  People.  Let  it  be,  that  thou  art  in  the 
 Flefh,  not  only  as  in  the  Duft,  but  as  on  a  Dunghil,  like  a  Begger, 
 in  the  filthy  Rags  of  Corruption,  full  of  the  loathfome  Vermin  or 
 many  Devils,  like  Mary  Magdalen :  Yet  thy  Jefus,  thy  Husband 
 comes  to  take  thee,  not  only  out  of  the  Duft,  but  even  off  from  the 
 Dunghil  of  this  Flefh,  to  fet  thee  with  Princes,  as  a  Prince  over  An- 
 gels, at  his  own  Right- Hand. 
 
 Objett.  Doft  thou  ftill  reply,  and  cry:  Can  it  be,  that  fuch  a- 
 one,,as  I,  fo  little  a  one,  one  fo  little  in  Grace,, in  Wifdom,  ia 
 Strength,  in  Efteem  with  Men,  in  Rank  among  the  Creatures, 
 Ihould  be  a  King?  Art  thou  this  little  one?  Then  Jefus  Chrift 
 fpeaks  to  thee  by  Name,  by  this  very  Name  of  little  one :  Luh  12. 
 33.  Fear  not  little  Flock,  it  is  your  Fathers  good  Pleafure  to  aive  yon 
 the  Kingdom.  Behold  thy  Hopes  of  a  Kingdom  is  not  founded  upon 
 any  Greatnefs  or  Gooduefs  in  thee,  but  on  the  meer  good  Pleafurs 
 
of  the' Father c  And  who  hath  counfell'd  him?  Or  what  difputing 
 is  there  with  his  Will  ?  What  in  the  Creatures  hath  ever  fway'd  or 
 refilled  his  Will  ?  If  now  thou  asked  Believingly,  as  Mary  did  the 
 Angel}  How  can  this  be?  Jefus  Chrift  will  give  thee  that  Anfwer, 
 which  the  Angel  gave  to  Mary ;  Luk.  i.  25.  The  Holy  Ghofi  Jha/l 
 Come  Hfon  thee,  and  the  Power  of  the  moft  high  Jltall  overfhadow  thee* 
 Do  thou  dofe  with  Chrift,  and  fay  again,  as  the  Virgin  did,  v.  38. 
 Behold  the  Servant  of  the  Lord :  Be  it  unto  me  according  to  the  Word  of 
 the  Lord, 
 
 3.  A  Marriage.  Look  to  that  Scripture,  Cant.  3.  it.  Go  forthy 
 O  ye  Daughters  of  Zion,  and  behold  King  Solomon  with  the  Crown^ 
 wherewith  his  Mother  Crowned  him  in  the  Day  of  his  Efpoufals,  and  in 
 the  Day  of  the  Gladnefs  of  his  Heart,  As  David  was  a  Type  of  Chrift 
 in  his  Coofiid,  and  in  the  Power  of  his  Death :  So  is  Solomon  a  Fi- 
 gure of  Jefus  Chrift  in  his  Glory }  and  not  of  Chrift;  in  his  own  Per- 
 fon  only,  as  he  is  the  Head  }  but  alfo  of  his  Church,  as  his  Body; 
 and  each  Saint  as  a  Member  of  that  Body.  The  Lord  faith  in  the 
 Gofpel,  That  the  Lillies  neither  Spn  nor  bow  ,  yet  Solomon  in  nil  his 
 Royalty  was  not  like  one  of  them.  The  lowed  and  meaned  of  all  the 
 Saints,  is  one  of  thefe  Lillies.  Thou  cand  neither  Spin  nor  Sow  for 
 thyfelf,  thou  canft:  do  nothing  to  make  thyfeif  Beauciful  or  Blefled  j 
 Yet  Solomon  was  not  like  thee  :  For  he  in  all  his  Royalty  and  Jollity, 
 was  but  a  Type  of  thee,  thy  Shadow.  This  Day  of  his  Efpoufals 
 doth  no  more  than  Figure  out  the  Day  of  thy  Saviour's  lad  Appear- 
 ance, when  thofe  Efpoufals,  which  have  been  already  contracted 
 between  him  and  thee,  fhall  be  confummated. 
 
 Go  forth  then,  poor  Soul,  out  of  thine  own  Senfe  and  Reafon  -7 
 look  with  an  Eye  of  Faith  on  that  Day.  See  thyfelf  on  thy  Marriage- 
 Day  with  thy  Husband,  Jefus.  What  a  Day  of  Gladnefs  of  Heart 
 will  this  be  to  him,  and  to  thee?  When  the  Mother  of  you  both, 
 the  JeYnfalem,  which  is  above,  (hall  fet  a  Crown  of  pure  Gold,  a 
 Garland  of  never  fading  Flowers  of  Glory  on  either  of  your  Heads. 
 
 4.  Their  own  Day.  The  Day  of  the  Lord  is  the  Saint's  Day  in  two 
 Refpefts. 
 
 1.  It  is  a  Day  ofriftng  for  the  Saints.  Mai.  4.  2.  To  yon  that  fear 
 my  Name,  fhall  the  Sun  of  Right eoufnefs  arife  with  healing  in  his  Wings* 
 You  that  fear  the  Lord,  you  are  mean  and  low  in  Man's  Day  \  no 
 Eye  regards  you  \  no  Sun  fhines  to  you.  You  fhall  have  your  Day, 
 when  Jefus  Child,  who  is  the  Sun  of  the  Heaven  of  Heavens,  v/hich 
 fhines  to  God  himfelf,  fhall  break  forth  upon  this  vifible  World  \ 
 to  you  (hall  he  arife  and  fhine  on  you  alone.  When  Jefus  Chrift 
 fiall  be  the  Eye  of  thefe  vifible  Heavens,   as  he  is  of  the  invifible 
 
 ones, 
 
C  35  *  ) 
 
 ones,  he  (hall  pour  forth  all  his  Beams,  the  Fulnefs  and  Sweetncft 
 of  all  his  Looks  on  you.  As  the  Eye  of  a  Pi&ure  in  a  Room  ;  fo 
 fhall  this  Eye  of  Love  follow  you,  and  look  full  upon  you,  which 
 way  foever  you  turn  yourfelves. 
 
 The  Sun  is  compared  to  a  Bridegroom  corning  jut  of  his  Chamber,  P/a.' 
 19.  5.  At  the  laft  Day  the  Lord  Jefus  fhall  come  forth  from  the 
 Heavens,  which  now  hold  him,  as  out  of  his  Chamber,  to  be  a  Sun 
 to  the  whole  Frame  of  Things,  and  to  enlighten  the  World  with 
 his  Glory.  Then  fhall  this  Glorious  Sun  be  thy  Bridegroom,  and 
 thou  his  Bride. 
 
 The  Prophet  Malachy,  by  an  elegant  Metaphor,  exprefTeth  m  the 
 foremention'd  Place  the  Beams  of  the  Sun  by  Wings.  This  Phrafe 
 of  Wings,  compared  with  two  other  Places  of  Scripture,afFord  us  two 
 excellent  Similitudes,  taken  from  the  Mouth  of  the  Holy  Ghoffc 
 himfelf. 
 
 Matt.  23.  27.  Our  Saviour  tells  the  Jews,  that  he  would  have  gathered 
 them,  as  a  H en  gather eth  her  Chickens  under  her  Wings.  When  Jefus 
 Chrifl:  comes  like  a  Sun,  the  Saints  fhall  all  be  as  the  Chickens  of 
 the  Hen,  as  the  Young  Ones,  the  Children  of  that  Day.  So  chey  are 
 call'd,  1  Thef.  5.  5,  Then  (hall  Chrifl:  gather  them  ail  under  his 
 Beams,  as  Wings,  to  Proteft,  Cherifh,  Hatch  them  up  to  the  Sta- 
 ture of  his  own  Glory  *,  while  the  Birds  of  Prey  devour  the  reft  of 
 Mankind  round  about  them. 
 
 Exod.  19.  4.  God  tells  the  ]ew$,that  he  bare  them  upon  Eagle's  Wings'* 
 When  Chrifl;  fhall  arife  like  a  Sun,  and  fpread  his  Beams  as  Wings , 
 as  an  Eagle  takes  her  Young  Ones  upon  her  Wings,  bears  them  up 
 in  fafety,  carries  them  on  high  to  gaze  on  the  Body  of  the  Sun, 
 teaches  them  to  fly  :  So  fhall  thy  Saviour  carry  thee  up  upon  his 
 Beamy  Wings,  to  behold  the  Face  of  the  Father,  and  teaching  thee 
 to  fly  in  the  Air,  and  Heights  of  the  Spirit,  while  a  Fire  confumes 
 all  Things  below. 
 
 Pfal.  1 1 8.  24.  We  read  of  a  Day :  This  is  the  Day  which  the  Lord 
 hath  made  \  we  will  re  Joyce  and  be  glad  in  it.  You  that  now  Mourn 
 after  Chrifl,  and  have  nothing  but  Night,  which  lafts  all  the  Year, 
 all  your  Life  long  :  As  this  Sun  makes  Natural  Days;  fo  fhall  your 
 Lord  fhineout,  and  by  the  Brightnefs  of  his  Face- make  a  Day  for 
 you,  a  Day  made  on  purpofe,  that  you  may  rejoyce  and  be  glad 
 therein.     Thus  fhall  the  D*y  of  the  Lord  be  a  Day  for  the  Saints- 
 
 2.  It  fhall  be  a  Day  breaking  from  the  Saints.  Exod.  14*  19.  You 
 read,  that  the  Pillar  of  a  Cloud  at  the  Red-Sea  went  from  before  the 
 Ifraelites,  and  flood  behind  them  in  the  Face  of  the  Egyptians. 
 Each  Saint  hath  a  Sun,    a  Day  of  Glory  and  Eternity  rifen  in  his 
 
 Spirit: 
 
■I 
 
 (  35*  ) 
 
 Spirit:  Bat  while  he  lives  in  Flefli,  this  San  is  under  a  Cloud  *  a* 
 the  Coming  of  Chrift,  upon  the  Borders  of  the  Red-Sea,  this  Cloud 
 fhali  remove  itfelf  offfrom  a  Saint,  and  fettle  upon  the  Worlds  then 
 ihall  each  Saint  ihinc  forth  like  a  Sun,  and  together  with  Chrift  make 
 z  blefled  Day,  Chrift  himfelf  riling,  from  his  Bofom. 
 
 Pfat.  97.  it.  The  Holy  Ghoft  tells  us,  that  Light  is  [own  for  the 
 Righteous.  We  may  Translate  the  Hebrew  Particle  (le)  according 
 to  the  Propriety  of  that  Tongue,  for,  to,  in  thfc  Righteous.  You, 
 who  are  the  Righteous  ones  of  the  Earth,  the  Seed  of  Chrift,  grow 
 apace  ;  for  la  you  is  the  Seed  of  the  Great  Day  •,  you  are  the  Lillies, 
 fche  Flowers  of  Light,  that  mult  by  your  flouridiing  up  on  high,  fill 
 the  World  with  the  new  and  pleafant  Light  of  Immortality. 
 
 There,  is  a  molt  fweet  and  Spiricual  Scripture,  1  Joh.  2.  8.  Again, 
 •4  new  Commandment  7  write  unto  you,  which  thing  is  true  in  him,  and  in 
 
 u\  becanfethe  Darknefs  is  paft^  and  the  true  Light  now  jhineth.  All 
 H^iac  can  be  laid  ct  the  lait  Day  is  already  true  in  Chrift  j  the  new 
 Heavens,  and  the  new  Earth  are  let  up  compleatly  in  his  Perfon. 
 Jcfus  Chrift  is  alio  drinking  this  new  Wine  of  the  Kingdom,  with 
 his  Saints  in  the  Prjvy-Garden  of  their  Hearts.  The  Light  of  the 
 laft  Day  already  (Sines  $  the  new  Frame  of  Things  already  fhews 
 itfelf  in  their  Spirits,  where  it  is  forming  to  Perfection  under  the 
 Veils  and  Curtains  of  Flefh.  When  the  full  Time  (hail  be,  then  (hall 
 thefe  Curtains  be  taken  down,  and  in  the  twinckling  of  an  Eye,  this 
 great  Day,  this  new  Creation  fhall  difclofe  itfelf  from  the  Breaft  of 
 Chrift,    at  once,  in  one. 
 
 As  St.  Peter  in  the  Acts  juftifies  his  firft  Aquaintance  with  the 
 Genulcs,  to  the  Jews,  by  telling  them,  that  it  was  not  ft  range  to  him  ; 
 for  he  had  feen  it  before  in  a  Vifion,  when  a  Sheet  was  let  down 
 from  Heaven  to  him,  full  of  all  manner  of  Living  Things,  and  he 
 commanded  to  rife  and  eat :  So,  when  a  Saint  at  the  laft  Day,  (hall 
 Reign  with  Chrift,  having  a  Fulnefs  of  all  Glory,  Power,  Pleafure, 
 round  about  him,  he  (hail  fay  \  Nothing  of  all  this  is  ftrange  to  me. 
 As  Jofeph  beforehand  faw  in  Dreams  the  eleven  Sheaves  bowing  to 
 his  Sheaf}  the  Sun,  Moon,  and  eleven  Stars  bowing  to  him  :  So  ma- 
 ny a  time,  by  Night  upon  my  Bed,  by  Day  in  my  Walks,  have  I  feen 
 Angels,  and  the  whole  Creation  bowing  to  me,  while  I  have  faC 
 upon  a  Throne,  the  Glory  of  God  refting  upon  my  Head,  as  a 
 Crown,  and  the  Spirit  of  the  moft  High  being  as  a  Scepter  in  my 
 Hand.  Often  hath  the  Glory  of  this  Day  been  let  down  into  my 
 Spirit,  and  caught  up  into  Heaven  again. 
 
 Vfe  1.  Of  Caution.     Take  heed  of  judging  the  Things  of  Chrift  by' 
 .any  Light }  fave  that  of  the  Spirit  of  Chrift.    Alas !  how  are  they  to  be 
 
 pitied, 
 
(  &3  ) 
 
 pitied,  who  look  to  any  Woidiy  Qbjefis,  Religious  Excellencies, 
 the  Letter  ot  the  Sciipuircs,  and  look  not  up  co  the  Face  of  the 
 Lord  Jefus,  or  look  up  to  the  Face  ot  the  Lord  Jefus  by  any  other 
 Light,  and  not  by  the  Light  of  the  Spiiic?  With  tender  and  yearn- 
 ing Bowels  1  humbly  beieech  all  you,  to  whom  my  Words  conie,  by 
 that  Blood  of  our  Dear  Saviour,  which  the  Jews  fhed  '\njtrufdem\* 
 by  that  dreadful  Destruction,  which  came  upon  the  City  oiJerufaUm^ 
 by  that  Blood,  which  lies  upon  the  Head  of  the  Jews,  and  their 
 Pofterity  unto  this  Day  :  Take  heed  of  managing,  or  making  any 
 Judgment  upon  Spiritual  and  Divine  Things,  by  any  other  than  a 
 Spiritual  and  Divine  Light.  The  Danger  is  very  great;  and  this  is 
 the  ready  way  to  be  found  Fighters  again  ft  God,  and  Renders  of 
 the  Holy  Gboft.  For  the  Brightnefs  of  Chiiit's  Coming  will  ftrike 
 an  utter  Darknefs  upon  ail  the  Light  of  Man,  and  this  whole  Olea- 
 tion.  When  Lather  was  urg'd  to  fubmit  his  Writings  to  a  Council  j 
 heanfwer'd,that  he  was  willing,  if  the  Holy  Scripture  might  be  Judge 
 in  the  Council.  I  mud  add  one  thing  more,  and  fay;  Do  call  the 
 Things  of  Chrift  before  Synagogues  and  Rulers,  Eccleiiaftical  ot  Ci- 
 vil Atfemblies ;  Co  that  the  Holy  Scriptures  may  be  the  J».;dge  ia 
 thofe  Allemblies,  and  the  Holy  Spirit  the  interpreter  of  the 
 Scriptures. 
 
 Two  Anf  els  came  down  into  Sodom,    as  Guefb  to  Lot,  a  little 
 before  the  Defhudtion  of  it.     The  whole  City  was  rais'd  on  this 
 Defign  to  take  thefe  Angels  into  their  Power,  to  abufe  them.     Let 
 goes  forth  to  appeafe  them  with  humble  andfweet  Language.  When 
 they  ftretch  forth  their  Hands  to  take  hold  of  Lot ,  the  Angels  take 
 him  by  the  Hand,  draw  him   into  the  Houfe,    flint  the  Door  upon 
 him,    and  ftrike  thofe  without  with  Blindnefs.     They  continue  their 
 Rage  in  their  Blindnefs,  and  grope  all  Night  for  the  Door.     In  the 
 Morning  the  Angels  remove  Lot  into  a  Place  of  fafety  :    Then   as 
 Lot  goes  forth,    and  the  Sun  arifefh  upon  Sodom,    the  Lord  rains 
 down  Fire  and  Brimftone  from  Heaven  upon  it.     There  is  a  Spiri- 
 tual Sodom,  of  which  we  read,    Rev.  7.   8.     As  the  Lord  deftiqy'd 
 the  one,  fo  fhdll  he  the  other  by  Hi e  from  Heaven  ',  at  the  arifing 
 of  the  Sun,  the  Lft  Appearance  of  our  Lord  and  Saviour.     Are  we 
 in  the   Evening  to   that  Great  and, Glorious  Day?    If  theie  be  a 
 Night  to  come  between  us  and  that  blefled  Morning  ;    yet  it  is  a 
 Night  only,    and  no  more.     Oh!    then   take   heed  ot  being  found 
 walking  in  the  Streets  of  that  Spiritual  Sodom.     Evangelical,  Spiii- 
 tual  Appearances  of  our  Beloved  will  come  down  from  Heaven,  like 
 Angels  on  Meifages,  and  Vilits  to  his  Spoufe  on  Eirth.     Spiiirual 
 Sodom  will  be  ail  in  an  Uproar  at  the  coming  forth  of  thefe  Gloiies, 
 
 Z  z  crying 
 
(  354  ) 
 
 eryfngenr.  to  have  them  fabjefted  ro  her  Knowledge  and  Judgment 
 concerning  them.  When  Spit  itual  Ctyriftfcms  fhal]  go  reMh  to  them 
 with  foft  Words  to  f*eeten  [he  Spirits  of  the  Men  of  rhK  Ciiy,  they 
 vil]  but  blow  up  the  Fire  of  their  Indignation  againft  thtnfelves  : 
 But,  as  they  (hail  prefs  hard  upon  the  Door,  theSiints,  to  ferze  on 
 them,  the  Lord  Jefus  fhall  draw  them  into  his  Chambers,  to  the 
 Secret  of  his  Countenance;  there  fhall  he  hide  them  from  the  Pride 
 of  thzk  Sodomites,  and  the  Strife  of  their  Tongues:  But  upon  the 
 Sodomites  themff  Ives  will  he  caft  a  Grofs  Darknefs,  which  fhall  turn 
 all  their  former  Light  into  a  ftark  Bliudnefs.  W7hat  will  they  now 
 do  ?  Will  they  be  fo  Wife,  as  the  Egyptians  were,  who  ftir'd  not 
 out  of  their  Places,  while  palpable  Darknefs  was  upon  them?  No, 
 as  in  Hell,  fo  in  their  Hearts,  the  Fire  will  encreafe  with  their 
 Darknefs,  the  Fury  with  their  Blindnefs.  In  both  thefe  they  will 
 madly  grope  for  Spiritual  Truths,  and  Perfons  to  execute  their  Lufl 
 and  Wrath  upon  them.  TheTn  at  once  fhall  the  Lord  Jefus  arife  like 
 a  Sun  upon  the  World  ;  take  up  his  Holy  Ones  from  the  midft  of  the 
 People,  unto  his  Holy  Mountain,  out  of  their  reach;  Rain  down 
 Hail-Stones,  and  Coals  of  Fire  upon  thefe  wretched  Sodomites, 
 
 Quctt.  But  you  will  fay  unto  me;  Who  are  thefe  Sodomites? 
 
 An  fa*  There  are  three  forts  of  Sodomites,  i.  Thofe  who  are  Car- 
 nally Unclean  upon  Carnal  lmpulfions. 
 
 2.  Thofe  who  are  Carnally  Unclean  upon  Spiritual  Pretences. 
 3.  Thofe  who  are  Spiritually  Unclean  upon  Carnal  Principles.  Sad 
 took  away  David's  Wife  from  him,  and  gave  her  to  another.  Many 
 after  the  like  Example  Divorce  the  Letter  of  the  Scriptures,  the 
 Ordinances  of  Religion  from  their  own  Husband,  the  Spirit,  and 
 give  them  for  a  Wife,  to  the  Reafon  or  Will  of  Man.  Thefe  are 
 the  Inhabitants  of  Spii  itual  Sodom. 
 
 Jid.  6.  The  Angels  are  [aid  to  have  left  their  firfi  Eft  ate,  or  Trinci- 
 fle,  which  is  Chiiit,  the  Head  of  Angels;  and  their  own  Habitation, 
 that  is,  God.  For  Mofes  faith  to  God,  Pfal.  90.  1 .  Thott,  0  Lord,  baft 
 been  our  Habitation  from  one  Generation  to  another. 
 
 Then  Jnd.  7.  We  fee  that  the  Men  of  Sodom  finn'd  after  the  like 
 manner,  by  Fornication,  going  after  ftrange,  or  as  it  is  in  Greelt, 
 Divers  Flefh.  The  fame  Sin  wThich  was  committed  Carnally  by  the 
 Sodomites,  was  committed  Spiritually  by  the  Angels  firft.  That  of 
 Angels  was  the  Original  and  Highelt  Sodomy  :  That  of  the  other  a 
 Copy  and  Shadow  only  of  this. 
 
 Behold  the  Spiritual  Sodomitical  Soul,  who  abides  not  in  the  Spi- 
 rit of  Chrift,  her  firft  Principle,  her  own  Habitation,the  Husband  of 
 ier  Youth  -7  but  goes  after  the  Diverfity  of  Flefljly  Appearances,  in 
 
 Ordi- 
 
(955.) 
 
 Ordinances,  in  the  Letter  of  Scripture,  embracing  thefc  in  the  Bed 
 of  Chrift. 
 
 I  would  not  feem  to  any  to  -undervalue  Ordinances,  or  the  Scrip- 
 tures, while  I  am  Jealous  over  your  Hearts  concerning  them,  with 
 a  Holy  Jealoufy,  lead,  like  Potipharys  Wife,  you  Ihould  cait  your  Eye 
 upon  thefe,  to  the  Difhonour  of  your  Husband,  who  hath  nude  them, 
 like  Jofeph,  his  Stewards:  and  hath  indeed  given  ail  outward  Admi- 
 niftration  unto. their  Hands,  referving  nothing,  fa ve  his  Wife,  your 
 Conjugal  AfFe&ions. 
 
 1  will  therefore  give  you  two  Cautions,  that  I  may  not  be  mifun- 
 derftood:  One  concerning  Ordinances  j  another  concerning  the 
 Scriptures. 
 
 r.  Caution  for  Ordinances.  As  Jefus  Chrifl:,  at  his  firft  Coming,  fold 
 the  Multitude  \  That  be  came  not  to  deftroy  the  Lawy  but  to  fulfil  a  :  So 
 be  not  afraid  of  the  Second  Coming  of  Chrifl:,  in  the  Spirit,  for  your 
 Ordinances.  He  comes  not  to  make  them  void,  but  to  fulfil  chem, 
 to  fill  them  with  his  Spiritual  Fulnefs  \  to  make  ftraight  that  which 
 is  crooked,  in  filling  up  that  which  is  wanting  in  them,  to  take  away 
 their  Oldncfs,  and  Killing  only  off  from  them,  that  he  may  make  them 
 New  in  himfelf. 
 
 2.  Caution  for  the  Scriptures.  2  Tim.  s.  15.  St.  Paul  gives  the  Ho- 
 ly Scripture  this  Teftimony;  They  are  .  \  make  thee  Wife  unto  Sal- 
 vation: And  V.  17.  To  make  the  Man  cf  Cod  Perfect.  But  bow? 
 The  latter  end  of  v.  15.  tells  us  how:  By  faith,  which  is  in  Chrifi 
 Jefns. 
 
 AsGoliafrs  Sword,  which  had  none  like  unto  it,  was  laid  behind 
 the  Altar,  wrapt  up,  in  a  Linnen  C'oth:  So  tJte  Spirit  of  Chrifl  is 
 a  two-edged  Sword,  which  hath  noactq  he  ccmpar'd  whh  it,  for  the 
 flaying  of  our  Spiritual  Ememie^  and  the  ing  of  us  the  Viclory 
 over  all  Things.  The  Scripture?,  they  are  the  pure  Linnen  Cioth, 
 in  which  this  Sword  lies  wrapt  up.  They  are  that  fimple  and  fpot- 
 lefs  Letter^  the  pure  Language  and  Expreflions,  in  which  the  Spirit! 
 lies  before  the  Senfes,  and  Natural  Underftanding  \  out  of  which  it 
 draws  forth,  and  brandiflicth  itfelf  upon  the  Spirits  of  Men. 
 
 2  Pet.  I.  I  p.  The  Script-ires  are  caWd  a  Light  jhining  in  a  dark  Place. 
 As  a  Wax-Candle  in  the  Night :  So  are  the  Scriptures  in  this  Night 
 of  a  Flefhly  Life,  and  the  Abfence  of  Chrifl;.  The  Holy  Spirit  is  the 
 Light,  the  Flame,  which  removes  the  Darknefs,  and  manifefts 
 Truth,  Heaven,  or  God  to  us.  The  Letter  of  the  Scriptures  are 
 as  the  Wax,  on  which  the  Flame  of  the  Spirit,  as  on  Fuel,  feeds* 
 puts  forth,  and  maintains  its  Prefence  with  our  Fleih. 
 
 Z22  As 
 
 •■*■ 
 
 %■ 
 
 f 
 
( 356 ) 
 
 As  John  Ban- fir  faid  of  himfeL:  So  it  is  true  of  the  Scripture: 
 
 This  is  the  Friend  of  the  Bridvroom^  and  rejoyceth  to  bear  his  Vote,    But 
 
 it  is  Jefus  alone,  who  is  the  Bridegftarri  nimfelf-,  ii  is  he,  who  mult 
 have  the  B'ide,  and  no  otlie-.  He  alone  moft  lie  down  in  your 
 naked  Bofom,  and  ne  the  immediate  Warmth,  Lire,  Love  of  your 
 Spirits.  Ordinances  and  Script  ores  may  be  Beds  or  Gardens  for  your 
 Meetings;  Love- Letters,  or  Love-Tokens  between  you. 
 
 life  2.  to  awaken  Sinne  s  out  of  their  Sleep  of  Sloth  and  Sin,  Take 
 this  one  Argument  ro  knock  hard  upon  your  Hearts.  The  fweeteft 
 Day,  that  ever  the  Creature  faw,  or  (hall  fee,  will  be  the  faddeft  of- 
 ail  Days  to  thee.  Look  to  that  Scripture,  i  Cor  \6.  22.  If  any  Man 
 love  not  the  Lord  Jefus^  let  him  be  Anathema,  Marauatha  ;  that  is, 
 let  this  be  a  Curfe,  an  Anathema  upoa'him;  the  Lord  cometh.  You, 
 who  love  your  Pleafure  more  than  your  GocJ,  who  are  ready  to  fei] 
 your  Souls,  and  your  Saviour  for  a  few  Pieces  of  Silver;  who,  as 
 Jofephh  Brethren  hated  him  for  his  Divine  Dreams;  fo  hate  Jefus 
 Chrift  for  his  Spiritual  Difcoveries,  which  you  call  Dreams ;  who, 
 as  Potiphar\  Wife  dealt  with  Jofepb,  charge  the  Spirit  of  Chrift  with 
 Carnality  and  Licentioufhefs,  becaufe  he  will  not  comply  with  you 
 in  your  Carnality  :  Woe  be  to  you  !  This,  dreadful  Curfe  hangs 
 over  your  Heads,  the  Coming  of  Chrift.  This  which  is  the  Joy  of 
 Saints,  the  Deiire  of  all  Nations,  the  Longing  and  Groans  of  the 
 whole  Creation  ;  this  Coming  of  Chrift  cannot  be  look'd  upon  by 
 you,  but  with  a  certain  fearful  Expectation  of  it.  Awake  then !  ftand 
 up  from  the  Dead  :  Give  thyfelf  no  Reft,  till  thou  haft  found  an 
 Habitation  for  Jefus  Chrift  in  thine  Heart,  and  Reft  to  thy  Soul  in 
 him.  If  any  be  fo  far  mov'd  with  the  Terrors  of  the  Lord,  thafc 
 he  be  conftrain'd  in  his  Spirit  to  cry  out,  What  (hall  I  do  to  be 
 poflefs'd  of  Chrift  ?  I  fhall  propound  to  the  Soul  thefe  three 
 Directions. 
 
 1.  Direft.  Repent  and  Pray.  This  is  the  Advice,  which  St.  Peter 
 gives  to  Simon  Magus  in  like  Cafe,  Att.  8.  22*  Repent  of  this  thy  Wick- 
 sdnef,  if  perhaps  the  Thought  i  of  thine  Heart  may  be  forgiven  thee,  V.  23. 
 For  I perceive ,  that  thou  art  in  the  Gall  of  Bitternefs^  and  in  the  Bond  cf 
 Iniquity.  Go  thou,  and  do  likewife  5  Repent  of  the  Wickednefs  of 
 thy  Thoughts,  for  undervaluing  of  Chrift,  and  Spiritual  Things; 
 for  overvaluing  the  Creature,  and  Carnal  Things.  Throw  thyfelf 
 at  the  Feet  of  the  Lord  Jefus,  and  fay  to  him  :  I  now  perceive,  that 
 ray  Corruptions  are  upon  me,  as  Chains  of  everlafting  Darknefs, 
 in  which  I  lay  bound,  as  a  Prifoner,  to  the  Great  Day  of  thy  Wrath: 
 And  that  I  am  in  this  Flefli  with  its  Lufts,  as  already  in  the  very. 
 Gall,   the  Natural  Genter  of  all  Bitternefs.    Thou  biddeft  me  pray. 
 
 Can 
 
(  357  ) 
 
 Can  he,  that  lies  down  in  Bonds,  come  forth  ?  Can  he,  that  is  ty'd 
 down  in  the  Darknefs,  which  is  below,  move  towards  Heaven? 
 What  Good  can  all  my  Prayers  do  me?  Do  thou,  O  my  Saviour, 
 intercede  and  pray  the  Father  for  me,  as  thou  fitted  in  Heaven  aE 
 his  Right-Hand.  Come  thou  down  as  a  Quickning  Spirit  into  my 
 Soul,  and  form  Prayers  there,  put  up  from  thence  unexpreftible 
 Groans }  Groans,  which  may  fill  my  Affections,  and  Expreflions  of 
 themfelves  Empty  :   So  fhall  my  Sins  be  forgiven  me. 
 
 2.  Diredt.  Hold  forth  Jefns  Chrift  to  thine  Heart.  Pfal.  19.10.  The 
 Judgments  or  Statutes  of  the  Lord  are  faid  to  be  more  defied  than  Goldy 
 yea  than  much  fine  Gold  :  Sweeter  aljo  than  Honey ,  and  the  Honey-Comb, 
 In  Hebrew,^  in  the  Margin  it  is,the  Droppings  of  the  Honey* Combs. 
 All  Truths,  all  Diicoveries,  are  as  Live- Honey,  when  they  drop 
 frefh,  and  warm  from  Jefus  Chrift.  He  is  the  Honey-Comb.  Love, 
 Peace,  Joy,  Holinefs,  Spiritual  Light,  are  the  immediate  Drop-  • 
 pings  of  this  Honey-Comb.  He  that  holds  a  full  Honey-Comb  over 
 his  Mouth,  hath  many  Drops  of  Honey  falling  into  his  Mouth. 
 Thus  do  thou  hold  forth  Jefus  Chrift,  tho'  it  be  in  the  Letter  only, 
 to  thyfelf:  Thou  knoweft  not  what  Droppings  of  Divine  Sweetneft 
 may  at  one  Time  or  another  fall  upon  thy  Spirit. 
 
 Jefus  Chrift  gives  a  General  Invitation  in  one  Place:  Look  to  mey 
 and  be  ye  fav*dall  the  Ends  of 'the  Earth,  Ifa.  25.  52.  Jacob  was 
 warn'd  in  a  Villon  to  lay  Rods  Peel'd  and  Ring-ftreak'd  in  the  Wa- 
 tering-Troughs, at  the  Time  of  Conception  before  the  Cattle :  So 
 it  came  to  pafs,  that  the  Cattle  brought  forth  accordingly,  Peel'd 
 and  Ring-ftreak'd.  Be  thou  warn'd  to  lay  Jefus  Chrift  before  thee 
 in  all  thy  Watering-Troughs,  in  all  Refrefhings  and  Entertainments 
 both  for  Soul  and  Body.  Who  knows,  but  that,  when  thou  Corn- 
 ell to  thefe  Refreihings,  thy  Bed,  Board,  Book,  Shop,  and  feeft 
 the  Lord  there  held  forth  to  thee,  this  may  be  the  Time  of  Con- 
 ception,forming  a  New  Man  in  thy  Soul,  after  the  Image  of  Chrift  ? 
 
 3.  Direcl:.  Wait  in  all  thofe  Ways,  in  which  the  Lord  Jefus  is  wont 
 to  meet  his  People.  You  have  an  Excellent  Figure  of  Ordinances,  and 
 to  fhew  you  the  right  life  of  them.  Joh.  5.  There  was  a  Pool  Be* 
 thefda,  at  which  lay  a  great  Multitude  of  Impotent  People.  For  an 
 Angel  went  down,  at  a  certain  Time,  into  the  Pool,  and  troubled 
 the^Water  j  and  he  that  firft  ftept  in  upon  troubling  the  Water,  was 
 heal'd  of  his  Difeale.  One  Man  had  Iain  there  Thirty  Eight  Years. 
 Jefus  faid,  unto  him,  Wilt  thou  be  made  whole  ?  Heanfwer'd,  I  have 
 no  Man  to  put  me  into  the  Pool  ^  but,  when  I  am  coming,  another 
 
 fteppeth  in  before  me.    Jefus  faith  unto  him  *?   Rife,  take  up  thy. 
 
 Bed,- 
 
(  15*  ) 
 
 Bed,   and  Walk.    This  Story  affords  us  five  Rules   concerning 
 Ordinances. 
 
 1.  Rule.  Look  upon  Ordinances,  as  they  are  the  ordinary  Tools  into 
 zehkb  it  plcasetb  Jtfets  Chrift  to  defcend  and  move,  and  flatter  over 
 them  for  the  Forming  of  a  Heavenly  Creation  in  the  Soul. 
 
 2.  Rule.  Efiesm  not  them,  but  Jefus  Chrift  in  them.  Sampfon  was  as 
 another  Man,    when  his  Locks  were  cut  oh\     The  Waters  of  an 
 
 '  Ordinance  are,  as  other  Waters,  when  Chrift  is  not  prefent  in  them, 
 to  ftir  and  quicken  them.  He  gives  them  all  the  Virtue  they  have. 
 If  he  trouble  them  not,  they  are  as  a  Dead  Sea. 
 
 3.  Rule.  Wait  m  ail  Ordinances,  in  all  accuftom'd  Ways  of  Chrift's 
 Outgoings,  in  Seafon,  and  out  of  Seafon.  Thou  knoweft  not,  at 
 whac  Hour  Jefus  may  defcend,  and  drop  Fatnefs  into  them,  from 
 his  Fcoc  fteps  in  them. 
 
 4.  Rale,  Know,  that  it  is  not  in  thy  Power  to  put  thy f elf  into  the  Bo* 
 fom  of  Chrift,  in  an  Ordinance,  when  he  is  prefent  in  it.  Thou  canft  not 
 meec  him  half-way.  It  is  fit  for  thee  to  lay  to  him  :  I  have  no  Will 
 or  Power  to  move  towards  thee  at  all.  It  is  thou  alone,  who  mult 
 bring  thyfelf  and  me  together.  Otherwife,  if  there  be  never  fo  (horC 
 a  Step  for  me  to  come  to  thee,  this  Step  will  be  as  the  Bars  of  Eter- 
 nity between  u  .  Then  (hall  thefe  Waters  be  Cieaniing,  Caring, 
 Comforting  to  me  *,  when  thou  in  them  corned  down  to  me,  and 
 raifeft  me  up  to  thee. 
 
 5.  Rule.  Confine  not  Jefus  Christ  to  an  Ordinance.  When  thqu  haft 
 lain  long,  many  Years  at  the  Pocl,  and  haft  tound  noCleanfing,  no 
 Quickning  Virtue  there*,  thy  Saviour  may  come  without  any  Ordi- 
 nance, and  fay  unto  thee:  Rife  up  into  my  Love,  my  Life,  my  Light;, 
 and  walk  in  thefe. 
 
 I  have  done  with  the  two  General  Things  of  Chrift's  Day ;  the 
 Dreadfulnefs  of  it  to  Sinners -,  the  Delightfulnefs  of  it  to  Saint?.  I 
 come  now  to  (hew  you  the  feveral  Particulars,  out  of  which  thefe 
 Generals  refult. 
 
 1.  The  Particulars  of  this  Great  Day  are  of  two  forts. 
 
 J.   Perfons.     2.  Things. 
 
 1.  The  Perfons  in  the  Day  of  Chrift  to  be  conlider'd  are, 
 
 1.  The  Lord  Jefus.    2.  The  Angels.    3.  The  Saints.    4.  Sinners. 
 
 i.  The  Lord  Jefus.  Concerning  the  Manner  of  our  BlefTed  Saviour's 
 Coming  in  refpeft  to  his  own  Perfon :  I  fhall  propound,  and  endea- 
 vour to  anfwer  three  Queftions. 
 
 1.  Queft.  How  Jhall  Chrisl  come?  Or  in  whatForm  fhall  he  appear? 
 
 i.  Anfw.  He  jhall  come  as  God.  Zach.  14.  15.  The  Prophet  fpeak- 
 ing  exprefly  of  this  Day,  faith,  The  Lord  my  God  fhall  come,   ffal  45. 
 
 Yoa 
 
(  359  ) 
 
 You  hare  a  Coronation,   Triumph,  and  a  Marriage-Song,  composed 
 on  purpofe  after  a  Prophetical  manner,  for  this  Appearance  of  the 
 Lord.     V.  10,  ii.  The  Church  hath  this  Advice  given  her,  Hearken, 
 O  Daughter  !  and  confider^  and  incline  thine  Ear  :  Forget  alfo  thine  own 
 People,  and  thy  Fathers  Houfe  :  So  foall  the  King  greatly  defit  e  thy  Beau* 
 ty*  for  he  is  thy  Lord,  and  Worship  thou  him.     You  Solitary  ones,  who 
 love  and    long   for  the   Appearance  of  your  Beloved  -,  ftretch  oud 
 your  Necks,  as  the  Angels  are  faid  to  do,  when  they  pry  into  the 
 Glories  of  Chrift;  lift  your  Heads  upon  high  ;  enlarge  your  Hearts  , 
 your  Expectation  can  never  be  Great  and  High  enough.     Forget  all 
 Forms  and  Shapes  of  Things,  with  which  you  have  ever  yet  had  any 
 kind  of  Converfe;  your  deareft  Relations  in  the  Creature. .  Behold! 
 your  Beloved  comes,  and  brings  along  with  him,  a  New  Wine,  a 
 new  fort  of  BlefTednefs  and  Glory.     Your  Jefus  is  your  God.     Thus 
 he  comes  in  the  Form  of  God.     This  is  your  Bridegroom.     Thus 
 ihall  you  fee  him,  and  enjoy  him  forever,  as  God. 
 i     2.  Anfw.    He  jh all  come,    as  Man,    Act.  17.    31.  Becaufe  he  hath 
 appointed  a  Day,    in  the  which  he  will  judge  the  World  in  Righteoufnefs 
 by  that  Man,  whom  he  hath  ordain* d,    whereof  he  hath  given  affttrancc 
 unto  all  Men^  in  that  he  hath  raised  them  from  the  Dead.     Jefus  Chrift 
 is  a  Man  ftill,  now  that  he  is  afcended,  and  he  fhall  come  as  Man  to 
 judge  the  World.     \ea,  he  is  the  fame  Man  ftill,  that  ever  he  was, 
 in  refpeft  to  the  Individuality,  or  Particularity  of  the  Human  Nature 
 fubfifting  in  his  Perfon.     In  that  very  Soul  and  Body,  in  which  our 
 Lord  lay  in  the, Womb  of  the  Virgin*,   which  parted  one  from  the 
 other  at  Death ;  in  that  very  Soul,  in  which  he  went  into  Paradife ; 
 in  that  very  Body,  in  which  he  was  laid  in  the  Grave:    In  thefe  fame 
 Soul  and  Body,  he  rofe  again  the  Third  Day,  in  thefe  fame  lie  af- 
 cended into  Heaven  *,  in  thefe  very  fame  fhall  he  come  again  the  laft 
 Day.   Atl.  1 . 1 1 .    This  fame  Jefus ,  which  is  taken  up  from  you  into  Hea~ 
 ven,  fhall  fo  come  in  like  manner,  as  ye  have  feen  him  go. 
 
 The  Refurreftion  and  Afcenfion  of  our  Saviour,  have  not  abolifh'd 
 his  Human  Nature,  which  was  a  Veffel  of  fo  much  Grace  and  Love 
 to  Man,  as  well,  as  of  fo  much  Glory  to  God.  They  have  not  fwal- 
 low^d  it  into  the  Divine  Nature.  They  have  not  taken  away  the 
 Dirfinftion  of  Effences  between  the  Godhead  and  Manhoo^d  in  our 
 BlefTed  Saviour  *,  nor  the  Diftin&ion  of  Perfons  between  the  indi- 
 vidual Soul  and  Body  of  Chi  iff,  and  the  particular  Scul  and  Body  of 
 each  individual  Saint;  as  Notes  in  Mufick,  or  Strings  upon  a  Lute;  . 
 fo  do  all  thefe  remain  diftinft  to  Eternity,  that  the  Harmony  in  He^ 
 ven  may  be  more  fall. 
 
 5    •  '      "  Qstf* 
 
(  3*°  ) 
 
 Queft.  But  rn  this  Anfwer,  you  may  ask  me  another  Qucftion,  and 
 
 that  i>  this:  What  manner  of  Man  fiiall  Jefus  Chrift  be,  when  he  comes 
 again  f  And  ia  what  manner  of  Bodily  Shape  or  Form  fhall  he 
 appear  ? 
 
 I.  Anfw.  Chrift  Jhall  come  the  fecond  time  in  a  Spiritual  Body.  I  Cor. 
 15;  44,  45.  St.  PW  gives*  us  the  Grounds  of  this  Heavenly  Myftery : 
 It  is  fawn  a  Natural  Body,  it  is  raised  a  Spiritual  Body.  There  is  a  Na- 
 tural Body,  and  there  is  a  Spirit  Hal  Body.  And  [0  it  is  written  ;  the  fir  ft 
 Man  Adam  was  made  a  living  Soul  ;  the  lash  Adam  was  made  a  quick* 
 ning  Spirit.  How  worthy  is  it  of  our  Obfervation,  thac  Nihil  Nat h* 
 rale,  no  Natural  Being,  nothing  of  Flefh  is  necefTary  to  the  pro- 
 per Form  or  Eflence  of  a  Body.  It  is  not  Body  and  Spirit,  but  Fltjh  and 
 Spirit,  that  are  contra  diftinguiftfd  one  from  the  other.  There  is  a  Na- 
 tural Body,  and  there  is  a  Spiritual  Body.  As  the  Figure  of  a  Seal  may 
 be  cut  upon  Wood,  Brafs,  or  Gold  }  fa  may  the  Idea,  or  EfTential 
 Form  of  a  Body,  be  fee  in  Flefh  or  Spirit. 
 
 But  to  return,  the  45.  v.  coming  in  upon  the  44.  for  a  Citation  of 
 Scripture  to  confirm  it  •,  (as  it  is  written  j  the  fir  ft  Man  Adim  was 
 made  a  living  Soul,  t\ft  la  ft  Adam  was  made  a  cjuickning  spirit)  I  fay, 
 this  Text  lying  in  this  Contexture,  pregnantly  affoids  us  five  fhort 
 Notes. 
 
 1.  Note.  St.  Paul  in  this  Place  compares  Adam  and  Ch>i(l,  Princi- 
 pally and  Peculiarly,    in  relation  to  their  Bodies.      For  the   to  h  ^le  Scc{  e 
 
 of  his  prefent  Difcouife,  is  to  prove  and  illuftrate  the  Refurre&kn 
 of  the  Body. 
 
 2.  Note.  The  Holy  Ghosl  here  fets  one  by  the  other  ;  Adam,  as  he  was 
 in  his  first  State,  in  Paradife\  the  Lord  Jefus,  as  he  is  at  his  last  dtagef 
 in  Heaven.  It  is  clear,  that  the  Words,  which  concern  Adam,  are 
 Originally  fetch'd  from  Gen  2.  7.  and  Man  became  a  living  Soul.  The 
 former  part  of  the  Verfe  defcribes  the  making  of  Man:  And  the 
 Lord  God  formed  Man  of  the  Duft  of  the  Earth,  and  breatWd  into  his 
 Nostrils  the  Breath  of  Life.  The  Verfe  immediately  fucceeding,  tells 
 ns  of  the  planting  of  Paiadife,  and  the  placing  of  Man  in  it.  It  is 
 plain  then,  that  this  Expreflion,  a  Living  Soul,  is  the  Character  of 
 Adam^  as  he-came  quite  New  out  of  the  Hand  of  God,  and  was  fet 
 down  compleat  in  Paradife,  with  all.  his  Glories  living  and  flourilh- 
 ing  in  him.  After  his  Fall,  he  was  no  more  a  Living,  but  a  Dead 
 Soul.  It  is  as  manifeft  by  that,  which  goes  before,  and  comes, af- 
 ter, that  Chrifi  is  here  the  Apoftle's  Objed,  as'he  is  in  Heaven,  and 
 to  come  from  thence  -,  the  Lord  of  Heaven,  v.  47. 
 
 3.  Note.  The  DiftinEHon  between  the  Bodies  of  thefe  two  is  founded  up' 
 en  their  different  Principle^  Nature,  or  Soul;  and  Spirit :  The  one  a 
 pj^ttdj  tbx  other  *  nivine  Principle,  Uncreated.  4.  Note. 
 
(  3«i  ) 
 
 4.  Note.  The  Difference  between  thefe  two,  the  Paradiftcal  Body  of 
 Adam,  and  the  Heavenly  Body  of  Chrift  is  proportioned  to,  or  meafur'd  by 
 the  di fiance  between  a  living  Soul,  and  the  quickning  Spirit:  The  Soul  is 
 the  Shadow  *,  the  Spirit  the  Glorious  Body,  to  that  Shadow.  The 
 Beauty  of  one  is  Life  made,  like  the  Sunfhine  on  the  Ground:  The 
 other  is  the  Life-Maker,  the  Sun,  the  Infinitnefs,  the  Spring  of  Life. 
 The  Apoftle  feems  to  take  one  half  of  thefe  Words,  The  firfl  Man 
 was  made  a  Living  coul,  from  the  Letter  of  the  Text,  Gen.  2.  7.  the 
 other  half,  The  lajl  Adam  is  made  a  Quickning  Spirit ,  from  the  Senfe^ 
 as  if  he  fhould  fay,  you  read  of  the  breathing  of  the  Breath  of  Life 
 into  the  Noftt  ils  of  Man,  The  laft  Man,  Jefus,  is  made  one  Spirit 
 with  him,  who  infpir'd  that  Life  into  Adam  ;  and  fo  whereas  one  is 
 caird  a  Living  Soul,  the  other  is  fee  out  therefore  the  Life-making 
 Spirit. 
 
 5.  Note.  St.  Paul  includes  under  this  Name  of  a  Living  Soul,  the  Pa- 
 radifical  Body  ttfelf.  For  if  you  look  to  Mofes,  the  firfl:  Author  of 
 this  Phrafe,  Gen.  2.  7.  God  is  [aid  to  form  Man  out  of  the  Daft,  to 
 breath  inf  him  the  Breath  of  Life  ',  and  fo  Man  became  a  Living  Soul^ 
 that  is,  as  the  Refult  of  the  Body  of  Dull,  and  Breath  of  Life.  Phi- 
 lofophers'fay  of  the  Natural  Spirits,  that  they  are  of  a  middle  Nature 
 between  Body  and  Soul.  The  Body  of  Adam,  in  its  Splendor,  was 
 of  fuch  a  heightning,like  a  Vapour,  wrought  up  by  the  Sun,  fo  ap- 
 proximated in  Nature,*  Quaji&y  and  Form  to  the  Soul,  that  it  is  com- 
 prehended under  one  Name  with  it.  By  the  Rule  of  Contraries,  and 
 upon  the  fame  ground  of  Proportion,  the  Heavenly  Body  ofChrift  is 
 alio  expreft  under  this  Title  of  Quickning  Spirit. 
 
 Take  then  the  Meaning  of  St.  Paul  in  thefe  word's  after  this  man- 
 ner:  As  Adam  in  Paradifeawas  the  Top  of  all  Natural  Beauties  \  fo  is 
 Chrift  in  Heaven  the  Head  and  Mark  of  all  Spiritual  Glories.  If  you 
 would  know  with  what  Bodies  the  dead  Saints  fhall  rife,  look  up- 
 wards, raife  your  Eye  to  the  Body  of  Chrift  at  the  Right-hand  of 
 the  Father.  But  do  not  imagin  to  yourfelves  the  Likenefs  of  any 
 Shape  which  Man  ever  faw,  or  can  fee.  Think  not,  that  your  Lord's 
 Body  now,  tho'  it  be  the  fame,  is  at  all  like  to  that  which  it  was 
 while  he  liv'd  on  the  Earth.  Nay,  it  is  quite  apothei  thing  from,  it 
 is  infinitely  tranfeendent  to,  the  unftain'd  Body  of  onr  firft  Father  ia 
 the  Garden  of  Eden,  both  for  Matter  and  Form,  tho"  that  is  faid  to 
 have  .been  as  a  Garment  of  Light  to  the  Soul.  Yet  that  was  but  Na- 
 tural, this  is  Spiritual^  they  differ,  totoGenere,  in  their  whole  Kind, 
 in  their  very  firft  Matter,  as  two  Creations.  The  Life  and  Loveli- 
 nefsof  Adam's  Body  was  to  be  a  Manfion  for  his  Soul  to  live  in  at 
 Urge,  an  Image  for  it  to  appear  in,   and  a&  by  with  Freedom.    Be- 
 
 A  a  a  hold 
 
f  JM   ) 
 
 hold  a  Glimpfe  of  the  unexprciTiDle  Glory  of  our  Jefus  in  Ms  Heavenly 
 Body,  k  is  a  Building,  an  Habitation  fit,  and  great  enough  tor  the* 
 Eternal  Spirit,  the  Godhead  itfelf  to  refide  and  dwell  in,  as  in  its 
 Palace  with  Pleafure.  Coloff.  i.  19.  we  read,  That  it  pleafd  the  Fa- 
 ther, that  all  Falnefs  fhodd  dwdl  in  him.  We  have  this  further  ex- 
 plained, Coloff.  2.  9.  In  him  dwelieth  all  the  Fulntfs  of  the  Godhead  bodily y 
 that  is,  in  his  Body.  This  Beatifical  Body  is  alfo  an  Image  Fair  and 
 Glorious  enough  for  the  Divine  Spirit  to  difplay  itfelf  upon  it,  to  ad 
 forth  itfelf  thro'  it,  in  all  its  Perfections  and  Proportions. 
 
 Efth.  1.  3,  4.  Ahafwrus  is  faid  to  make  a  Feaft  to  his  Princes  and 
 Nobles  for  many  Days,  when  he  (hew'd  the  Riches  of  his  Glorious 
 Kingdom,  and  the  Honour  of  his  Excellent  Majefty.  The  Glorify'd 
 Body  of  Chrift  is  a  Table  on  which  God  fets  out  all  his  Excellencies, 
 Delicacies,  Svveetnefles,  FulnefTes,  InfinitenefTes,  Eternities.  To 
 rhis  Table  he  invites  all  his  Saints  and  Angels,  to  feafl  them  here 
 for  the  many  Days  of  Everlaftingnefs  itfelf,  that  he  may  (hew  to  them 
 in  this  Body  the  Riches  of  his  Glorious  Nature,  and  the  Excellent 
 Majefty  of  his  Perfon.  Come  then  all  ye  Humble  and  Holy  ones  of 
 the  Earth,  fit  down  at  the  fame  Table  with  your  Glorify'd  Brethren 
 above,  the  Beautiful  Body  of  your  Husbaqd,  and  their  Husbands : 
 As  they  do  by  Vifion,  fo  do  you  by  Faith }  feaft:  yourfelves  here  on 
 the  Marrow  and  Fatnefs  of  the  Godhead,  together  with  the  refin'd, 
 fparkling  Wines  of  the  Quickning  Spirit*  This  is  the  firft  Anfwer 
 to  the  Queftion  concerning  the  Bodily  Form  or  Shape  in  which  Chrift 
 {hair  come. 
 
 2.  Anfw.  The  Lord  Jefus,  .as  Man,  (hall  come  in  the  Glory  of  the 
 Father.  Mar.  8.  38.  Of him  fh all  the  Son  of  Man  be  ajhamed,  when  he 
 jhall  come  in  the  Glory  of  the  Father.  Obferve  the  Words  ^  The  Son 
 of  Man  (hall  come  in  the  Glory  of  the  Father.  What  is*  the  Glory 
 of  the  firft:  Perfon  in  the  Trinity,  the  Father  ?  Is  it  not  the  fecond 
 Perfon,  the  Son,  the  Word  ?  What  is  the  Glory  of  the  Son  ?  Is  it 
 not  the  Father?  Thefe  two  are  mutually  the  Glory  each  of  other. 
 Heb.  I.  3.  Jefus  Chrift  is  faid  to  be  the  Brightnefs  of  the  Fathers  Glory. 
 The  Father  is  the  Glory  of  the  Son's  Brightnefs  j  and  the  Son  the 
 Brightnefs  of  the  Father's  Glory.  But  how  are  thefe  two  the  mutual 
 Glory  each  of  other?  Is  it  not  in  the  Spirit,which  is  theii  Band,which 
 makes  them  one?  1  Pet.  4.  14.  The  Apoftle  tells  the  fufFering  Saints, 
 That  the  Spirit  of  Glory,  and  of  God,  refteth  upon  them.  In  the  Lan- 
 guage of  Nature,  and  in  our  ordinary  manner  of  Speaking,  the  Spirit 
 of  a  Thing  is  the  Height  of  it,  the  Thing  itfelf,  in  its  Exaltation, 
 naked  Beauty,  uncloth'd  of  all  Veils.    So  the  Spirit  of  God,  is  the 
 
 Spirk 
 
(  3*3) 
 
 Spirit  of  Glory  in  God.    The  Glory  both  of  the  Father  and  Word  is 
 in  the  Spirit. 
 
 Then  upon  this  account  the  Glory  of  the  Father  is  the  BleflVd 
 Trinity  unveil'd,  as  the  naked  Face  of  the  Godhead.  We  read  of 
 the  New  Jemfalem  at  the  latter  end  of  the  Revelations,  that  it  (hall 
 be  Gold  and  Glafs.  The  Glorify'd  Body  of  our  Saviour  is  Gold  in 
 its  own  Nature,  for  the  Spirituality  and  Heavenlinefs  of  its  ElTence, 
 which  is  as  a  Knot  of  Beams  taken  from  this  Supreme  Glory.k  is  alfo 
 a  Cryftal  Glafs,  in  and  thro7  which  the  Three  Perfons  of  the  Trinity 
 diftiactly  (hew  their  naked,  unveil'd  Faces,  mining  all  Three  in  each 
 One,  the  whole  Trinicy  being  the  Grown  of  every  particular  Perfoa 
 in  it. 
 
 Behold,  O  ye  Saints,  the  Pattern  in  the  Mount,  the  Temple  open'd 
 in  Heaven,  and  defcending  from  above,  in  which  you  are  to  Wor- 
 fhip.  In  this  Temple  the  Father  and  the  *on  dwell  together  in  one  Spirit, 
 in  the  Body  of  Chrifl.  Here  you  aljo  fljall  be  made  oney  as  they  are  one, 
 by  the  fame  Spirit  Baptising  into  the  fame  Body*  I  pafs  now  Lo  the  fe- 
 cond  Queftion. 
 
 2.  Queft.  Whence  Jhall  Chrifl  come  ? 
 
 Anfw.  He  fliall  come  from  Heaven,  Phil.  3*.  20.  Our  Converfation  is 
 in  Heaven,  jrom  whence  we  look  for  the  Saviour, 
 
 Oneft.  But  you  may  ask  me,  from  which  Heaven  he  comes.  For 
 we  read,  1  King.  8.  27.  That  the  Heaven  of  Heavens  cannot  hold  him, 
 that  is,  God.  How  then  can  they  hold  him,  in  whom  the  Fulnefsof 
 the  Godhead  dweileth  Bodily  ?  Befides,  St.  Paul  certifies  of  Chrift, 
 that  he  is  afcended  far  above  all  Heavens,  Ephef.  4.  1  o. 
 
 Anfw.  I  reply  to  this,  that  there  are  three  Heavens.  1.  The  Firma- 
 ment, in  which  the  Lights  of  Heaven  are  fet,  and  in  the  Face  of  which 
 the  Birds  fly.  2.  The  Natural  Place  of  Angels.  Thefe  are  all  the 
 Heavens  of  this  Creation,  above  which  our  Lord  is  gon  up  a  very 
 great  Height.  The  firfl;  of  fihefe  is  the  Heavens ;  the  Tecond  of  thefe 
 the  Heavens  of  Heavens,  neither  of  which  can  hold  God,  or  his  Chrift. 
 But  there  are  above  thefe,  the  third  Heavens,  in  which  Paradife  Hands, 
 into  which  St.  Paid  was  wrapt,  out  of  which  Chrifl  comes  forth. 
 
 Qneft  You  may  yet  inquire  of  me,  how  the  Lord  mail  come  from 
 Heaven.  Mud  he  once  mor'e  leave  Heaven  and  Happinefs  for  the 
 fake  of  Man  ?  Is  he  again  to  be  humbled,  to  be  emptied  of  all  his  Joys 
 and  Glories  ? 
 
 Anfw.  No,  by  no  means.  When  Chrifl  comes  from  Heaven  the 
 fecond  time,  he  brings  his  Heaven  along  with  him  *,  he  defcends  in  it, 
 as  in  a  Chariot,  Pfal.  144.  5  The  Ghurch  prays  thus  to  Chriil,  Bow 
 thy  Heavens  and  come  down.    Thy  Heavens :    As  the  dead  Body  of 
 
 A  a  a  2  Chrift 
 
Chrift  was  laid  in  a  Tomb,  in  which  never  Man  lay.  So  did  tte 
 Glorify'd  Body  of  Chrjit  afcend  into  a  Heaven  of  his  own,  a  new 
 Heaven,  into  which  no  Pcrfon  had  ever  entred  before.  Chrift's 
 Heaven  is  his  Father's  Bofom.  When  he  comes,  he  bows  down  this 
 Heaven,  and  defcends  in  it.  Exod.  24.  10.  We  read,  That  Mofes, 
 Aaron,  Nadab  and  Abihn  went  up  to  the  Mount.  There  they  f aw  the 
 God  of  iftael ',  and  under  his  Feet  was  as  it  were  a  pav'd  Work  of  Saphire 
 Stone,  as  the  Body   of  Heaven  in  his  Clear nefs.      The  Prefence  of  God 
 
 on  Mount  Sinai  L>  made  by  the  Pialmiii  in  one  place,  a  Type  of  the 
 Glorious  Prefence  of  Chrift  on  Mount  Sion.  When  he  fnall  come 
 down,  the  Body  of  this  Heaven,  in  which  he  now  is,  (hall  be  as  a 
 Pavement  of  Glory  under  his  Feet  ;  and  the  Circuit  of  thefe  Heavens, 
 as  a  Glorious  State  over  his  Head,  and  round  about  his  Throne.  PfaL 
 104.  2.  It  is  prophefied  of  him.  That  he  ftretcheth  out  the  Heavens^ 
 like  a  Curtain  *,  the  Word  fignifies  the  Curtains  of  a  Tent.  This  is 
 the  Manner  of  Chrifl  Coming  forth  at  the  laft  Day  :  He  ftretcheth 
 out  thofe  Heavens  in  which  he  now  dweUs,  as  the  Curtains  of  a  Roy- 
 al Pavilion  round  about  him,  and  fo  he  comes  down  to  fet  up  this 
 Tabernacle  among  Men.  This  is  the  Chariot  of  our  Solomon,  of 
 which  you  read,  Cant.  2.  9,  10,  11.  The.  Pillars  of  Silver,  the  Bottom 
 of  Gold,  the  Covering  of  Purple,  the  Midft  pav'd  with  Love  for  the 
 Daughters  of  Jerufalem.  The  Saints  call'd  to  come  forth,  and  fee  our 
 King  Solo-mon,  as  he  rides  forth  in  this  Chariot,  with  the  Crown  fet  by 
 his  Mother  on  his  Head,  in  the  Day  of  his  Efpoufals,  and  the  Day  of  the 
 Gladnefs  of  his  Heart. 
 
 3.  Queft.  Whither  doth  Chrifl  come? 
 
 Anfw.  He  Jhall  come  forth  into  thefe  viftble  Heavens.  This  is  his  firfl 
 Stage.  Matth.  24.  30.  Then  Jhall  ye  fee  the  Sign  of  the  Son  of  Man  in 
 the  Heavens.  His  next  Step  fhall  be  down  into  the  Air.  1  ThefT  4. 
 1 7.  Then  fhall  we  be  caught  up  to  meet  the  Lord  in  the  Air.  He  is  not 
 yet  at  his  Journey's  End,  but  his  Saints  meet  him  half  way.  His 
 third  Stage  is  the  Earth,  of  which  "fob  fpeaks,  Job  19.  25.  I  know  that- 
 my  Redeemer  liveth,  and  that  he  fljall  (land  at  the  latter  Day  upon  the 
 Earth,  What  Change  the  Lord  (hall  make  upon  thefe  Three,  at  his 
 Coming  into  them,  is  not  proper  for  this  Head.. 
 
 Vfe  1.  For  Humiliation.  Let  us  repent  of,  and  mourn  for  the  Car* 
 nality  of  our  Spirits.  Our  Saviour  is  coming  in  the  Spirit,  and  we 
 walk  in  the  Flefh.  He  is  coming  as  God,  and  we  live  as  Men.  I 
 Jhall  prefs  this  life  by  four  Motives. 
 
 I.  Motive.  The  Vnfttitablenefs  of  A  Carnal  Temper  to  the  Coming  of  our 
 Lord  Jefus.  Mat.  16.  23.  Chri-ft  had  fpoken  of  his  own  Death  and 
 Refurreftion.    V,  21.  Peter  had  rebuk'd  him  for.  this,,  faying,  Be  it 
 
 fat 
 
f  3*5  ) 
 
 •  far  from  thee  Lord:  *fhis  fhall  not  come  unto  thee.  V.  22.  Jeflts  turned 
 unto  him,  and  [aid  ;  Get  tioee  behnd  me  at  an,  thon  art  an  offence  unto  mer 
 for  thou  favour  eft  not  the  things  that  be  ofGodfat  the  things  that  be  of  Men. 
 Why  doth  Chrilt  tell  Peter,  chat  he  flouts  not  'he  things  of  God, 
 bat  the  Things  of  Men  ?  Upon  this  account.  The  Loid  Jefus  had  a 
 Defign  to  withdraw  hurielf  from  his  DTciples  in  his  Flefh,  that  he 
 might  return  to  them,  and  abide  for  ever  with  them  in  the  Spirit. 
 St.  Peter  had  fm  his  Eyes  and  his  Heart  on  the  outward  and  flefhly 
 Appearance  of  Chrift }  he  had  met  with  much  Strength,  Sweetnefs 
 and  Life  in  this  Appearance.  Now  to  hear  that  Chrift  fhould  die  in 
 the  Flefh,  that  all  the  Life,  Sweetnefs,  Glory  of  this  flefhly  Prefenceo 
 of  Chrift  mould  be  bury'd  in  the  Grave  }  this  is  that  which  St  Peter 
 could  not  bear,  no  not  from  the  Mouth  of  Chrift  himfclf;  the  going 
 away  of  Chrift,  according  to  the  Flefh,  tho'  it  were  to  come  again 
 in  that  better  and  more  enduring  Glory  of  the  Father.  Upon  this 
 account  Chrift  tells  Peter,  that  he  favour'd  not  the  things  of  God,  but 
 the  things  of  Mm.  All  Appearances  in  the  Befh^  are  the  things  of  Many 
 Appearances  in  the  Spirit ,  are  the  things  of  God, 
 
 When  Jefus  Chrift  was  about  to  come  todifTolve  the  Jewifh  Tern- 
 pie,  and  to  build  ft  up  again  in  his  own  Glorify'd  Body  \  then  was 
 Herod  enlarging  and  beautifying  this  Temple ;  then  was  he  contriv- 
 ing with  the  utmoft  of  Coft  and  Skill  to  make  it  a  magnificent  and 
 lafting  Stru&ure  for  many  Ages.  It  is  well,  if  moft  of  us  be  not 
 taken  up  with  the  fame  manner  of  Employment  at  this  time.  Ths 
 Lord  by  the  making  of  Things  with  the  very  Sound  of  his  Comings 
 forth  ,  hath  thrown  down  thofe  Fra.nes  or  flefhly  Excellencies  and 
 Enjoyments,  which  were  of  Brick.  What  loft  Labour  will  it  prove? 
 And  what  pitiful  Work  is  it,  if  we  be  now  labouring  to  build  up 
 again  the  fame  Flefhly  Frames,  and  Human  Forms,  tho'  we  pretend 
 to  do  i£  with  hewn  Stone,  now,  when  Jefus  Chrift  is  making  all 
 Things  new,  that  is  Spiritual,  and  is  fo  quick  at  his  Work  ? 
 
 In  Nature  Things  are  obferv'd  to  move  fwifteft,  when  they  come 
 neareft  to  their  Center.  The  Heart  ofChrift,  and  the  Hearts  of  his 
 Saints,  are  the  mutual  Center,  the  mutual  Refts  each  of  other.  Foe 
 a  long  time,  thro' many  Ages,  have  they  been  drawing  towards, 
 defiring  after  one  another,  as  the  Hireling  is  faid  to  draw  towards, 
 or  defire  after  the  Shadow  :  Now  they  draw  near}  now  they  move 
 fwiftly  and  violently  ^  now  do  the  Swiftnefs  and  Violence  of  their 
 Motions  increafe  every  Day  In  very  great  Proportions,  till  they  en- 
 ter into  their  Reft,  when  thefe  fhall  once  enter  into  their  Chambers, 
 and  lie  down  in  mutual  and  full  Embraces,  O  what  a  Fire  of  Spiritu- 
 ality will  go  forth  from  between  them  todevour  all  Appearances  o£ 
 
 Things 
 
Things  in  the  Flefb,  even  the  faireft  and  the  fureft?  Like  an  Enchant- 
 ment,at  the  blaft  of  the  Trumpet,  of  the  Arch-Angel,  when  Chrift 
 appears,  (hall  this  whole  Frame  of  Fleihly  Beauties  and  Buildings 
 vaniih  into  everlafiing  Darknefs. 
 
 2.  Motive.  The  Vncapablenefs  of  a  Carnal  Temper  to  receive  Chrift^ 
 when  he  comes.  Chr iff  comes  in  the  Spirit  -,  and  St.  Paul  wicnefleth, 
 Rom  8.  5.  That,  they  who  are  after  the  Spirit,  do  mind  or  reliflj  the 
 Things  of  the  Spirit :  They,  who  arc  afar  the  Flejh,  do  mind  or  rclijh  the 
 Things  of  the  Flejh.  I  befeech  you  to  take  heed  of  being  rooted  in 
 Flefhly  Principles,  of  being  cloth'd  with  Flefhly  Apprehenllons,  of 
 being  drown'd  in  the  Waters  of  Flefhly  Appearances  -,  left  you  nei- 
 ther relifn,  nor  mind  Jefus  Chrift  himfelf,  when  he  comes  in  a  Spiri- 
 tual Glory.  If  the  Savour  of  Fkfh  ftick  upon  your  Spirit,  when 
 Jefus  Chriit  (hail  rain  down  himfelf  in  Spirituality  and  Immortality, 
 like  Manna,  round  about  your  Tents  -,  it  will  make  this  Manna  un- 
 favoury  to  you,  and  you  uncapable  of  tailing  any  Sweetnefs,  or  tak- 
 ing any  Pleafure  in  it. 
 
 Can  any  thing  be  rrprefad  then  this,  for  the  Lord  to  come  down 
 from  Heaven,  in  all  the  Beauties  of  Heaven,  the  Glories  of  the  Father  j 
 Saints  and  Angels  coming  along  with  him,  playing  on  their  Harps, 
 and  iinging  their  Songs ;  for  thee  to  be  in  the  midft  of  all  this,  and 
 yet  to  have  neither  Eyes,  to  fee  tbefe  Beauties,  nor  Ears  to  hear  this 
 Mufick,  becaufe  thy  Senfes.  are  wholly  drown'd  in  Flefhly  Things  ? 
 Oh!  What  a  degree  of  Wretchednefs  is  this,  to  hear  a  Sound  of 
 Chrift,  of  the  Father,  of  Glory,  of  Immortality,  filling  the  whole 
 World  round  about  thee,  and  yet  not  to  know  what  it  means, 
 whence  it  comes,  or  whither  it  tends?  As  our  Saviour  fpeaks  to 
 Nicodemus,  Joh.  3.  8. 
 
 Good  old  lfaac  had  fet  his  AfTecYions  upon  his  Firft-Born  Efan. 
 He  could  not  therefore  have  received  his  younger  Son  Jacob  with 
 BleHlng,  if  he  hid  not  feie  the  rough  and  hairy  Skin  of  the  Kid  upon 
 his  Hands  and  Neck,  which  made  them  like  his  Brother  Efiufs.  Thus 
 I  fear  it  will  be  with  many  an  old  ProfeiTbr.  He  will  not  know  how 
 to  blefs  Jefus  Chrift  himfelf,  when  he  comes  at  the  laft  Day,  becaufe 
 he  comes  not  in  the  rough  Edomitijh  Garment  of  a  Flefhly  Appear- 
 ance, on  which  he  hath  fet  his  Heart,  as  having  been  the  Firft-Born 
 of  his  Religion. 
 
 3.  Motive.   The  Enmity  between  a  Carnal  Temper,  and  the  Spiritual 
 
 Coming  of  Chrift.     Gil.  4.  20.  But  as  then,  he  that  was  Born  after  the 
 
 FUfk,    perfected  him  that  was  Born  after  the  Spirit,  even  fo  it  is  now. 
 
 There  are  many  forts  of  Flefh.    There  is  Natural,  Moral,  Rational, 
 
 -Legal  and  Evaj^elkal  too.    For,  there  is  a  Chriftian,  in  the  Letter, 
 
 and 
 
(  ^7  ) 
 
 and  in  the  Spirit,  as  well  as  a  Jew.   All  thefe  different  forts  of  Flefh- 
 ]y  Pi  inctples  will  unite,  and  confpire  againit  the  Spiritual  Difcoveries 
 
 of  Chrilt. 
 
 The  Apoftle,  in  this  Place,  holds  forth  an  Allegory  to  us.  Abra- 
 ham reprefents  God,  Hagar,  the  Bond- Woman,  is  the  Flefh,  Sarah, 
 the  Free-  Woman,  the  Spirit  -,  Jfmael  and  lfaac,  two  kinds  of  Sons, 
 two  forts  of  Perfons,  which  have  the  Adoption,  the  Sonihip,  a  Work 
 of  God  real  upon  their  Hearts-,  but  one  by  Hagar,  the  other  by 
 Sarah.  I  have  a  great  Requeft  to  make  to  all  you,  who  hear  this-, 
 and  I  do  make  it  in  paiTionate  Terms.  If  there  be  any  Confolation 
 in  CrTrift,  any  Comfort  in  his  Love,  any  Ftllowfhrp  of  his  Spirit,  any 
 Bowels,  any  Tendernefs  towards  the  Lord  Jefusj  I  befeech  you 
 would  not  think  it  enough  to  have  God  for  your  Father,  but  thac 
 you  would  diligently  underftand  by  what  Mother  you  are  brought 
 forth  to  God.  If  Hagar,  not  Sarah',  Mount  Sinai,  not  Mount  Sion\ 
 the  Jerusalem  below,  and  not  the  Jernfalem^ovQ -,  the  Flefh,  and 
 the  Letter,  but  not  the  Spirit  be  your  Mother: ''My  Heart  inwardly 
 bleeds  to  think  what  you  would  do  againft  Jefus  Chrift  himfelf, 
 when  he  comes  forth  from  the  Womb  of  the  Spirit,  altho,  he  come 
 forth  from  thence,  as  from  the  Womb  of  the  Morning,  with  the 
 Dew  of  an  everlafting  Youth  and  Frefhnefs  upon  him. 
 
 When  Balaam  had  the  glittering  of  Balach  Gold,  and  Preferment 
 in  his  Eye}  tho'  the  Afs  faw  the  Angel,  daggering  and  recoiling  at. 
 the  fight  of  him,  Balaam  cannot  fee  him,    but  puts  on  his  Afs  fuu- 
 oufly  upon  the  Angel,  as  he  flood  before  him  with,  a  drawn  Sword 
 in  his  Hand  ready  to  kill  him.t  O  purge,  clear  the  Eyes  of  your  Spi- 
 rits from  every  Carnal  Image  of  Riches,  FJonour,  Excellencies,  Reli- 
 gion.    If  any  one  of  thefe  be  in  your  Eye,  when  Chrilt  (hall  come 
 with  a  Spiritual  Glory,    when  the  very  Elements  and  Frame  of  Na- 
 ture (hall  be  fenfible  ot  him,when  they  mall  fhake  at  his  Approaches  5 
 you  will  be  more  fenfelefs  then  they,  you  will  not  perceive  him,  but 
 with  a  furious  Madnefs  drive  upon  him,  even  then,  when  he  ftands 
 juft  before  you  with  a  drawn  Sword  of  his  Spirit  in  his  Hand  bran- 
 difhing  over  your  Heads,  and  ready  to  pierce  your  Hearts. 
 
 4.  Motitive.  The  Mifery,  which  the  Coming  of  Chrift  jhall  bring  up- 
 on all  Flefh,  Heb.  1.  7.  When  the  Holy  Gholt  had  fpoken  before  of 
 God's  bringing  his  Son  into  the  World,  he  immediately  adds;  Who 
 makes  his  Angels  Sprits,  (or  Winds)  his  Minifiers  a  Flame  of  Fire.  The 
 Difpenfations  of  our  Saviour  at  his  Second  Coming  are  Spiritual,  Invi- 
 fible,  Irreliftible,  Devouring  to  all  Flefh,  like  Winds,  and  Fire  to  CbafE, 
 As  a  Tempeft  of  Whirlwind  and  Air,  fo  fha!l  he  come,  tearing  up 
 all  the  Foundations,  licking  up  all  Frames  and  Forms  of  Flefh,  as  the 
 
 Fire 
 
(  368  ) 
 
 Fire  that  came  down  from  Heaven  upon  EUJhaH  Altar  did  lick  up  the 
 Water  in  the  Trenches  round  about  it.  After  the  Burning  of  odom, 
 Abraham  is  (aid  Co  look  towards  it,  and  to  fee  the  Smoke  of  it  go 
 up  to  Heaven.  Yon,  wliofe  Hearts,  Hope,  Religion  are  Carnal, 
 what  a  dreadful  Spectacle  will  this  be  to  fee  your  Hearts,  Hopes 
 Religion,  and  all  go  up  to  Heaven,  after  a  wrong  manner,  in  Smoke 
 and  Fire. 
 
 life  2.  APerfuafion  to  believe  and  clofe  with  Chrift,  efpecially  now 
 when  he  is  coming  in  fo  great  Power  and  Majefty.     1  mil  divide  this 
 Vfe  into  three  Directions ,  and  three  Encouragements. 
 
 i.  Direct.  Own  Chrift.  This  is  Advice  fuitable  to  thefe  Times*.  Pfaf. 
 2.  12.  Kifsthe  Son,  lesl  he  be  angry ,  and  ye  penjh  in  the  way,  when  his 
 Wrath  is  kindled  but  a  little.  The  Holy  GTioft  in  this  place  looks 
 backward  to  the  palling  of  the  Children  of  Ifrael  from  Egypt  thro' 
 the  Wildernefs  into  the  Land  of  Canaan,  as  the  Type,  and  to  the 
 Second  Coming  of  our  Saviour,  as  the  Truth,  which  anfwers  that 
 Type.  The  Lord  Jefus  is  molt  apt  to  be  angry,  when  he  is  on  his 
 Way,  as  every  Thing  is  mod  forcible,  when  it's  in  Motion.  If  his 
 Anger  be  now  kindled  but  a  little,  by  a  little  Back-Aiding,  a  little 
 Oppofition,  it  burns  like  a  devouring  Flame.  O  !  Kifs  the  Son  then, 
 own  him,  accompany  him  in  every  Step  of  his  Spiritual  Out-goings, 
 left  after  that  you  have  gon  fo  far  on  the  Way  with  him  from  the 
 Egypt  of  the  Flefh  to  the  Promifed  Land  of  the  Spirit,  you  now  pe- 
 rilh  in,  and  from  that  Way.  Let  it  not  be  fad  of  us,  as  it  was  of 
 the  Jews,  There  was  a  Promife  of  entring  into  the  Reft  of  the  Spirit: 
 but  they  to  whom  it  was  then  preach  d,  entred  not  in,  becaufe  of  their  Vn« 
 belief. 
 
 Subjefts  were  wont  to  own  their  Sovereign  by  a  Kifs.  So  you  (hall 
 read,  I  Sam.  io.  I.  When  Samuel  had  anointed  Saul,  he  hffed  him,  and 
 faid,  Is  it  not,  becaufe  the  Lord  hath  anointed  thee  to  be  Captain  over  his 
 Inheritance.  Thus  do  thou  Kifs  thy  Kin£,  and  fay  unto  him;  Is  it 
 not  becaufe  God  hath  anointed  thee  with  the  Oil  of  Gladnefs,  his 
 Spirit,  above  ail  Creatures,  and  hath  appointed  thee  to  be  our  Cap- 
 tain to  lead  us  into  our  Spiritual  Inheritance.  Breath  forth  your 
 Spirits  into  Chrift,  to  live  there:  Draw,  fuck  in  the  Spirit  of  Chrift 
 into  your  Breafts,  to  be  your  Life  -,  thefe  Kiffes  are  fweet  and  pure, 
 she  Kifles  of  Angels,  of  Spirits.  Cant.  5.  13.  The  Lips  of  Chrift  arc 
 faid  to  be  Lillies  dropping  fweet-fmelling  Myrrh.  Feed  continually  a- 
 mong  thefe  Lillies,  and  receive  the  Droppings  of  this  fweetTmelling 
 Ivlyrrh,  which  is  the  Spirit,  always  upon  thine  Heart. 
 
 2.  Diredl:.  Be  one  with  Chrift,  Be  form'd  by  him  into  one  Image 
 with  him  in  all  his  Appearances.    Elijh*  the  Prophet  firft  fent  his 
 
 Servant 
 
(  1*9  ) 
 
 Servant  with  his  Staff  to  raife  to  Life  the  dead  Child.     But  this  did 
 nothing.     Afterwards  he  came  himfelf  ;  he  layeth  his  Face  upon  the 
 Child's  Face,  his  Hands  upon  the  Child's  Hands,  and  ftretcheth  him- 
 felf upon  the  Child,    until  the  Child's  Soul  came  unto  him  again,  2 
 King.  4.31,  3S«    Do  not  by  any  means  content  thyfelf  to  have  the 
 Letcer  of  Scripture,  Providence,  Nature  laid  or  imprefVd  upon  thee 
 by  the  Hand  of  Men,  Minifters,   Reafon,  no  not  Angels  themfelves: 
 Thefe  are  all  but  the  Staff  of  the  Prophet  in  the  Hand  of  the  Ser- 
 vant.    Look,  wait,  pray  for  the  Prophet  himfelf,    the  Lord  Jefus 
 himfelf  to  come  to  thee.     Say  to  him  ;  Do  thou  lay  thine  Eyes  upon 
 mine  Eyes,  thine  Heart  upon  my  Heart ;  ftretch  thyfelf  feven  times 
 upon  me ;  in  every  Difcovery  of  thine,  fhall  a  new  Spirit  come  into 
 me,  and  1  awaken  into  the  Light!  of  Life,    when  thine  Eyes  (hall  be 
 the  Light  of  mine,  and  thy  Heart  the  Life  of  mine,  the  firft  Living, 
 and  the  never  Dying  Heart  of  my  Heart.     All  the  reft,  without: 
 this,  will  but  as  the  Staff  to  the  Child,    the  Burying  the  Dead.     If 
 you  have  learnt  the  Truth,   as  it  is  in  Chrift,    and  been  taught  of  him^ 
 Ephef  4.  21. 
 
 3.  Direfr.  Cafl  all  away  for  Chrifl.  When  Chrift  was  rifen  from 
 the  Dead,  his  Grave-Cloth  was  found  in  the  Grave ;  he  was  goa 
 naked.  If  you  will  clofe  with  Chrift  in  his  Spiritual  Afcendings,  if 
 you  will  go  forth  with  him  in  his  Refurre&ion  from  the  Dead,  yon 
 niuft  rife  up  naked  out  of  the  World,  as  the  Dead  fhall  rife  out  of 
 their  Graves  •,  you  muft  caft  off  from  you  all  Carnal  Principles, 
 Powers,  Riches,  Delights,  Excellencies }  you  muft  leave  all  thefe 
 behind  you,  below  in  that  World,  as  in  the  Grave.  Thefe  are  the 
 three  Directions. 
 
 The  three  Encouragements  now  follow* 
 
 1.  Encour.  The  fame  Jefus,  that  liv'd  in  Flefh^  died,  rofe  from  the 
 Dead,  afcended  into  Heaven,  fhall  come  again.  Thofe  Eyes,  which 
 wept  over  rebellious  Jerufalem  \  that  Soul,  which  was  heavy  unto 
 Death  in  the  Garden  for  our  Soul's  fake  •,  that  Body,  which  f.vead 
 Blood  in  the  Garden,  ftream'd  forth  Blood  on  the  Crofr,  to  cleanfe 
 lis,  and  cheer  us  by  his  own  Blood,  as  by  Water,  and  by  Wine;  that 
 Mouth,  which  fo  fvveetly  pray'd  upon  the  Crofs  for  thofe  who  Cru- 
 cify'd  him,  Father,  forgive  them,  when  he  knewtrhat  he  was  heard  in 
 every  thing  for  which  he  pray'd ;  chit  Body  ana  Soul,  which  parted 
 by  Death  on  the  Croft,  that  he  might  never  part  from  u«,  either 
 in  our  Souls  or  Bodies ;  that  Heart,  which  with  fo  much  Willingnefs 
 gave  up  its  Life  and  Spirir,  that  it  might  give  Life  and  Eternal  Spirit 
 unto  us ;  with  the  fame  Eyes  full  of  Tendernefs ;  with  the  fame 
 Soul  full  of  Love  j    with  the  fame  Body,  as  ready  to  pour  out  itfelf 
 
 6bb  in 
 
(  37°  ) 
 
 in  Embraces  to  thee,  as  before  to  bleed  for  thee;  with  the  fame 
 Mouth,  having  the  Riches  of  Free-Grace  pour'd  forth  on  its  Lips; 
 with  the  fame  Body  and  Soul  ;  with  the  fame  Heart,  as  ready  j-ow  to 
 give  themfelves  up  unto  thee,  as  they  were  before  to  give  themfelves 
 up  for  thee,  doth  our  Lord  Jefus  cone  the  fecond  time.  Go  forth 
 then  to  meet  him,  or  rather  receive'him  with  open  Arms  who 
 comes  down  to  thee. Let  not  thy  Ucworthinef-,  thy  llnfitnefs>  or  any 
 other  Thing  difcourage  thee.  AD  Things  are  fweeteft,  when  they 
 are  beft  pleas'd.  If  k  be  the  fame  Jefus  that  died  for  Love  of  thee 
 who  comes  again  in  Life  and  Glory,  fure  now  he  will  be  much  more 
 fweet  to  thee. 
 
 2.  Encour.  The  Spiritualising  ef  CbriSFs  Human  Nature  doth  not 
 make  it  lefs,  but  more  facet.  Gal.  6.  i.  Brethren,  faith  St,  Pad,  if  a 
 Man  be  overtaken  with  a  Fault,  yon,  that  are  Spiritual  refiore  fuch  a  one 
 in  the  Spirit  of  Meeknefs.     See,  Spirituality  is  a  Root  of  Meeknefe 
 
 ,fiand  Sweetnefs*  If  the  Lord  Jefus,  while  he  was  a  Natural  Man  in 
 Flelh,  had  any  Companion  over  Lepers,  Publicans  and  Harlots,  Per- 
 ibns  polTefs'd  with  feven  Devils,  as  Mary  Magdalen,  to  make  him 
 Jook  upon  them  as  fick  Creatures,  and  himfelf  as  their  Phyfitian, 
 whofe  Woik  it  was  to  reftore  them  with  all  manner  of  Tendernefs. 
 Now,  when  he  is  a  Spiritual,  a  Heaveniy  Man,  for  every  drop  of 
 Love  before,  he  comes  with  a  Sea  of  Grace,  to  receive  into  it  the 
 molt  Leprous,  the  mod  Unclean,  the  moil  Hellifh  Sinners.  O  come 
 then  and  wafh  in  thefe  Seas,  and  be  Clean,  be  Glorious  for  ever. 
 
 3.  Encour.  Jefus  Chrift  comes  now  in  the  Glory  of  the  Father.  Job.' 
 3.  1 5.  As  the  Father  hath  Life  in  himfelf,  and  fo  hath  given  to  the  Son  t& 
 have  Life  in  himfelf  ^  fo  hath  the  Father  all  Love  Originally  in  him- 
 felf, and  hath  given  it  to  the  Son  to  have  Love  in  himfelf  alfo.  Cheer 
 yourfelves,  your  fainting  Spirits ;  revive  yonr  dying  Hearts.  You 
 fay  you  have  been  old,  great  Sinners  againft;  Chrifi;:  Since  you  have 
 tafted  his  Love  in  Dying  for  you;  you  have  finned  treacheroufly  and 
 highly  againft  him  \  How  then  can  you  look  him  in  the  Face,  or  abide 
 his  Prefence  ?  Yet  look  to  him,  and  be  refrefh'd  \  cafl  yourfelves  in- 
 to his  Bofom,  and  be  fafe.  He  comes  with  the  very  Fountain  of 
 the  Everlafting  Deep  of  Love,  open'd  and  dilcover'd  in  his  Bofom. 
 O  how  fweet  will  the  Waters  of  Love  drink  from  this  Fountain  ! 
 O,  with  what  Sweetnefs  and  Joy  fhall  we  draw  Sweetnefs  from  thefe 
 Depths  of  Love ! 
 
 3.  life.  An  Exhortation  to  grow  up  unto  Spirituality,  becaufe  our  Lord 
 Jefus  comes  in  the  Spirit',  I  fliall  propound  here  four  Helps  unto  Spi- 
 rituality*. 
 
 i;.  Help* 
 
(  371  ) 
 
 I.  Help.  Acquaint  yourfelves  with  God,  as  he  is  a  Spirit.  Job.  4^ 
 24.  God  is  a  Spirit ;  and  they  that  worship  him,  rmiyb  worfjip  him  m  SpU 
 rit  and>Truth.  There  is  nothing,  which  hath  fuch  a  transforming 
 Power,  to  make  a  Mm  Spiritual,  as  one  Glimpfe  of  God  In  the  Spi- 
 rituality of  his  Nature  and  Perfon. 
 
 Mark  well  the  Cozijnnttion  in  this  Scripture  between  Spirit  and  Truth. 
 O,  what  a  ihidowy  God  is  he,  whom  the  greateft  part  of  Chriftians  • 
 themfelves  acknowledge  !  How  (hadowy  is  their  Worfliip,  their  En- 
 joyments the  nfelves  vauifh  into  utter  Dirknefs  !  This  is  the  Mount, 
 on  which  God  is  {GQn  in  Truth:  This  is  the  high  and  holy  Place, 
 where  he  dwells,  and  difcovers  himfelf,  as  he  is,  the  Spirit.  Have 
 your  Eyes  beheld  any  Beauty  in  thofe  Notions  and  Images  of  God 
 taken  from  the  Creatute?  Hive  you  felt  any  Strength  or  Sweetnefi 
 entring  into  your  Hearts,  by  Communion  with  thefe  ?  Labour,  pant 
 to  come  up  to  this  Mount  of  God,  the  Spirit.  When  once  you  (hall** 
 have  had  but  one  Glance  of  the  Majefty  and  Glory  of  G  )d,  as  he  is  a 
 Spirit,  you  will  fay .},.  now  do  I  fee  my  King  in  his  Beauty  -,  now  do 
 mine  Eyes  behold  the  Pattern,  and  mine  Heart  feeds  upon  the  Truth 
 itfelf.  All  the  Beauty,  Sweetnefs,  Power,  which!  ever  met  with 
 in  other  Things,  were  but  Types  of  this,  and  had  no  other  Good- 
 nefs  in  them,  but  as  they  did  point  me  hither,  themfelres  being  as 
 fhort  of  that,  which  I  now  enjoy,  as  the  Temple  or  Tabernacle  of 
 the  Jews  was  fhort  of  the  third  Heavens. 
 
 Qneft.  But  you  will  fay  unto  me,.//w  [hall  we  come*  to  be  acquainted 
 with  God-)  as  he  is  a  Spirit  f 
 
 Anfw.  Doft  thou  make  this  Enquiry  with  an  Hjmble  and  Hungring 
 Spirit?  Arc  thou  indeed  like  Xacheus,  little  in  thine  own  Eyes,  and 
 wouldft  fain  climb  up  into  this  Tree  of  the  Spirit,  to  a  Sight  of  God? 
 Then  I  (hall  give  thee,  firfl  a  Caution,  fecon/Jiy  a  Dire&ioo, 
 
 1.  A  Caption.  I  fay  to  you,  as  St.  John  faid  in  this  very  Cafe  to 
 thofe  to  whom  he  wrote,  1  Job.  5.  n.  Little  Children,  take  heed  of 
 Idols.  Take  heed  of  Notions,  Fanciful  or  Philofophical :  Tiufe  are 
 empty  Deceits,  as  St.  Paul  calls  them.  They  are  fhhy  Appearance 
 in  flight  Spirits,  like  the  Colours  of  a  Rainbow  in  a  watry  Cloud, 
 which  are  apparent  only,  not  real.  Take  heed  ^  Angelical  Forms  j 
 Satan  can  come  in  thefe.  Take  heed  of  the  God  of  this  World  j  for 
 that's  the  Devil.  Take  heed  of  imagining,  that  you  can  by  any  good 
 AfFeftions,  which  are  the  Feet  of  your  Soul,  o>*  by  any  ftrong  Rea- 
 fouings  and  Contemplations,  which"  are  as  the  Soul's  Wings,  pHjnb 
 or  fly  up  to  this  Mount  of  the  Spirit  for  a  Sig.it  of  God.  Jam.  3. 
 1$.  The  Wifdom  which  is  from  below,  is  faid  to  be  Earthly,  Setffital  for 
 om  the  Soul,)  Devilifi.    Mark  the  three  main  Links  of  the  Chain  of  . 
 
 B  b  b  2  Dark- 
 
(  370 
 
 Darknefs,  hanging  immediately  and  infeparably  one  upon  another: 
 The  Earth,  the  Soul  of  Man,  as  it  is  by  Nature,  the  Devil. 
 
 2.  A  DireUiw.  I  (hall  take  this  alfo  from  St.  John,  in  that  fame 
 place,  one  Verfe  before,  r  Joh.  5.  20.  And  we  know  that  the  Son  of 
 God  cometh ,  and  hath  given  us  an  Vnder standings  that  we  may  know 
 him  that  is  true  ;  and  we  are  in  him  that  is  true,  even  in  his  Son  Jefus 
 Christ.  This  is  the  true  God,  and  Eternal  Life.  Behold  two  Ways 
 of  being  brought  to  a  Spiritual  Knowledge  of  God.  1.  By  the  Com- 
 ing of  God  and  Chrifl  unto  us,  to  give  us  a  new  "Understanding,  by  which 
 we  may  know  him  that  is  true,  that  is,  as  he  is  a  Spirit.  2.  By  our  being 
 in  God,  as  he  is  true,  as  he  is  Spirit  and  Truth- j  and  By  being  likewife 
 in  his  Son,  as  he  i$  alfo  a  Quickning  Sprit. 
 
 Pray  obferve  diligently  the  three-fold  Chara&er,  which  St.  John 
 gives  us  of  the  true  God,  or  of  God,  as  he  is  the  Eternal  Spirit.  1. 
 It  is  he,  who  cometh  unto  the  Saints,  to  give  them  a  new  Light,  a  new 
 Faculty,  a  new  Underflanding,  capable  of  knowing  him,  of  appre- 
 hending and  comprehending  him  in  the  Truth,  or  Spirituality  of  his 
 Divine  Nature.  2.  It  is  he,  in  whom  the  Saints  are,  both  in  him,  and 
 and  in  his  Son,  as  they  both  are  in  the  Spirit.  3.  It  is  he,  who  as 
 he  is  no  Type,  under  no  Veil  of  Flefh,  but  in  the  Truth,  and  Sim- 
 plicity of  the  Spirit,  is  the  Eternal  Life  to  a  Saint.  The  Life  of 
 Grace  here,  is  Eternity  begun :  The  Life  of  Glory  above,  is  the  fame 
 Eternity  compleat. 
 
 You  have  the  fame  Dire&ion  for  a  Spiritual  Sight  of  God  fet  before 
 you,  Ephef  1.  17,  18.  St.  Paul  Prays,  That  the  Eyes  of  their  Under- 
 standing may  be  enlightned,  that  they  may  know  what  is  the  Hope  of  his 
 Calling,  and  the  Riches  of  the  Glory  of  his  Inheritance  in  the  Saints.  In 
 the  Verfe  before  he  pray'd,  That  God  would  give  them  the  Sprit  of 
 Wifdom,  and  Revelation  in  the  Knowledge  of  him.  The  Spiritual  Know- 
 ledge of  God  is  no  Traditional,  or  Notional,  and  Speculative  Thing} 
 it  comes  by  the  feeing  of  the  Eye,,  and  by  the  handling  of  the  Hands 
 of  Faith,  by  the  opening  of  the  Eye  of  the  Spirit,  and  the  unveil- 
 ing or  revealing  the  naked  Face  of  God,  in  the  Soul,  by  the  Spirit 
 himfelf :  O !  that  we  did  unweariedly  pray  one  for  another,  at  St,  Paul 
 did  for  the  Ephefiam,  that  God  would  fhew  his  naked  Face  in  our 
 Hearts,  and  open  an  Eye  there,  by  which  we  might  fee  his  Face,  and 
 not  Die,  but  Live  in  the  light  of  it,  as  in  the  Light  of  Life,  live  fb, 
 as  to  have  Life,  and  have  it  in  more  abundance,  from  the  Well- 
 Springs  of  Life  itfelf,  which  are  in  the  Face  of  God. 
 
 2.  Queft.  But  you  may  reply,  and  fay}  If  God  hath  not  yet  given 
 us  that  Spiritual  Sight  of  himfelf,  What  mult  we  then  do  -?  caft  away 
 
 all 
 
(  373  ) 
 
 all  the  Communion,  which  we  have  with  him  in  oar  Poor,  Dark,  Sha- 
 dowy, Low- Way? 
 
 Anfw.  No,  by  no  means.  Wait  in  that  Way,  journeying  for- 
 wards ftilU  hut  ta^e  neec*  of  making  it  your  Reft,  of  fitting  down 
 in  it,  as  if  you  were  at  the  End  of  your  Way.  Ponder  well  the 
 Scripture  :  i  Rom.  20.  The  invtfible  Things  of  him  from  the  Creation  of 
 the  World  are  clearly  feen,  being  understood  by  the  Things  that  are 
 made  even  his  Eternal  Power  and  Godhead,  fo  that  they  are  without  Ex* 
 cufe.  See  the  Perfe&ion  of  Man,  in  his  Primitive  State,  according 
 to  the  Principles  of  the  fir  ft  Creation.  He  hath  a  Knowledge  of 
 God  in  his  Divinity,  Eternity,  Spirituality,  as  he  is  invifible  to  the 
 Eye  of  Senfe  and  Reafon.  But  this  only  a  Shadowy  and  Reflexive 
 Knowledge  by  that  Natural  or  Flefhly  Image  of  himfeif,  which  God 
 hath  ftampt  upon  the  Creation. 
 
 See  now  Man's  Fall  in  the  following  Verfe,  21.  When  they  knew 
 God,  they  Gloriffd  him  not,  as  God,  neither  were  thankful,  but  became 
 vain  in  their  Imaginations,  and  their  foolijh  Heart  was  darkned.  V.  22. 
 ?r  of  effing  them f elves  Wife,  they  became  Fools.  Having  this  Shadowy 
 Image,  they  did  not  receive  it  as  a  Shadow  only,  and  fee  up  the 
 Body,  the  Su  bit  ance 'itfelf,  as  a  Glory  above  it*,  but  look'd  upon  this 
 Shadowy  Image,  as  having  a  Root  in  itfelf,  in  them;  as  being  able 
 to  bring  them  to  the  true  Glory ,  as  itsfeif  being  that  Glory.  Thus* 
 1.    They  did    not  Glorifie   God,   as  God.     2.    They  were  not; 
 
 thankful. 
 
 1.  They  did  not  Glorifie  God,  as  God,  by  acknowledging,  that  this 
 Natural  Image  was  but  3  Shadow,  infinitely  lhort  of  the  Life,  infi- 
 nitely unable  to  bring  us  to  the  Light  of  Life,  by  waiting  for  the 
 EflTential  and  true  Glory  itfelf,  to  come  down  upon  them,  fitting  un- 
 der his  Shadow,  to  drink,  or  draw  up  it  and  them  into  a  Fellowfhip 
 with  icielf,  from  its  own  Freedom  and  Fulnefs. 
 
 2.  They  were  not  Thankful.  They  did  not  receive  thjs  Shadowy 
 Glory  thank  ,  as  coming  from  another,  dcfcending  from  above, 
 having  neither  its  own  Beginning  nor  Ending,  but  pointing  to  one 
 higher  than  itfelf ^  to  him,  who  is  to  come,  who  mull  encre'afe, 
 while  itfelf  decieafeth,    becaufe  he  was  before  it. 
 
 Becaufe  thev  did  not  thus,  but  profefs'd  to  be  Wile,  fet  up  the 
 Light  of  the  Natural  Knowledge  for  the  true  Wifdom,  the  Eternal 
 Word  -,  for  this,  while  they  would  i^ake  of  this  Image  of  God  in 
 them  an  Imagination  of  their  own,  this  very  Natural  Image,  this 
 Shadowy  Light,  this  feeming  V\  if  !om  was  taken  from  thejn,  and 
 ihey  left  ftark  Fools,  quite  in  the  Dark, 
 
 See 
 
(  374-  ) 
 
 See  how  highly  God  charges  this  upon  Mankind,  as  the  mofl:  hor- 
 rible Idolatry,  the  moft  unnatural,  prodigious  Uncleannefs,  ^.23. 
 They  changd  the  Glory  of  the  incorruptible  God  into  an  Image]  made  Uke 
 to  carruptible  Man,  and  to  Birds,  Set.  They  did  this  full  inwardly 
 in  their  Hearts,  when  they  fee  up  that  Natural  and  Corruptible  Image 
 of  God,  in  which  Man  was  made,  the  whole  Creation  was  fet  capable 
 of  tailing.  Then  they  did  this  outwardly  to  their  Senfes,  by  the  Ima- 
 gery of  their  Hands.  But  this  Imagery  of  their  Hearts  is  the  firft, 
 thehigheffc,  the  mofl  Spiritual,  the  moil  unnatural  Idolatry,  Adulte- 
 ry, Murther.  They  fet  up  the  Shadow  for  God  himfelf,  the  Natu- 
 ral Image  for  the  Efleutial,  theGhaagable,  for  the  Unchangable  one* 
 fo  they  turn  the;  Truth  into  a  Lye,  making  that  which  was  before  a 
 Shadow  of  the  Truth,  a  Lye  againft  the  Truth  -,  by  taking  this  Na- 
 tural Image  into  their  Embraces,  inflead  of  the  Spiritual,  they  turn 
 a  pure  Virgin  into  a  Whore,  committing  Incefl  with  the  Daughter 
 to  the  Difhonour  of  the  Mother;  they  make  the  Image  a  Poifon  and 
 Grave  to  the  Life-,  they  Woifhip.  the  Creature,  more  than  the 
 Creator. 
 
 From  this  Sin,  as  from  a  Fountain,  flow  all  manner  of  Sins  in  the 
 Fkfti,  of  Lulls  or  Paflions,  even  the  mofl  Unnatural,  Monflrous, 
 Hellifh,  as  Punifhment  to  ic,  or  Shadows  of  it,  So  you  read,  v.  24. 
 16.   For  this  Caufe  God  gave  them  up  to  vile  Affections. 
 
 O  !  lea-  n  from  this,  the  vafl  Difference  becweea  a  Shadowy  Know- 
 ledge of  God  in  a  Typical  Image  of  him,  according  to  the  Creature, 
 and  a  Spiritual  Knowledge  of  him,  in  the  Eifential  Image,  as  he  is 
 in  himfelf,  and  manifefts  himfelf  with  open  Face  in  his  Son,  who, 
 as  he  is  in  the  Spirit,  is  the  Eifential  Image.  Learn  what  it  is  to 
 reft  in  the  fir'ft  of  thefe,  to  fet  it  up,  as  true  Wifdom;  how  it  is  the 
 Head  of  all  Sin,of  the  highefl  Confequence,  for  the  Difhonour  of  God, 
 the  Increafe  of  all  Sin  in  our  Lives,  the  Everlafting  Deflru&ion  of 
 our  Souls.  # 
 
 BlefTedare  they,  who  while  they  fit  under  the  Shadows  of  Flefhly 
 Manifeflations  in  the  Night  of  a  Legal  or  Literal  Difpenfacion.,  il£ 
 waiting  for  the  flying  away  of  thefe  Shadows  •,  looking  upward  for 
 the  Day- Spring  from  on  high;  longing  for  the  fliining  out  of  the  Face 
 of  God  himfelf:  Thefe,  in  the  mean  time,  live  upon  this  Jefus,  the 
 Spiritual  Sun,  their  Bridegroom,  as  the  hidden  Subflance  und  v  chefe 
 Shadows,  and  fo  continually  cry  to  him,  that  he  would  be  fv*  fir,  as 
 the  Roe  upon  the  Mountains,  in  his  Vifits  and  Returns,  till  uie 
 Night  be  fpent,  and  he  come  to  abide  with  them  for  ever. 
 
 2.  Help.  Seek  the  Spirit  himfelf.  That  Spirituality  alone  is  right 
 and  fubltantial,   which  makes  a  Man,   Spirit.    And  this  the  Spirit 
 
 himfelf 
 
(  375  ) 
 
 himfelf.  doth  by  his  own  Prefence  alone.     Job.  3,5.  it'jt,  which  is? 
 Born  of  Spirit,  is  Spirit,     O  Christians !  diftiuguiih  carefully  between 
 guilding  a  Rotten  Poft,  and  making  Gold.    Habits  and  Qualifications 
 wrought  by  the  Spirit,  are  Good  and  Holy,  without  which  noSaintt 
 on  the  Face  of  the  Earth  can  be.     Yet  they  are  in  thernfelves,  when 
 they  go  alone,  the  Guilding  only  of  a  Rotten  Heart,   the  Old  Man, 
 not  the  Gold  itfelf,  which  is  the  New  Man,  which  is  a  Spirit.     Be 
 not  then  pacify 'd,  and  fatisfy'd  with  the  Comforts  of  the  Spirit }  buE 
 pane  after,  pray  for  the  Comforter  himfelf.     Reft  not  in  any  Truths 
 of  the  Spirit,  until  you  meet  with  the  Spirit  of  Truth,    the  Spirit 
 himfelf  in  every  Truth.     Do  not,  like  the  Rich  Man  in  Hell,  cry- 
 only  for  a  Drop  of  the  Water   of  Life  to  cool  thy  Tongue,   or 
 a  Draught,    or  a  River  to  run  thro'  thy  Breads    thefe  can  ne- 
 ver quench  thy  Thirft,  fo  as  thou  (halt  not  thirft  again.     Thou  muft 
 have  the  Fountain  itfelf  within  thee,  fpringing  up  to  Eternity,  which 
 is  the  Perfon  of  the  Holy  Ghoft.     This  is  the  Promife  of  Chi  ill,  to 
 give  us  not  the  Fruits  of  the  Spirit  alone,  but  the  Root  itfelf,  the 
 Holy  Spirit  to  be  within  us  that  we  may  have  the  Fruits,  as  they 
 grow  upon  their  Roots  ever  rlourifhing,  and  never  wanting  in  their 
 Seafon.  Job.  14.  16".  I  will  pray  tbe  Father,  and  he  fail  give  you  ano- 
 ther Comforter,  that  he  may  abide  with  yon  for  ever,     \%  is  the  Perfoa 
 of  the  Spirit  only,  which  is  a  fall  Friend,  which  will  abide  forever 
 with  us :  All  Effects  and  Impreffions  of  the  Spirit  in  our  Fleih,  will- 
 certainly  fail  us  at  a  time  of  Need.     V.  17.  Even  the  Spirit  of  Truth, 
 &c.  Again,  Job.  4.   14.  But  wbofoever  drinhth  of  the  Water,  that  I 
 Jhall  give  him,  Jhall  never  thirft  :   But  tbe  Water  that  I  Jhall  give  him? 
 jliall  be  in  him  a  We 'I  of  Water,  fpringing  up  to  everlafting  Life.     Ever/ 
 Drop  of   true  Spirituality  hath  the  Fountain  itfelf,    the  Eternal 
 Spirit  in  it. 
 
 Gifts  and  Graces  of  the  Spirit,  taken  alone  without  the  Spirit  him- 
 felf, differ  as  much  from  the  Spirit,  as  a  Landfcape  or  Picture  of  a 
 Building,  a  Field,  a  River,   differ  from  the  Things  thernfelves.    You   . 
 may  enter  into  tne  Building,  and  dwell  there  •,  you  may  walk  in  the 
 Field,  y£u  may  fail  on,  dive  into,  and  find  a  "depth  In  the  River  5 
 but  you  cannot  do  thus  with  the  Picture;    fo  is  the  Spirit  himfelf,. 
 A  Man  can  never  make  a  Man,  by  painting  himfelf  over  a  Thoufanc! 
 Times  5  but  by  communicating  his  own  Nature.     Neither  doth  the 
 Spirit  make  us  Spirit,  or  truly  Spiritual,  by  any  LikenefTes,  or  Re- 
 femblances  of  the  Spirit  wrought  upon  us  -,  but  by  giving  himfelf 
 to  us. 
 There  are  four  Ways,  by  which  the  Spirit  maketh  us  Spiritual. 
 
 \         k  1.  Wav;. 
 
(  376  ) 
 
 1.  Way.  By  coming  into  our  Spirits,  Joh.  14.  17.  He'is  with  yon] 
 -and  pull  be  in  yott.  This  is  the  Promife  of  Chrift,  to  his  Apoftles 
 concerning  the  Holy  Ghoft.     It  is  neceflary,  that  we  obferve  three 
 
 factions  for  the  right  understanding  of  this  Scripture.  1.  Di- 
 itiacrie'b,  Between  'Chrift  and  the  Spirit,  They  are  both  one  Thing, 
 one  Nature,  one  Subftance  j  but  two  Perfons.  2.  Diftin&ion,  Be- 
 tween  the  Pre  fence  or  Lfe  of  Chrift  after  the  Flejh,  and  after  the  Spirit. 
 3.  Diftin&ion,  Between  the  Prefence  of  Chrift,  or  his  Spirit  in  us,  after 
 a  hidden  manner,  as  a  Seed  ',  or  by  a  clear  Manifestation,  as  the  Frute 
 grown  up.  While  the  Difcipie's  enjoy'd  the  Flelhly  Prefence  of 
 Chrift,  they  had  the  Spirit  with  them,  but  without  them,  in  the 
 Fielh  of  Chrift,  as  the  Manifeftation  \  tho'  he  was  even  then  within 
 them,  as  to  the  Seed.  But,  when  the  Lord  Jefus  withdrew  his 
 Flelhly  Prefence  from  them  by  Death,  returning  to  them  in  the  Spi- 
 rit, then  was  the  Spirit  not  with  them  only,  but  in  them  alfo,  as  to 
 the  Manifeftation  of  itfelf.  What  is  the  Life  of  Chrift,  which  thou 
 haft?  Is  it  after  the  Flefh,  by  Impreffions  upon  thy  Flelhly  Man? 
 Thou  may  ft  have  the  Spirit  with  thee,  but  without  thee  ;  thou  maylfc 
 have  the  Spirit  in  thee,  but  it  is  as  yet  only  in  a  hidden  way,  as  a 
 Seed  under  Ground,  not  come  up.  But  if  thou  patiently  fufFer  this 
 Flefhly  Life  of  Chrift  in  thee  to  Die,  and  wait  for  his  Coming  again 
 in  the  Spirit,  then  thou  flialt  have  the  Spirit  in  his  own  Perfonal  Ap- 
 pearance within  thee,  never  to  go  from  thee  any  more.  O !  He 
 will  be  a  Bofom  Friend  indeed.  What  true  Lover  can  be  perfectly 
 pleas'd  with  having  the  Pi&ure  of  a  Dear  Friend  hanging  in  his 
 Chamber,  and  doth  not  long  to  have  the  Perfon  of  his  Friend  in  his 
 Arms.  If  thou  love  the  Lord  Jefus,  and  his  Holy  Spirit  in  Sincerity, 
 thou  wilt  not  think  it  enough  to  have  his  Image  or  Likenefs  in  thine 
 Heart.    Ono:  Thou  wilt  be  reftlefs,  until  thou  haft  himfelf  there. 
 
 2.  Way,  By  taking  as  up  into  himfelf  Gal.  5.  25,  If  ye  live  in  the 
 Spirit,  walk  in  the  Spirit.  O  ye  Saints !  What  a  fweet  Life  is  this,  to 
 live  in  the  Spirit?  Is  it  not  to  draw  the  Air  of  Heaven  itfelf?  To 
 fuck  in  the  Air  of  all  thofe  Excellencies  and  Sweetneifes,  which  grow 
 up  "in  the  Fields  of  the  Divine  Nature  ?  For  what  is  this  Holy  Spirit? 
 Is  it  not  the  Father  and  the  Son  confpiring,  or  mutually  breathing 
 forth  Loves  and  LovelinefFes,  one  into  another  ? 
 
 But  how  unwife  are  they,  who  live  in  the  Spirit,  to  be  ever  found 
 in  any  other  Walks  than  thefe  of  the  Spirit  ?  You,  who  have  been  in 
 thefe,  who  think  no  Day  to  have  any  Light  in  it,  if  you  have  not 
 that  Day  taken  fome  Turns  in  thefe  Walks,  you  alone  can  tell  us  how 
 pleafant  they  are.  You  can  tell  us,  that  they  have  a  perpetual  Spring, 
 ail  Things  ever  frefh,   ever  flourifhing  in  the  Newnefs  of  the  Spirit. 
 
 The 
 
(  377  ) 
 
 The  Profpeft  which  the  Soul  hath  in  thefe  Walks,  is  moil  large  and 
 delightful  ;  it  hath  Height,  Depth,  Length  and  Breadth,  all  bounded 
 moll  pleafantly,  yet  without  any  Bound,  by  the  Everlafting  Hills  of 
 Glory  in  the  Perfon  of  Chrift.  Thou  looked:  up,  as  thou  walked:  in 
 the  Spirit,  and  beholdeft  the  Heights  of  Heaven  above  thee,"  the 
 Depths  of  Hell  beneath  thee,  the  whole  Circuit  ot  Time  and  Eterni- 
 ty behind  thee,  before  thee,  round  about  thee.  Come  then,  let  us 
 go  up  together  into  thefe  Walks,  O  thou,  whoever  thou  art,  that 
 readeft  thefe  Things.  The  Company  in  the  Walks  is  mod  denia- 
 ble, God  the  Father,  Jefus. Chrift,  innumerable  Angels,  all  manner 
 of  Gracious  and  Glorious  Spirits.  Thou  (halt  meet  with  this  Blefled 
 Company  every  Step,  which  thou  tak*eft  in  the  Spirit.  Thou  (halt 
 find  thefe  Walks  always  full  of  this  Company,  who  are  continually 
 pafling  to  and  fro,  enjoying  themfelves  and  one  another  in  it. 
 
 Belides  all  this,  the  Way  itfelf  is  a  Living  Companion,  Heb.  ic. 
 20.  Jefis  Chrift  is  [aid  to  have  made  a  new  and  living  way  for  us  thro*  the 
 Veil,  that  Is  to  fay,  his  Tlejh.  Jefus  Chrift,  by  rending  his  Flefli, 
 which  was  as  the  Veil  of  the  Temple,  hath  brought  forth  hfmfelf 
 into. che  Spirit.  This  Spirit  is  the  open,  the  new,  the  living  Way, 
 .Of  this  Way  the  Prophet  lfaiah  fpeaks  mod:  comfortably,  Ifa.  35.8. 
 And  an  high-way  jhall  be  there,  and  a  way^  and  it  fljall  be  called  the  way 
 of  Holinefs  :  the  unclean  fh all  net  pafs  thro7  it,  but  it  Jhall  be  for  tbofej 
 the  way -faring  Men,  thoJ  Fools,  Jhall  not  err  in  it.  See,  fee  your  Way, 
 O  Believers,  a  High- way,  lifted  up  above,  all  Fleflj,  a  Holy' Way. 
 Perhaps  fome  poor  Soul  now  crys  out  within  itfelf,  and  faith ;  I  am 
 a  weak  Creature,  and  (hall  never  be  able  to  get  up  into  this  High-way 
 of  the  Spirit.  I  am  an  unclean  Creature,  and  dial]  never  be  fnffer'd 
 to  pafs  over  it.  I  am  Dark  and  "Foolifb,  and  fhall  certainly  err  out 
 of  this  Way.  To  all  this  I  anfwer  thee:  Art  thou  a  Way- faring 
 Man,  one  of  the  Generation  of  Travellers  \  doft  thou  fe.ek  a  Heaven- 
 ly Country,  then  will  this  Way  come  down  to  thee,  and  take  thee 
 up  into  itfelf:  It  will  cleanfe  thee,  and  make  thee  Holy,  as  thou  paf- 
 feft  along  in  it:  Itfelf  will  be  a  Guide,  Companion  and  Life  to  thee, 
 to  direct  thee  with  its  Eye,,  to  converfe  with  thee,  to  renew  thy 
 Strength  in  all  thy  Faintfngs ;  for  it  is  a  Living  Way  ;  the  Spirit 
 hirofelf  is  this  Way. 
 
 3.  Way.  By  making  us  one  Spirit  with  him \j "elf,  1  Cor.  6.  17,  He 
 that  is  joyned  to  the  Lord,  is*  one  Spirit.  Mat.  1 3.  45,  46.  You  read  of 
 the  Kingdom  of  Heaven  likened  unto  a  Merchant  Man,  that  found  one 
 Pearl  of  great  Price,  and  went  and  fold  all  he  had,  and  bought  that  PearL 
 This  Creation,  the  Flefh,  in  their,  utmoft  Beauties  and  Improve- 
 ments, with  the  moft  fupernatural  Habits,  the  Scriptures  in  the  Let- 
 
 C  c  c  ter 
 
(  3?8  )  •        / 
 
 ter  of  them  -,  all  thefe  are  but  the  Mother  of  Pearl :  The  Pearl  itfelf 
 is  the  Spirit.  Happy  art  thou,  if  in  all  the  Traffick  of  thy  Soul,  by 
 Duties,  Holy  Exercifes,  exacl:  Walkings,  thou  haft  met  with  this 
 Pearl  j  Goe,  and  fell  all,  that  thou  mayfi:  have  all  thy  Treafure, 
 even  that  of  thy*Life,  and  being  kfelf  in  this  one  Pearl ;  the  Pcrfoa 
 of  the  Spirit  making  thee,  and  him,  both  one. 
 
 But  here  take  along  with  you  two  Cautions. 
 
 i.  Caut.  This  Onenefs  between  the  Spirit  and  a  Saint ■,  is  not  made  by  a 
 Confufion  of  Natures ,  or  Perfons  ^  by  a  taking  away  of  the  Diflm&ion : 
 No,  it  is  by  a  Heavenly  Marriage,  of  which  the  Earthly  Marriage,' 
 Inflituted  in  Paradife,  was  a  Type.  You  read,  that  God  took  Eve 
 out  of  Adam  \  then  he  brought  her  to  Adam  again,  firft  making  of 
 one,  two  Perfons  •,  then  of  two  Perfoms,  one  Fleih  \  that  fo  Adam 
 might  have  a  meet  Help  before  him.  This  is  the  Heavenly  Traffick 
 and  Commerce  between  the  Blefled  Spirit  and  the  Beloved  Soul^ 
 one  bringing  forth  himfelf  into  two,  two  returning  into  one,  and 
 this  in  a  perpetual  Circle.  They  are  two  of  one,  and  two  in  one. 
 They  are  two,  that  each  may  have  a  meet  Help  before  his  Face : 
 They  are  one,  that  they  be  never  divided  in  their  Enjoyments.  This 
 is  the  mil  Caution. 
 
 2.  Caut.  Take  heed  that  you  attribute  this  Vnion  only  to  the  Spiritual 
 Man,  the  Regenerate  part  in  a  Saint.  Take  heed  of  involving  the  Na- 
 tural Man.  There  is  nothing  more  full  of  Darknefs,  Defilement, 
 Danger  to  Man,  or  Dilhonour  to  God,  than  to  give  this  Bread  of 
 the  Child,  the  New  Man,  to  the  Dog,  the  Old  Man  \  or  to  cafl:  this 
 Pearl  of  fo  high  a  Price  before  the  Swine,  that  is,  the  Flefh. 
 
 4.  Way.  By  giving  to  us  all  things  in  himfelf.  This  is  the  laft  Way, 
 by  which  the  Spirit  makes  us  Spiritual.  O!  that  we  were  perfuaded 
 that  this  only  were  to  be  Spiritual,  to  feek  and  to  find  ail  Things 
 within  ourfelves  in  the  Spirit !  Right  Honourable  and  Beloved,  my 
 Prayer  to  God  is,  that  he  would  open  our  Underftanings  to  know, 
 that  there  is  no  way  of  being  Rich,  Great,  Mighty,  like  to  this* 
 Then  fhould  we  ask  his  Spirit  of  him  j  and  when  we  receiv'd  the 
 Spirit,  we  mould  pofTefs  all  Things  in  him,  not  after  an  imaginary 
 manner,  but  really,  fubftantially,  as  they  are  in  their  firft  Life,  in 
 their  fulleft  Greatnefs  and  Goodnefs,  as  they  are  in  their  Original. 
 As  old  Jacob  laid  his  two  Hands  on  the  Heads  of  Jofeph's  two  Sons, 
 Manajfeh  and  Ephraim,  faying,  Thefe  are  rrtine,  as  Reuben  and  Simeon, 
 fofliallthey  be  mine.  Thus  (halt  thou  lay  thine  Hand  upon  Heaven, 
 which  the  Lord  ftretched  forth  by  the  Spirit  of  his  Mouth  •,  upon  all 
 the  feveral  Forms  and  Riches  of  the  Creation,  which  the  Spirie 
 brought  forth  by  moving  upoa  the  Waters :   Thou  fhalt  fay  of  them 
 
 all, 
 
(  379  ) 
 
 all-,  Thefe  are  mine,  as  the  Outgoings  of  mine  own  Spirit  within 
 me,  as  the  Thoughts  of  my  Heart,  fo  are  they  mine.  I,  and  They 
 all,  are  fo  many  Branches  fpringing  up  together  out  of  that  one 
 Root,  which  is  my  Life,  and  one  Spirit  with  me. 
 
 ObjcSt.  Perhaps  fome  one  may  fay,  that  all  thefe  PoiTeftlonivin  the 
 Spirit  are  but  Riches  of  Fancy  and  Imaginary  j  like*  thofe  of  him  in 
 Athens,  who  was  wont  every  Day  to  go  down  to  the  Haven,  to  take 
 particular  Notice  of  every  Ship  with  its  Lading,  that  went  in  or  out, 
 believing  them  all  to  be  his  own  proper  Eltace.  When  God  pro- 
 •  mis'd  Jfaac  to  Abraham,  being  an  hundred  Yeans  old,  Sarah  flood  in 
 her  Tent  Door  and  frnil'd  \  What,  thought  Sarah,  (hall  we  know 
 Plea&re,  and  have  a  Child,  now  that  my  Lord's  Body,  and  my 
 Womb,  are  both  dead  :  So  thou  laugheft  and  faye'ft  within  thyfelf^ 
 Can  it  be,  that  thefe  poor  Creatures,  which  hang  on  Chrift,  and  are 
 as  dead  Things  to  the  Eye  of  the  World,  fhould  be  big  with  fuch 
 Conceptions,    fuch  Births  of  Glory  within  them  ? 
 
 Anfxf*  As  I fai  ah  cornplain'd  Prophetically,  at  the  fir  ft  Coming  of 
 Chrift  in  the  Fleih  ;  fo  may  we,  concerning  his  fecond  Coming  in 
 the  Spirit,  Jfa.  53.  1.  Who  believes  the  report  that  is  made  of  the  Richts 
 of  the  Glory  of  his  Inheritance  in  the  Saints  f  Ephef.  1.  13.  To  whom  is 
 the  Arm  of  the  Lord  made  known,  as  it  bares  itfelf,  and  puts  forth  it- 
 felf  nakedly,  in  the  Spirit,  within  his  Holy  ones? 
 
 The  Holy  Ghoft  warns  the  Difciples  to  beware  that  there  be  no 
 fornicator  among  them,  no  frofane  Perfon,    as  was  Efau,  Heb.  r  2.  16. 
 What  was  this  lb  great.  Profanenefs  in  Efau,    which  is  thus  fet  up  as 
 a  Land- mark  for  all  Chriftians  in  all  Ages  to  take  heed  of  fplitting 
 themfelves  againfl  this  Rock?    Look  to  the  Story,  and  you  (hall  fee, 
 Gen.  25.  29.  Efau  came  hungry  and  faint  from  Hunting  -,    He  defir'd 
 a  Mefs  of  Jacob's  Pottage  :  Sell  me  then  thy  Birth-right,  faith  Jacob'. 
 Efau  reafon'd  after  this  manner  ;  What  is  this  Birth-right  ?    A  Hea- 
 venly Country,  a  Kingdom  of  God  in  the  Spirit,  an  Inheritarce  that 
 never  paffeth  away.    Thefe  are  fine  Notions,  airy  Thinrs.     I  muft 
 have  that  which  is  folid  and  fubflantial,  to  fuftain  this  Body  withal : 
 Can  thefe  Notions  feed  me  now,  when  I  am  hungry  ?  Can  1  IWq  upon 
 Fancies  ?  If  I  die,  where  is  this  Birth-right  then  ?  Will  it  make  me  to 
 live  again?  Give  me  then  the  Pottage,  and  let  thofe  take  the  Bnth- 
 right  that  can  feed  upon  the  Air  and  upon  Notions.     This  is  that, 
 for  which  God  .hath  thus  branded  Efau  unto  all  Generations  for  a 
 profane  Perfon.     Take  heed  then,  that  thou  do  not,   either  openly, 
 or  fecretly  in  thine  Heart,    after  the  fame  manner  profanely  blas- 
 pheme, the  Spirit,  and  the  Birth-right  of  a  Saint,  which  is  the  King- 
 dom of  God  over  all,  in  the  Spirit. 
 
 C  c  c  2  Conll- 
 
(  ?8o  ) 
 
 Confider  St.  Tad,  what  he  teftifieth  of  himfelf,  2  Cor .6.  10.  That 
 be  was ,  ^j  having  nothings  and  yet  yoffeffmg  all  things.  How  did  he  re- 
 concile this  Contradiction?  He  had  nothing  outwardly,  according  to 
 the  Flefh :  He  was  in  a&uai  Pofleflion  of  all  things  inwardly,  in  the 
 Spirit. 
 
 St.  Pad  doth  ffot  afcnT>e  this  Honour  and  Happinefs  to  himfelf  a- 
 lone,  but  makes  all  the  Saints  Partners  with  himfelf  4n  it,  1  Cor.  3. 
 22,  23.  The  world,  things  prefenty  things  to  come,  all  things  are  yours  \ 
 youareCh riffs,  Clwift  is  God's.  Cm  there  be  any  fweeter,  furer,  ful- 
 ler way  of  being  poIRfs'd  of  all  Things  than  as  God  is  poffefs'd  of 
 Chrift,  which  is  in  the  Unicy  of  the  Spirit  ^  or,  as  Chrift  is  poflefs'd 
 of  the  Saints,  which  is  in  the  Unity  of  the  Spirit  ?  So  is  a  Saint  pof- 
 fefs'd of  all  Things,  in  the  fame  Unity  of  the  Spirit. 
 
 There  is  a  Scripture  worth  the  deep  Engraving  upon  all  our  Hearts, 
 rfal.11.  19,  20.  The  Spirit  fpeaks  of  the  great  Men  and  great 
 Things  of  this  World:  "  How  are  they  brought  utterly  into- defolat ion  as 
 in  a  moment  ?  They  are  utterly  confurrfd  with  thy  terrours.  As  a  Dream 
 when  one  awaksth,  fo,  O  Lordj  when  thou  awakefl,  thoufhdt  defpife  their 
 Image.  Hear  this  all  ye  to  whom  nothing  feems  real,  but  that  which 
 is  Senfual  and  Earthly:  When  God  (hall  awaken  himfelf  upon  the 
 World,  then  ihall  it  be  known,  that  he  alone  is  the  Eye,  the  Light, 
 the  Life  of  the  World  •,  and  that,  while  he  hath  withdrawn  him- 
 felf, whilit  this  Eye  clos'd  itfelf,  a  long  Sleep  hath  lain  upon  Men, 
 upon  the  whole  World  for  many  Generations.  Doth  he  not 
 now  begin  to  awaken,  and  ftir  up  himfelf  in  the  midft  of  us  ?  O ! 
 How  are  all*  Earthly  Excellencies  and  Enjoyments  brought  into  Defo- 
 latiorj,  utterly  confunfd,  made  to  vanifh  in  a  moment,  like  a  Dream? 
 The  Hour  cometh,  and  now  is,  when  by  the  Appearance  of  the 
 Lord,  the  Greatnefles  and  Glories  of  the  Creature  mall  be  declar'd 
 to  be  fo  far  from  Reality,  that  they  are  only  empty  Images  of  the 
 Fancy,  vain  Showes  in  a  Dream.  But  as  for  thofe  Spiritual  Riches 
 and  Rule,  of  which  ye  have  faid,  that  they  are  Dreams  }  thefe  (hall 
 be  made  manifeft  to  be  of  a  Truth,  the  enduring  Subltance,  the  In- 
 heritance, that  fadeth  not. 
 
 Objeft.  But  you  will  fay  to  me,  If  Spiritual  Perfbns  have  fuch 
 Power  and  Treafure  within  themfelves,  why  doth  no  more  of  it  ap- 
 pear ?  They  are  like  other  Men  in  their  Lives  and  Deaths. 
 
 Anfw.  Their  Time  is  not  yet.  They  have  this  Heavenly  Treafure  in 
 JLarthen  Veffels,  2  Cor.  4.  7.  While  the  firft  Tabernacle  of  the  Na- 
 tural Man  is  Handing,  the  Veil  is  before  the  Holy  of  Holies  in  a 
 Saint.  As  in  our  colder  Countries  we  ufe  Orange  Trees  \  We  kt 
 them  in  Earth  within  a  Frame  of  Wood :    Then  all  the  Winter  Jong, 
 
 we 
 
(  3«  i  ) 
 
 we  remove  them  out  of  the  open  Air,  (hut  them  up  into  fome  Hon  ft, 
 until  the  Summer  come,  when  they  are  brought  forth  into  Public!; 
 View.  The  Holy  Spirit  is  now  in  the  Spirit  of  a  Saint,  having  all 
 Forms,  all  Degrees  of  Power,  Wealth,  Glory,  growing  upon  itfclf 
 there,  as  an  Orange-Tree  bears  its  own  Leaves,  Bloflbms,  Buds, 
 Green,  Ripe  Oranges.  But  while  the  Winter  of  this  Life  lafts, 
 this  Spirit  (lands  (hut  up  within  the  Tabernacle  of  this  Flefh,  from 
 the  Eye  of  the  World.  But  cur  Sun  (hall  vifit  us  from  on  high  -, 
 our  Summer  of  a  Heavenly  Vigor  and  Glory,  (hall  come  by  the  Ap- 
 pearance of  our  God  and  Saviour  :  Then  (hall  this  Spiritual  Life  of  a 
 Saint  be  brought  forth  from  under  this  VeM  of  Elefh,  and  be  itcn 
 by  every  Eye,  even  thofe,  who  have  defpis'd  it,  and  (aid  fo  often, 
 like  Pharoab;  Where,  or  who  is  this  Spirit,  that  we  fhould  Reve- 
 rence him?  Thus  much  for  the  fecond  Help. 
 
 3.  Help.  To  ufe  all  Ordinances  according  to  the  Ordination  of  Chrift,. 
 The  Intent  of  no  Ordinance,  is  to  make  itfelf  a  Prifon  for  the  (hut- 
 ting of  us  up  within  any  Flefhly  Form;  but  a  Gate  of  Death  to  let? 
 us  forth  from  the  Flefh,  as  a  Houfe  of  Bondage,  into  the  Liberty  (not 
 Licentioufnefs)  of  the  Spirit.  We  (hall  fee  this  in  the  three  maia. 
 Ordinances.  1.  Baptifm.  2.  The  Lord's  Supper.  3.  The  Scrip- 
 tures. 
 
 1.  Baptifm  hath  St.  Paul  witnefllng  for  it,  Rom.  6.  4.  Therefore  wz 
 are  Buried  with  him  j?y  Baptifm  into  Death ',  that  like  as  thrift  was  rah 
 from  the  Dead  by  the  Glory  of  the  Father,  we  alfo  fhould  walk  in  newnefs 
 of  Life.  As  when  a  Man  fets  open  the  Door  of  a  Cage,  the  Bird 
 flies  out  to  be  at  liberty,  in  the  open  Air,  andjn  the  Face  of  the 
 Firmament  of  Heaven  :  So  Baptifm,  rightly  underftood  and  praciis'd, 
 opens  for  us  the  Gage  of  Flefh,  that  our  Spirits  may  be  at  liberty, 
 in  the  Face  of  the  Spirit,  and  fly  in  the  Face  of  the  Glory  of  the  Fa- 
 ther himfelf.  B  iptifm  is  not  a  burying  of  us  in,  but  to  all  old  Things  -, 
 that  we  may  have  Refurreclion  into  that  Newnefs  of  Life,  which  h 
 alone  the  Spirit. 
 
 2.  Of  the  Lord's  Supper,  we  read,  That  by  it  we  are  to  fcew  forth  t 
 Lord's  Death,  till  he  come,  1  Cor.  1 1.  26.  What  Paul  faid  of  the  Jews, 
 and  their  Ordinances,  is  not  the  De!ign  of  the  Table  of  the  Lord, 
 that  this  Table  fhould  be  our  Share,  to  bow  down  our  Backs  and  Heads 
 continually  to  Flefhly  Forms,  like  Swine  to  the  Troughs;  but  that  we 
 fhould  be  continually  like  Chrift,  dying  to  the  Fle(h,  that  we  may 
 live  in  the  Spirit.  The  Flefh  of  Chrift  is  a  F£aft  to  us,  that  by  our 
 feeding  upon,  and  fo  crucifying  the  outward  Appearance,  it  may 
 t-urn  to  the  Spirit  and  Life.    The  Blood  of  Chrift  is  Wine,  of  which 
 
 M  we. 
 
{  38a  ) 
 
 we' are  to  drhrk,  that  we  may  forget  al]  the  burthenfom  Forms  of  this 
 Creation,  and  "remember  the  old  Things  of  the  Flefh  no  more. 
 
 3.  The  Scriptures  tefrifie  of  themfelves,  2  Cor.  3.  <5.  The  Lett e-r 
 kills,  the  Spirit  cjukknetb.  As  the  Angeis  ftocd  in  the  Grave  of  Chrifir, 
 to  tell  che  Diiliples,  He  is  not  here,  be  is  Ri[en\  and  To  fend  them  to 
 Galilee,  whither  he  was  goa  before  them:  So  the  Scriptures  in  the 
 Letter,  ftand  to  fend  you  to  the  Spirit  \  by  telling  you,  that  he  is  not 
 there,  but  Rifea  into  that,  and  gone  before  us  thither.  The  Let- 
 ter is  his  Grave  only,  where  he  lays  down  his  Flefh,  and  from  whence 
 he  takes  his  Rife,  to  a^end  iata  the  Spirit. 
 
 All  Ordinances  joynt^y  cry  \  Come  not  to  us,  as  to  your  Reft,  as  to 
 the  Marriage- Bed  of  Christ,  where  you  are  to  lie  down  i  i  his  everlaft- 
 ing  Embraces:  Tn*s  *s  the  preroga  ive  of  the  Holy  Spirit ;  come  to 
 us,  as  to  the  Crofs  of  Chrift: }  our  Work  is  fb  to  life  you  up  to  him, 
 as  he  was  lifted  up  to  his  Grc& 
 
 Ordinances  are  not  ?\&  11  es,  g  1  which  we  are  to  fix  and  terminate 
 our  Sight,  to  have  our  Pleads  e  there;  nor  Veils  to  ftop  our  Eyes 
 from  looking  beyond  them:  Bat  Spectacles  to  help  weak  Sights  a  to 
 •  .look  thro'  them  upon  Spiritual  Objects. 
 
 4.  Help.  Meditate  upon  the  firimality  of  Heaven.  When  I  fay 
 Heaven  is  altogether  Spiritual,  do  not  miilrke  me,  and  think  I  mean, 
 that  Heaven  is  only  in  our  Fancy,  or  Apprtbenfions,  nothing  above 
 this  Flefhly  State,  or  beyond  this  Life  ;  which  indeed  is  to  make  no 
 Heaven  at  all.  Theje  is  this  viilble  World-,  There  is  above  this  a 
 World  of  Angels  and  Spirits :  Yet  are  both  thefe  but  this  World  ; 
 prefent  Things,  the  Things  of  this  Creation.  Beyond  chefe,  and 
 higher  then  thefe,  is  that  World,  which  is  to  come,  which  is  put  in 
 Subje&ion,    not  to  Angels,    but  to  Jefus  Chrift,  its  proper  Head. 
 
 Now  the  Head  of  Chrift  is  Cod. 
 
 All  thefe  feveral  Ranks  of  Things,as  they  have  their  proper  Times 
 and  Durations';  fo  have  they  alfo  their  proper  Places,  which  are  of 
 different  Natures.  There  is  one  Time  and  Place,  of  vifible  Things; 
 another  of  God,  as  he  is  the  Father  of  all. 
 
 The  Times  and  Places  of  Things  feen,  of  Angelical  Things,  as 
 they  are  Parts  of  the  fit  ft  Creation,  are  Natural:  But  the  Heaven  of 
 Saints  is  no  Natural  Place,  or  Thing.  It  neither  is,  nor  can  be  fub- 
 jeft  to,  or  meafur'd  by  any  Principles  of  Nature;  It  is  altogether 
 Spiritual. 
 
 All  the  Joys,  BleflTngs  of  Heaven  are  Spirituals  So  St.  Tanl  prays 
 for  the  Ephefians,  That  God  would  blefs  them  with  all  Spiritual  Blejfwgs 
 in  Heavenly  Things ^  Epef.  1.  3. 
 
 Would 
 
(  3*3  ) 
 
 Would  you  know  what  manner  of  Place  Heaven  is  ?  It  is  no  ma- 
 terial Place  ;  it  is  entirely  of  a  Spiritual  Subftance  quite  thro'.  Htb. 
 12.  1 8.  We.are  taught,  that  under  the  Gofpel,  we  are  not  come  to 
 the  Mount,  that  might  be  touch'd,  ^MQvp'w?  a  material  Alount,  a 
 Natural,  Corporeal  Place,  fubjedt  to  that  Grofsnefs  of  Senfe,  like 
 Mount  Sinai.  Whither  then  are  we  come?  See  at  the  22  v.  To  Mount 
 Sion,  the  Heavenly  Jerufalem. 
 
 All  the  Company  in  Heaven  are  Spirits,  as  you  may  fee  them  in 
 their  feveral  Orders.  ^.22,23.24.  God,  Chrift,  Angels,  First-Bom, 
 Spirits  of  Just  Men  made   perfeft.     The  very   Bodies  of  the   Saints 
 
 here,  are  not  only  SpirituaJ,but  Spirits.  Compare  Joh.3.  6, 1  Cor. 
 
 15.  45,  48. 
 
 The  very  Lite,  Refrefhing  and  Beauty  of  Heayen  is  the  Spintr 
 himfelf,  PfaL  46.  4.  There  is  a  River,  the  Streams  thereof  make  glad  the 
 City  of  God:  The  Holy  Place' of  the  Tabernacle  of  the  mofi  High,  The 
 Matter  or  Spirit  of  the  fir  ft  Cteation  is  expreft  by  Waters,  Gen.  1, 
 2.  The  Spirit  himfelf  is  the  Water  of  the  New  Creation,  and  of 
 Heaven.  As  the  Earth  is  faid  by  St.  Peter,  2  Pet.  3.  5.  To  ftand  in 
 the  Water,  and  out  of  the  Water  :  So  all  the  Company,  Lives,  Joys,. 
 Glories,  Objects  of  Heaven,  are  as  Images  ftanding  in  the  Water, 
 and  out  of  the  Water  of  the  Spirit. 
 
 Why  fhould  it  feem  a  ftrange  Thing  to  any,  that  he  fhould  call 
 his  People  quite  out  of  Flefh,  to  be  entirely  gather'd  up  together, 
 unto  himfelf  in  the  Spirit?  Did  not  our  Lord  Jefus  Die  in  the  Flefh, 
 and  Rife  again  in  the  Spirit,  that  he  might  be  a  Living  Way  to  us, 
 and  give  us  accefs  unto  the  Father  in* the  fame  Spirit  ? 
 
 Do  we  not  read  of  Heaven,  Revel,  21.  22,  23.  That  there  is  no 
 Temple,  no  Sun,  no  Moon  there,  God  and  the  Lamb  fupply  the  Place  of 
 thefe,  and  of  all  Things?  Every  Gate  of  the  City  above,  is  one  Pearly. 
 Rev.  21.  21.  Is  not  the  Pearl,  Chrift  in  the  Spirit?  To  fignifie  un- 
 to us,  that  our  firft  Entrance  into  Heaven,  is  an  Entrance  into  the 
 Spirit,  out  of  the  Creature,  and  all  Flefh,  into  Chrift,  the  Quickning 
 Spirit  ? 
 
 But  you  Will  fay,  thefe  Things  of  the  Spirit  are  hard  and  deep,; 
 beyond  our  Capacity.  It  is  true,  they  are  fo,  but  to  whom  ?  To 
 the  Natural  Man  :  But  God  hath  given  us  his  Spirit.  *Tke  Spirit 
 fearcheth  out  the  deep  Things  of  God,  1  Cor.  2.  10.  even  thofe,  that 
 are  moft  Spiritual.  If  any  Man  have  not  the  Spirit  ofChrijjy  he  is  none 
 of  his,  Rom.  8.  9. 
 
 When  Chrift  did  fhiae  from  Heaven,  in  a  Glorious  Ligir:  rou  id 
 about  Saul,  he  was  ftruck  down  to  the  Ground,  and  ilruck 
 Blind  for  forae  Days ;    but'  after   that,   the  Scales  fell  from   his 
 
 Eyes,.  • 
 
(  3*4  ) 
 
 •Eyes,  and  he  favv  the  Myfteries  of  the  Kingdom  of  God  with  great 
 Glory.  Submit  yoarfeles  to  the  Power  and  Glory  of  the  Spirit.  Be 
 willing  to  feel  your  Flefhly  Powers  (truck  to  the  Ground,  your  Un- 
 •derft  Hidings  Eruck  Blind  by  the  fir  ft  Shinings  forth  cf  the  Spirir. 
 All  this  is  but  that  the  Scales  of  the  Fleih  may  fall  off  from  the  Eyes 
 of  your  Spirit-  Then  you  will  fay,  that  you  never  had  your  Eyes 
 open'd,  until  now.  Now  will  on?)  the-  leaft  Glance  of  Things  ia 
 -the  Spirit,  be  pleafanter  to  you,  than  the  Sun  with  all  its  Glories. 
 
 Thefe  Sayings  are  Holy  and  true.  Bat  whether  Men  will  hear  or  re- 
 iufe,  they  will  not  return  m  vain  i  but  do  the  Work  for  which  they 
 are  fcnt  forth.  And  thofe,  who  fpeak  thefe  Things  in  the  Life  of 
 the  Spit  it,  have  a  greater  Joy  in  the  very  fpeaking  of  them,,  than 
 Worldlings  can  have  in  all  their  Increafes  of  Cora  and  Wine.  They 
 alfo  know,  that  thefe  Words  will  meet  them  again  at  the  laft  Day, 
 before  the  Judgment  Seat  of  Jefus  Chriit,  with  a  plentiful  Harveft. 
 
 XANT.  5    if. 
 
 Ilis  Head  is  as  the  mofl  fine  Gold}    his  Locks  are 
 Bujhy^  and  Black  as  a  Raven. 
 
 Oil  have  Jefus  Cm  ill  here  excellently  defer  ib'd  in  his  Death 
 and  Refurredtion  ;  you  have  a  Beautiful  Figure  of  his  Death  in 
 thofe  Words,  His  Locks  are  Bitfhy,  and  Black  as  a  Raven,  The  State 
 of  his  Refurre&ion  and  Afcenfion  is  fet  forth  by  that  bright  and  fhin- 
 ing  Figure  of  a  Head  of  fine  ft  Gold.  In  his  Refurre&ion  you  have 
 a  threefold  Character,  r.  There  is  the  Head  of  Christ,  the  Godhead 
 in  its  Glory  •,  the  Human  Nature  in  a  Divine  Form  and  Glory  -7  ail 
 Things  in  the  fame  Form  and  GFory,  .as  in  their  Eternal  Head  and 
 'Original:  2.  This  Head  is  the  fine  ft  and  mod  (hin'mg  Gold.  Gold 
 hath  its  Ma  me  in  Latin  from  an  Hebrew  Word,  that  lignifies  Light. 
 It  hath  collar  Relation  to  the  Sun,  and  is  among  Metals  appro- 
 priated to  that  Fountain  of  Light  in  Heaven,  as  the  Parent  of  it. 
 The  fimft  Gold  in  its  Luftre  refembles  the  Brightnefs  and  Beams  of 
 .rhe  Sun,  which  are  often  expreit  by  (Sold.  Thus  we  read  of  Jefus 
 Chrift  inhisTr:nsnguration,which  was  the  Figure  of  his  Refurreclion, 
 that  his  Face  did. (hine  as  the  Sun  inJts  Strength*    The  Perfon  of 
 
 Chrift 
 
 I 
 
( 3*5 ) 
 
 Chrift  in  this  State,  is  all  as  the  pureft  Light,  fhining  with  the  Tweet- 
 eft  and  richeft  Luftre,  unmixt  with  any  thing  of  Darknefs  or  Shade 
 to  dim  or  confine  its  Glories.  Thus  are  all  Things  in  him,  and  in 
 his  Refurreftion,  the  fineft  and  moft  ftiining  Gold,  pureft,  fweeteft, 
 richeft  Lights  in  the  Fountain  of  Light.  3,  This  Head  is  the  moft 
 [olid  Gold.  In  the  Hebrew  it  is  exprefs'd  by  two  Words,  which  both 
 flgnifie  the  belt  Gold  \  one  the  belt  for  Finenefs  and  Luftre  ^  the  other 
 the  belt  for  Solidity  and  Weight,  for  Firmnefs  and  Failnefs,  being 
 moft  united,  moft  fimple,  moft  pure  and  fix'd.  Thus  is  Jefus  Chrift 
 Rifen  from  the  Dead,thus  are  all  Things  in  him,  as  they  are  Rifen  to- 
 gether with  him.  They  are  the  Eternal  Subftance,  the  pureft  and 
 moft  perfect  EfTence  of  Things,  Divine  Unities,  all  pure,  clear  Tran- 
 sparencies, uncompounded,  incorruptible.  This  is  Chrift  in  his 
 Refurre&ion. 
 
 Chrift  in  his  Death,  is  reprefented  by  his  Bufhy  Hair,  Black  as  a 
 Raven.  Thofe  that  are  Critical  in  the  Hebrew  Tongue,  read  it  thus, 
 his  Locks  are  Curled  and  Black  as  a  Raven*  Blacknefs  here -is  in 
 the  Radical  and  ElTential Letters  of  it,  the  fame  with  that  which  fig- 
 nifies  the  Morning,  in  the  firft  dawning  of  the  Light,  amid  the  Black 
 Shades  of  the  Night,  which  are  as  black  and  thick  Eye-brows,  abouc 
 the  Eye-lids  of  the  Day,  beginning  to  open  themfelves.  You  have 
 here  Chrift  in  his  Death  Divinely  drawn,  as  a  fweet  Night-piece, 
 where  thefe  feveral  Beauties  are  remarkable. 
 
 I.  Jefus  Chrift  is  a  moft  Lovely,  Living  and  Immortal  Shade, gathering 
 up  all  Things  into  the  fame  charming  Shade  together  with  himfelf.  This 
 Shade  is  Living  and  Lovely,  as  the  black  and  Ihining  Hair,  in  lovely 
 Locks  and  Curies,  upon  the  Head  of  the  moft  Beautiful  Perfon. 
 This  Shade  is  all  Spiritual,  and  a  Divine  Spirit.  It  is  compar'd  to  a 
 Raven  for  three  Reafons.  1.  Spirits  in  the  Holy  Scriptures  are  ex* 
 preft  by  Birds  for  their  Wings,  and  their  Flight  above  in  the  Air, 
 and  in  the  Face  of  the  Firmament  of  Heaven.  The  Air  in  Scrip- 
 ture is  plainly  us'd,  fometimes  myftically  to  figure  out  the  Univer- 
 fal  Spirit,  the  Element  of  Spirits,,  either  the  Spirit  of  Chrift  and 
 God,  as  where  the  Saints  are  faid  to  be  caught  up  into  the  Air,  to  meet 
 Chrift,  and  to  be  ever  with  him',  or  the  Spirit  of  this  World,  as 
 where  the  feventh  Vial  is  poured  forth  upon  the  Air,  2.  The  Raven  is 
 the  Bird  of  Death,  feeding  upon  the  Dead  and  the  Slain,  boding 
 Death}  Black,  but  Smooth,  a  fhining  and  lovely  Blacknefs.  3.  The 
 Raven  is  a  long-liv'd  Bird,  and  fo  a  Figure  of  Immortality. 
 
 Thus  the  Darknefs  and  Shade  of  Chrift's  Death,  under  this  Figure 
 of  a  Raven,  hath  a  fourfold  Character. 
 
 D  d  d  1.  /# 
 
(  386  ) 
 
 1.  It  is  a  foft,  finning,  Immortal  Sprit :  1 6  is  the  Spirit  of  Love 
 Beauty  and  Life,  fweetly,   beautifully  fliaded  -,  calling  itfelf  into  a 
 fweet,  foft,  fmooth  aqd  Beautiful  Shade,  in  which  it  becomes  a  Bed 
 of  Divincft  Reft  and  Love. 
 
 2.  J c fits  Chrift,  in  this  Shade  of  his  Death,  and  in  the  Glory  of  the 
 Godhead,  of  his  Refitrreblton  from  the  Dead  ',  is  all  one  Beautiful  and  Di- 
 vine Per/on,  one  Eternal  Life,  Love  and  Spirit,  The  Golden  Head  here 
 is  the  Root  of  the  Black  and  Curl'd  Locks,  which  fends  them  forth, 
 which  fuftains,  nourifhes,  forms  and  actuates  them  from  itfelf.  Thus 
 the  Shade  of  ChrifVs  Death,  and  the  Glory  of  his  Refurre&ion,  are 
 both  one  Piece.  The  Glory  itfelf  is  the  Spring  of  this  Shade,  which 
 floweth  forth  into  it,  as  the  Head,  and  Moiflure  in  the  Head,.main- 
 taineth  the  Hair,  forming  both  its  Subftance,  Figure  and  Colour.  So 
 the  Divine  Love  and  Beauty  in  the  Glory  of  ChrifVs  Refurre&ion, 
 in  the  Glory  of  his  Godhead,  filling  his  glorify'd  Humanity,  is  a 
 Divine  Subftance,  Life,  Form  and  Sweetnefs,  in  the  dark  Shade 
 of  his  Death,  fublifting  in  it,  and  giving  to  it,  its  own  proper 
 Subfiftence. 
 
 3.  The  Head  and  the  Hair  in  a  B-eautiful  Perfon,  adorn  one  another , 
 cfpecially  when  a  bright  and  fhining  Light  of  Beauty  in  the  Face 
 meets  with  the  Beautiful  Shade  of  a  fhining  Black  in  the  Hair.  Both 
 agree  in  making  up  the  Lovelinefs  of  the  Perfon.  After  the  fame 
 manner,  the  Golden  Head  of  Jefus  Chrift,  as  he  is  rifen  into  Glory, 
 fhining  in  the  midft  of  the  Shades  of  his  Death,  and  reflecting  its 
 Heavenly  Beams  upon  it,  enlighten,  and  heighten  them  with  a  Di- 
 vine Luftre,  fills  them  with  a  Divine  Pleafantnefs  and  Joy.  Both 
 together  are  now  as  a  Sun  of  Glory,  fhining  thro'  a  thick  Grove, 
 mingling  its  Beams  with  the  dark  Shades,  in  the  midfl  of  the  Spring, 
 or  Summer  Day,  while  Flowers  of  the  Heavenly  Paradife  every 
 where  cover  the  Ground  beneath  this  Shade  -,  and  Angels,  as  the  Birds 
 of  Paradife,  fing  upon  the  Branches  of  the  Grove  in  the  midfl  of  it. 
 As  the  Glory  thus  giveth  a  Light  of  Beauty,  and  a  Life  of  Pleafure 
 to  the  Shade  ofChrift's  Death  :  So  again,  the  Shade  fets  off,  fweetens, 
 foftens,  and  heightens  the  Glory-  It  is  as  a  Variety  of  Glories  in 
 the  Glory  ofChrift's  Perfon,  as  a  diftinft  Bed  of  Various  Spices,  and 
 Flowers  in  the  Garden  ofChrift's  Spirit:  All  the  Beauties  and  Sweet- 
 neffes  of  the  Refurre&ion  of  Chrill,  are  here  new,  flourifhing  with 
 new  Forms  and  Pleafures  in  this  Shade.  Both  are  diftincl:  Beauties 
 in  the  Perfon  of  Chrift  :  Both  compleat  the  Beauty  of  the  Whole: 
 Both  make  up  the  Beauty  of  the  chief  Part,  the  Ftead  of  Chrift. 
 
 4.  The  distinct  Locks  or  Curies  on  the  Head  of  Chrift,  are  diftinVv 
 Sprits  in  this  Shade  of  his  Death*     All  Saints,  all  Angels,  all  the  Glo- 
 
 ries 
 
(  3§7  ) 
 
 ries  of  God,meet  here  in  theDeath  ofChrift;  as  fo  many  diftin&Curles 
 orLocks,as  fo  many  diftincl;  Shades  in  this  Divine  andllniverfal  Shade. 
 As  thisllniverfalShade  comptehendeth  them  all  in  itfelfjfo  according 
 to  the  Nature  of  Spirits,  each  diftindt  Shade  being  an  Immortal  Spirit, 
 comprehended!  all  other  Shades,  the  Whole  and  Univerfal  Shade  of 
 Chrifl's  Death,  according  to  the  fuUCompafs  of  it  within  itfelf.  How- 
 Beautiful,  how  Blefled  is  a  Saint,  who  walks  in  the  Power  of  Chrifl's 
 Death,while  he  live?}who  enters  intirely  into  this  Shade,when  heDies! 
 How  fweet  a  Shade  covers  Eternally  him  to  theWorld,  and  the  World, 
 to  him,  burying  them  forever  from  the  Sight  of  each  other  in  a  fiow- 
 ry  and  delicious  Grave !.  What  a  Simfhine  of  Glory,  what  a  Society  of 
 Glorias  Spirits,  what  a  Divine  Calm,  what  a  Divine  Repofe  doth  he. 
 now  enjoy?  What  a  Divine  Sleep,  as  in  Paradife,  is  this  Shade  tiy 
 him  ?  What  a  Divine  Dream  to  his  Sleep,  are  the  Life,  the  Glory 
 in  this  Shade,  the  innumerable  Glories,  living  with  him  there  in  all 
 Parts  and  Forms  of  Beauty  and  Pleafure  ;  the  Glories  appearing,  as 
 delicate  Shades,  in  this  Shade  ;  the  Shades  again  fhining  out  as  Glo- 
 ries, in  the  Glories  beneath  the  Shade  ?  How  do  the  Lights  and  the 
 Shades  by  innumerable  mixtures  caft  themfelves  into  all  various 
 Shapes  of  Beauty,  Love  and  Delight;  and  all  this  within  the  Ferfon 
 and  Spirit  of  a  Saint,  in  the  Perfoa  and  Spirit  of  Chrift,  as  they 
 mutually  enfold  each  other  ?  How  doth  a  Saint  in  this  Shade,  with 
 theRavifliingSenfeofan  unexpreflihle  Sweetnefs,  Reft,  Live,  Grow, 
 Flourifh  upon  the  Golden  Head,  theglorify'd  Perfon  of  Jefus  Chrift, 
 in  his  Refurreftion,  as  his  Root  ?  Ho^  Pure,  how  Pleafant,  how 
 Great  is  now  the  Perfon  of  a  Saint  in  this  Death  ?  What  a  Spirit, 
 exceeding  in  Amplitude,  in  Purity,  in  Majefty  all  Heavens,  when 
 he  is  in  his  whole  Perfon,  this  Divine  Shade,  with  the  Glory  in  h^ 
 by  Virtue  of  his  Fellowfhip  with  Chrift  in  this  Death? 
 
 DEUT.    6.  4; 
 Hear7  0  Ifrael,  the  Lord  our  God  is  One  Lord. 
 
 N'Othing  feems  fo  evident  in  all  Lights  of  Nature,  or  of  Grace, 
 of  Reafon,  or  Revelation ;  as  the  Unity  of  God.  Athtifm 
 and  Idolatry  lie  very  near  one  another.  He  that  makes  many  God?, 
 makes  none.    There  is  nothing  fo  neceffiry  to  be  defended  aeainft 
 
 Ddd2  all 
 
( m ) 
 
 all  Invafions,  as  the  Unity  of  God,  This  is  the  Root  out  of  which 
 all  Things  Spring  *,  the  Rock  upon  which  the  whole  Univerfe  is  Built} 
 the-Sacred  Bond  of  Order  and  Harmony,  by  which  all  Things  are 
 compos'd,  condnu'd,  and  joyn'd  together,  into  one  Divine  Body, 
 as  Fellow- Members  of  each  other  :  This  is  the  cherifhing  and  charm- 
 ing Bofom,  which  holdeth  all  Things  within  its  molt  agreeable 
 Embraces,  as  in  their  beloved  Neft,  their  proper  Place,  their  moft 
 Ample  and  molt  Glorious  Palace.  The  Unity  of  God,  is  that  Eter- 
 nal San,,  from  which  alone  all  the  Divine  Beams,  and  Sacred  Lights 
 ofTruch  flow  thro'  all  Underflandings,  all  Natures,  all  Orders  of 
 Things,  from  th*  highefl  to  the  loweft.  If  you  take  away  the  Unity 
 of  God,  you  take  the  Eternal  Sun  out  of  the  Nature  of  Things,  to 
 which  this  Sun,  that  appears  to  our  Eyes,  is  far  lefs  than  a  Shadow. 
 You  leave  nothing  but  Darkuefs,  Diforder,  Confufion,  a  Terrible, 
 a  Horrid  Uncertainty  of  all  Things.  All  Demonftrations,  or  rather 
 Explications  of  the  Divine  Nature,  Divine  Perfons,  Divine  Proper- 
 ties, or  Attributes  derive  themfelves  from  the  Unity  of  God,  and 
 refolve  themfelves  into  it.  That  great  Commandment  of  Divine 
 Love,  is  by  the  Holy  Mouth  of  God  himfelf,  drawn  forth  from 
 this,  as  the  Beautiful,  and  theBlefled  Head,  and  Crown  of  all  Divine 
 Love,  the  Divine  Unity  :  Hear^  O  Ifrael,  the  Lord  our  God  is  one 
 Lord.  Thou  Jhall  Love  the  Lord  thy  God,  with  all  thy  Hearty  and  thy 
 Neighbour  a\  thyfelf, 
 
 God  is  fo  one,  as  that  he  is  the  moll  fimple,  the  moll  pure,  the 
 moll  perfect  Unity  \  the  fir  ft,  the  Supream  Unity :  Otherwise  he 
 fhould  be  one,  by  an  Unity  diitinct  from  him,  before  him,  and  abov6 
 him  :  Then  fhould  this  Unity  be  the  only  true  God.  Thus  is  God 
 the  mofl  Pure,  the  moll  Perfect  Unity,  far  before,  far  above 'all  Di- 
 vifions,  Compojitions  or  Mixtures,  by  which  all  the  Creatures,  all 
 Things  beneath  him,  and  befides  him,  defcend  and  come  forth  frcm 
 him.  He  then  hath  nothing  within  him,  nothing  without  him,to  limit, 
 or  confine  him.  The  Unity  of  God  is  his  Infinitnefs.  By  the  Pu- 
 rity and  Perfection  of  this  Unity,  he  is  in  All,  thro'  All,  on  every 
 Side,  beneath,  above,  beyond  All,  ever,  every  where  the  fame, 
 equally  entire,  equally  undivided,  equally  unconfin'd,  full  of  him- 
 felf, eucompafled  with  himfelf,  that  Sacred  Circle  of  All-Being,  of 
 Infinitnefs,  of  Eternity,  whofe  Center  is  every  where,  in  the  fmal- 
 lell  Point  of  Things  ^  whofe  Circumference,  is  no  where  Bounded, 
 fpreads  beyond  all  Bound  or  Meafure;  which  yet  with  its  whole 
 Circumference,  in  its  full  Amplitude,  lies  every  where  compleat  in. 
 its  Center,  altogether  undivided  in  the  lowefl,  the  leaft,  theiallDi- 
 ?i(ion  of  Things.    Will  you  limit  the  Holy  one  of  Ifrael? 
 
 We 
 
(  3«9  ) 
 
 We  limit  that,  which  we  include,  and  fhut  up  in  any  thing  \  which 
 we  exclude,  or  (hut  out  of  any  thing.  Upon  this  Ground,  of  the 
 Infinitnefs  ot  God,  do  the  great  Philofophers  and  Divines  fay  of  him, 
 that  he  hath  all  Names,  and  no  Names.  God  hath  the  Perfections  of 
 all  Creatures  in  himfelf.  He  alone  is  the  Perfection  and  the  Good  in 
 each  Creature.  God  is  all  in  all:  Yet  is  he  nothing  of  all.  No 
 Creature  is  any  thing  at  all  of  him,  any  thing  at  all  to  him.  No  Crea- 
 ture in,  or  of  itfelf,  bears  any  Similitude,  is  capable  of  being  any 
 Expreflion  of  him.  Ashe  by  his  Infinitnefs  Divinely  comprehends, 
 Divinely  fills  all  Creatures,  that  they  are  his  Divine  Manifeftations 
 of  himfelf,  as  in  his  Holy  Temple  •,  fo  by  the  fame  Infinitnefs,  he,  in 
 fuch  an  excefs  of  Glory,  afcends  above  them  all,  tranfcends  them  all* 
 that  they  are  Itfs  than  nothing  to  him.     To  what  willyeiiken  me^  faith 
 
 the  Lord .? 
 
 It  cannot  then  feem  ftrange  to  thofe,  who  thus  know  God,  that 
 he  fnould  be  both  One,  and  Three  \  fo  truly  and  perfectly  One,  that 
 in  being  One,  he  is  truly  and  diftindly  Three }  fo  truly  and  diftinft- 
 ly  Three,  that  under  the  fame  Propriety  and  Formality,  he  is  moft, 
 purely  and  moll  perfectly  One.  Will  you  fo  include  him  in  an  Uni- 
 ty, as  to  exclude  him  from  being  a  Trinity  ?  Or  will  you,  if  he  be 
 a  Trinity,  deny  him  the  Abfolutenefs  and  Simplicity  of  an  entire 
 Unity?  Then  you  limit  the  Holy  One  of  Ifrael,  and  change  the  Image 
 of  the  Infinite  God  into  the  Image  of  things  finite,  like  to  youifelves.. 
 Will  you  fo  include  him  within  the  Center  of  his  mod  fimple  and. 
 moft  facred  Unity,  as  to  exclude  him  from  that  molt  high  and  holy 
 Circle  of  the  Infinitely  full,  Endlefly  ftourifhing  and  fruitful  LifeJ: 
 Loves  and  Glories  of  the  Divine  Nature,  by  which,  with  an  un- 
 bounded Diftinction,  and  Variety  of  Excellencies  and  Joys,  all  Infi° 
 nite,  he,  after  a  manner  altogether  Divine  and  Godlike,  going  forth 
 from  himfelf,  thro' himfelf,  returneth  into  himfelf  in  that  ador'd 
 Myftery  of  highefl  Delight  and  Beauty,  the  moft  BlefTed  and  Beati- 
 fical Trinity?  Or,  if  you  will  allow  to  him  the  Godlike  Greatnefs, 
 Joy  and  Glory  of  circling  Divinely  thro'  himfelf,  by  thofe  mutual  and 
 myfterious  Embraces  of  himfelf  in  the  moft  high  and  Holy  Trinity  j 
 Will  you  (hut  him  out  from  the  bright  and  bottomlefs  Center  of 
 SweetnefTes,  Beauties  and  Beings,  the  Divine  Unity,  by  which  he  is 
 ever  equally  prefent  and  perfect  in  all  Points  of  the  Heavenly  Circle, 
 containing  the  Trinity  within  itfelf,  binding  it  up  by  a  moft  facred 
 and  delightful  Knot  into  one,  and  fo  making  it  a  Trinity  ?  Will  you 
 divide  from  the  Unity  of  the  Divine  Nature,  the  Trinity,  which  is 
 the  Compleatnefs  of  the  Unity,  Divinely  comprehending,  poflefling. 
 and  enjoying  itfelf  in  the  reciprocal  Views,  mutual  Activities,  ftrid- 
 
 and- 
 
(  39°  ) 
 
 $«d  joynt  Embraces  of  an  Eternal  Light,  Life  and  Love?  Or  will 
 you  divide  from  this  Trinity  in  the  Divine  Nature,  thatftrict,  that 
 IWeet,  thatfacred  Unity,  by  which  it  is  ever  moft  ravilhingly  agree- 
 able, as  being  one  compleat  felf  to  itfelf,  by  which  it  is  ever  mofl 
 intimately  and  entirely  prefent  witfi  itfelf,  as  one  mofl  abfolute  and 
 undivided  felf,  by  which  the  Joys  of  its  Society  and  Fellow/hip  are 
 ever  full,  in  every  Part,  Point  and  Moment  *,  if  we  may  apply  fuch 
 Language  to  Eternity,  as  being  Infinite,  and  all  in  one,  by  which  all 
 thefe  full^and  Infinite  joys  are  rendred  as  Pure  and  Incorruptible,  as 
 they  are  Sweet  and  Infinite,  by  being  entirely  free  from  all  Mixture, 
 from  every  thing  foreign  ?  If  we  deny  God  to  be  One,  becaufe  he 
 is  Three  ;  if  we  refufe  to  acknowledge  him  as  Three,  becaufe  he  is 
 One,  we  take 'from  him  the  Glory  of  this  Infinitnefs,  that  encircling 
 Crown  of  pureflGold,  the  Perfection  of  the  "Unity,  by  which  he  is 
 at  once  tranfcendently  above  All,  and  after  the  fame  tranfcendent 
 manner  One  in  All,  One,  with  All,  All  m  One,  the  only  Truth  of 
 All. 
 
 That  Pvuleof  the  Philofopher  concerning  Contradictions,  that  both 
 Parts  can  never  be  true  at  once,  reigns  thro'  the  lower  Regions  of 
 Things  Natural,  and  the  Difcour  five  Part  of  the  Soul.  In  this  low- 
 er Orb  of  Things,  this  is  the  Supreme  Law  of  Reafon,  by  which  (he 
 guides  herfelf  in  all  her  Searches  and  Circlings  thro'  all  divided 
 Forms. 
 
 But  the  higher  Kinds  of  Intellectual  and  Angelical  Spirits  \  the 
 higher,  the  more  Intellectual,  the  Angelical  Part  of  the  Soul,  thofe 
 Heavenly  Natures,  which  lie  ncareft  to  the  Supreme  Unity,  which 
 bear  its  faireft  and  fulleft  Image*,  thefe,  by  the  common  Confent  of 
 the  greateft  Philofophers  and  Divines,  are  fct  above  this  Law  of 
 Contradictions  :  Thefe  are  like  Paradilical  Regions,  free  from  every 
 Strife  or  War  of  divided  Elements  *,  or  like  thofe  purer  Fields  of 
 Air,  which  lie  in  the  naked  Bofom  of  the  Heavenly  Orbes,  and  par- 
 take of  their  conftant  clear  and  golden  Serenity,  having  beneath 
 them  the  fighting  Winds,  the  Storms  ahd  Rain  ;  thus  they  defcribe 
 them:  All  Forms  of  Things  with  an  Immortal  Brightnefs  and  Sweet- 
 nefs  meet  here  in  one.  By  the  Golden  Band,  and  Sacred  Charms  of 
 a  mod  High  and  Heavenly  Harmony,  the  faireft,  the  moft  delightful 
 Birth  and  Figure  of  the  Divine  Unity,  they  all  confpire  in,  and 
 compofe  one  entire,  univerfal  Form,  which  is  the  moft  perfect  Face 
 of  all  created  Beauties,  in  its  higher!:,  its  moft  Divine  Majefty  and 
 Sweetnefs.  in  this  univerfal  Form,  by  the  wonderful  Force  of  the 
 Divine  Harmony,  as  it  is  the  facred  Figure,  enrich'd  with  the  fecret 
 Virtues  of  the  Supreme  Unity,   the  higheft  Coraelinefs  is  put  upon 
 
 the 
 
iBbtt 
 
 Form 
 
 as 
 
 they  lie  in  the  univerfal  Form,  meec  and  fhine  together  in^he  loweffc 
 
 Form,  in  the  leaft  Part  and  fmallefl:  Point  of  the  Whole. 
 
 An  Eminent  Philofopher  upon  this  Ground  teacheth  us,  that  there 
 is  no  Privation  or  Defect,  ^  tw  o^oiu  m  the  Uriiverfal,  that  is^  in 
 the  Intelle&ual,  Angelical  Forms  of  Things,  according  to  their  Na- 
 tive State,  and  their  Primitive,  Pure  Natures,  not  broken  by  the  Fall. 
 .For  in  every  Form  all  Forms  meet,  and  make  it,  as  a  fixt  Sun,  a  Sea 
 of  Light  ever  equally  full,  where,  in  the  fame  Moment,  all  particu- 
 lar Forms  like  Rivers  flow  forth  from  it,  return  into  it,  and  reft  in 
 its  fofc  and  Alining  Bofom. 
 
 Like  to  this  is  that  which  an  Eminent  Divine  beautifully  paints  out! 
 unto  us,  as  with  a  Quill  taken  from  the  Wing  of  the  Heavenly  Dove, 
 and  dip'd  in  the  Fountain  of  Eternal  Light.     When^  faith  he,  we  come 
 there,  where  all  Forms,  Diverfities,  Contrarieties,  Contradictions  ;    Ligfy 
 and  Darknefs,    Love  and  Hatrea,    Tain  and  Pleafure,    Life  and  Death0 
 are  reconciled  and  gathered  up  into  one  Divine  Beauty^    into  one  Divine 
 Melody,    into  one  Divine  Agvieahlenefs,    which  fillet  h,  which  charmeth? 
 which  ravijheth  and  chaineth  to  itfelf  all  Senfes7    all  Souls,    which  come 
 within  the  force  of  it :  Now  yon  are  come  to  the  V early  Walls  ofFaradifev 
 or  the  Heavenly  Jerufalem.     But,  if  once  you  enter  into  this  Faradife, 
 this  Jerufalem,    which  hath  the  Glory  of  God,  where   God  himfif  is  the 
 Light,  here  is  no  more  any  Form  of  Things,  any  Word,  any  Thought.     No 
 Created  Vnderftanding  can  take  in,  can  frame  to  itfelf,  can  communicate 
 any  Figure,  any  Image  of  this  Glory.     The  Beloved  Spirit,  which  is 
 chofen,   and  call'd  by  an  Eternal  Love,    by  an  Heavenly  Call  from 
 the  Voice  of  that  Love  to  be  an  Inhabitant  here,  is  here  fwallow'd 
 up  into  the  inacceffible  Light  of  the  Divine  Unity,  the  Unity  of  this 
 Eternal  Spirit  -,  here  it  BlelTedly  and  Delightfully  lofeth  itfolf  ;  here, 
 with  a  new  Delight  and  BlelTednefs,  it  recemtb  itfelf  again,  with  a 
 new  Being,    a  new  Underftanding,    new  Words,   the  Words  of  the 
 Heavenly   Paradife,     which  are  unutterable  without  that  Paradife.: 
 Thus* is  this  Spirit  all  new  in  the  Newnefs  of  the  Divine  Unity,  tl.e 
 Eternal  Spirit,  the  mofr  fecret,   the  meft  facr?d  Light,  Spring' and 
 Palace  of  Eternity.     Here  this  Unity,  this  Eternal  Spirit,  is  the  only 
 Truth,  both  in  tneObjccl  and  ia  the  Underitanding,    which  makes 
 both  one,  one  Spirit.     The  Words  here  are  the  Eternal  Ideas,  or 
 the  Heavenly  Images  themfelves,  ever  rlourifhing  with  unfading  Glo- 
 ries, without  Beginning  or  Euc<,    in  this  Paradife  of  Divine  Unity* 
 the  Unity  of  the  Spirit,  the  Unity  of  God. 
 
 But 
 
(  392  ) 
 
 But  with  how  much  more  Clearnefs  doth  the  Spirit  of  Truth  him-- 
 felf,  by  the  Mouth  of  the  Pfalmift,  feal  this  facred  Myftery  of  the 
 Heavenly  Marriage  of  all  Forms  of  Things  into  one  Joy  and  Glory 
 in  the  Pakce  of  the  Great  King,  the  Divine  Unity.  Darknefs  hideth 
 not  from  Wee  }  the  Night  flrineth  as  the  Day  *,  the  Darknefs  and  the  Light 
 are  both  alike,  Pfal.  139.  12.  The  greateft  Diftance  and  Contrariety 
 are  exprefs'd  by  Light  and  Darknefs.  Thefe  are  the  nigheft  Con- 
 tradictions to  each  other.  Darknefs  is  the  Privation,  the  Abfence  of 
 Light,  in  the  proper  Place  or  Subject  for  Light,  that  is,  no  Light. 
 Yet.Lighc  and  Darknefs,  Night  and  Day,  now  meet,  and  fill,  and 
 Hand  ftill  each  in  the  other.  Obferve  m  this  Scripture,  difcovering 
 themfelves,  two  clear  and  pleafant  Depths  of  God,  of  Divine  Truth 
 and  Glory  in  God. 
 
 1.  The  Diminutions  of  Things  are  Eternally  preferv'd,  clear  and  corn- 
 pleat  with  God,  in  the  Vmty  of  God.  You  have  Night  and  Day, 
 Darknefs  and  Light  with  him.  Thefe  Distinctions  here  ft  and  in  a 
 perfecl  Vnity.  The  Darknefs  is  not  Darknefs  here  \  but  it  is  Dark- 
 fiefs  and  Light  j  no  Light,  and  yet  Light.  The  Night  Jhineth  as  the 
 Day :  The  Darknefs  and  the  Light  are  both  alike  to  thee,  Bleffed  are 
 thofe  anointed  Ears  which  hear  the  joyful  Sound  of  this  Heavenly 
 Mufick,  where  the  moil;  jar  ring  Difcords  are  tun'd  to  a  moil  delicious 
 and  melodious  Harmony  in  the  Divine  Unity  !  Bleffed  are  thofe 
 anointed  Eyes  which  receive  any  Glimpfe  of  that  Heavenly  Image, 
 where  the  pureft  Lights  and  deepeft  Shades  meet  in  one  molt  per- 
 fect Beauty,  which,  with  its  flowing  and  full  Glories,  equally  over- 
 fpreads  both,  in  the  Unity  of  the  Eternal  Spirit !  Thrice  Bleffed  thofe 
 Hearts  which  are  anointed  to  a  Divine  Senfe  and  Participation  of 
 that  excelling,  all-conquering  Sweetnefs,  where  the  deareft  Embra- 
 ces and  moft  dreadful  Defiances,  where  wounding  with  an  envenom'd 
 Sword,  and  anointing  with  the  richeft  and  moft  pretious  Ointments^ 
 where  killing  with  the  Sword  of  his  Mouth,  and  making  alive  with 
 the  Kifs  of  his  Mouth,  Heights  of  Heaven  above,  the  Depths  of 
 Hell  beneath  meet,  and  break  up  into  one  Rich  and  Ravifhing  My- 
 ftery, one  Glorious  and  Eternal  Scene  or  Aft  of  higheft  and  fweetejft 
 Love,  in  the  Unity  of  the  Spirit,  the  Fountain  of  facred  Loves,  the 
 Divine  Nell  of  Heavenly  Doves! 
 
 If  contrary  Qualities  in  the  Elements  meet,  and  agree  in  the  Hea- 
 venly Bodies  above  us  *,  if  Contrarieties  and  Contradictions  in  Senfe, 
 in  Nature,  in  our  Difcourlive  Faculty  meet,  infold  each  with  moft 
 amiable  Embraces,  and  moft  admirable  Agreableneffes in  the  Intuitive 
 and  Divine  Part  of  the  Soul,  in  the  Angelical  Natures  and  Univer- 
 sal Forms  abov?,  which  are  no  more  than  finite  Images  of  the  Divine 
 
 Unity 
 
(  393  ) 
 
 Unity  and  Inflnitnefs:  Shall  we  make  the  Contrarieties  and  Contra- 
 dictions of  Things  in  thefe  inferior,  divided,  finite  Natures,  an  Ar- 
 gument againft  the  Infinite  Comprehenflvenefs  of  the  firft  and  fu- 
 preme  Unity,  againft  the  moll  agreeable  Concentring  of  jjie  vafteft 
 Diftances  in  that  undivided  Point  of  the  higheft  Beauty,  Life  and 
 Love? 
 
 Thns  have  I  endeavour'd  by  opening  to  you  in  fome  weak  Glimpfe, 
 as  I  am  able,  the  dazeling  Glories  of  that  Eternal  Sun,  the  Divine 
 Unity,  which  in  its  Purity  and  Simplicity  is  properly  and  formally 
 Inflnitnefs  itfelf-,  to  let  you  fee,  that  this  Unity  is  as  truly  and  pro- 
 perly a  Trinity,  as  an  Unity ',  Three  in  One,  One  in  Three,  as  tru- 
 ly and  properly  as  One.  I  have  alfo  endeavour'd  to  remove  out 
 of  the  way  that  Objection,  which  is  apt  to  trouble  the  Minds  of  Men, 
 the  Contradiction  in  the  One  and  Three,  if  there  were  a  Contra- 
 diction between——^ 
 
 i   COR.  ia.  13. 
 
 We  have  been  all  made  to  drink  Into  one  Sprit, 
 
 TH  E  Scope  of  the  Apoftle  is  to  let  us  know,  that  all  the  Saints, 
 taken  collectively,  make  up  one  Body.  This  he  proves  from 
 the  Sacrament  of  Bread  and  Wine  }  for  there  all  drink  into  one  Spi- 
 rit. As  in  the  Body  of  Man  there  is  a  Soul,  which  is  One  in  all  the 
 Parts,  and  All  in  every  Part,  and  fo  makes  them  all  one :  Thus  is 
 it  in  the  Body  of  Chrift^  the  Spirit  is  All  in  every  Saint,  One  in  all 
 the  Saints,  by  which  they  become  one  Body.  The  Union  of  the 
 Body  is  founded  in  the  Unity  of  the  Spirit. 
 
 Dob~b.  The  Do&rin  is  this  :  All  the  Saints  at  the  Sacrament  drink  into 
 one  Spirit^  together  with  their  Saviour. 
 
 For  the  Proof  of  this,  and  the  Opening  of  the  Text  in  it,  I  fhall 
 makenfe  of  that  place  in  Mat.  16.  29.  I  will  no  more  drink  of  the  fruit 
 of  this  Vine,  until  1  drink  it  new  with  you  in  the  Kingdom  of  my  Father. 
 But  this  leems  ftrange,  to  confirm  a  clear  place  of  Scripture  by  a 
 doubtful  one,  to  open  a  plain  Text  by  a  dark  and  myfterious  one. 
 As  the  Old  Tcftament  firft  receives  Light  from  the  New,  and  then 
 adds  a  great  deal  to  it  j  fo  will  it  be  between  thefe  places  of  Scrip- 
 
 E  e  e  ture; 
 
(.  394  ) 
 
 ture;  thefe  Words  of  Chrift  being  firft  open'd  by  St.  Pant,  will  af- 
 terwards be  a  great  Iiluftration  to  it.  St.  Paul^  by  drinking  of  the 
 Spirit,  fpeaks  manifeftly  of  the  Cup  of  the  Lord's  Supper.  Chrift, 
 by  the  Connexion  with  the  Words  immediately  before,  and  the 
 Demonftrative  Particle,  This  Fruit,  &c.  openly  (hews  that  he  fpeaks 
 of  the  fame  thing.  Chrift's  Words,  before  his  Death,  are  the  Let- 
 ter •,  St.  Paul's,  after  his  Death,  are  the  Spirit.  For  the  Opening  of 
 the  Words  of  our  Saviour  by  this  Key  of  Gold,  I  will  anfwer  three 
 Queftioris. 
 
 Que  ft.  i.  When  Chrift  and  his  Difciples  did  again  drink  together  af- 
 te>  this  f 
 
 Anfw.  It  was  immediately  upon  bis  Afcenfion  you  have  the  Story 
 of  this  Divine  Collation  or  Banquet,  Mis  2.  33.  Being  exalted,  he- 
 hath  received  the  Spirit  of  Promife,  which  he  hath  foed  forth  upon  us.  Here 
 is  the  Liquor  of  the  Spirit,  the  Juice  of  the  Godhead,  fhed,  pour'd 
 out.  Here  is  the  King,  and  his  Fellow-Kings  drinking  a  Heavenly 
 Health  in  it,  one  to  another,  and  to  all  the  World.  The  Perfon  of 
 Chrift  is  the  rich  Gobltt,  into  which  the  Spirit  is  pour'd  forth  at  the 
 Afcenfion  ,  this  goes  round  from  Chrift  to  all  the  Saints,  and  they 
 pledge  him  in  ir. 
 
 Queft.  2.  What  this  Fruit  of  the  Vine,  the  New  Fruit,  is  f 
 Anfw.  Caiaphas  ftrangely  Prophefied  of  the  Sufferings  of  Chrift, 
 Joh.  11.  50.  not  knowing  what  he  faid.  In  this  Point  you  (hall  have 
 the  profane  Multitude  as  ftrangely  opening  a  Prophecy,  and  (hewing 
 you  the  Performance  of  it:  For  when  the  Spirit  was  firft  pour'd  forth, 
 a  wonderful  Hand  of  Providence,  ASts  2.  13.  direfts  the  Tongues 
 of  the  People  joyntly  to  call  it  New  Wine  in  the  Apoftles,  as  if  they 
 would  of  purpofe  have  referr'd  us  to  the  very  Words  of  our  Saviour, 
 This  Fruit  of  the  Vine,  New.  We  all  know,  that  Chrift  is  the  Vme^ 
 and  the  Spirit  the  Fruit  of  this  Fine.  The  Humanity  of  Chrift  in  the 
 Flelh,  was  as  the  Grape  under  the  broad  Leaf:  By  his  Death  the 
 Grape  is  prefs'd,  the  Wine  of  the  Spirit  flows  forth,  and  is  taken  off 
 its  Lees  by  his  Afcenfion. 
 
 Queft.  3.  What  the  Kingdom  of  Gad  is,  in  which  this  Banquet  is  made  f 
 Anfw.  The  (hewing  of  Chrift  in  the  Flefh  was  not  the  Kingdom 
 of  God  \  but  his  (hiaing  forth  in  the  Glory  of  the  Father,  which  be- 
 gan at  his  Afcenfion.  Chrift  in  the  Flelh  preacheth  ftill  the  Kingdom 
 ef  God  is  at  hand.  The  Flelh  was  Chrift's  Pulpit,  but  the  Spirit  his 
 Throne :  The  Flefh  was  his  Scaffold^  on  which  he  fuffefd  j  the  Spirit 
 his  Palacey  in  which  he  reigns.  Therefore  when  Chrift  was  about  to 
 leave  the  World,  and  go  to  his  Father,  he  faith,  Joh.  17.  5.  Glorifie 
 me  with  the  Glory  1  had  with  thee.     Here  is  the  Crowning  of  Chrift 
 
 in 
 
 \ 
 
(  95*  ) 
 
 in  the  Glory,  in  the  Kingdom  of  his  Father.  At  the  Afcenflon  of 
 Chrift  he  was  fet  upon  the  Throne,  and  we  together  with  him :  He 
 receiv'd  the  Spirit,  and  we  together  with  him.  Compare  Acl.  2,  33. 
 and  Ephef.  2. 6. 
 
 The  Spirit  is  the  Oil  that  anoints  us  to  the  Kingdom  *,  and  the 
 Wine  that  we  banquet  on  in  the  Kingdom. 
 
 The  Spirit  is  the  Nevonefs  of  all  things  :  Behold  1  make  all  things  nerv  : 
 the  Oldnefs  of  the  Letter,  and  the  Nevonefs  of  the  Spirit.  The  Letter 
 is  like  Handing  Water  •,  the  Spirit  like  a  full  and  fac  Wine,  which  is 
 ever  brisk  and  new. 
 
 Queft.  Why  is  our  Union  in  the  Spirit  here  reprefented  by  the  Drinking 
 rather  than  Eating  in  the  Lord^s  Supper  f 
 
 Anfvo.  1.  There  is  a  twofold  Reprefentation  of  a  twofold  Perfon  in 
 this  Sacrament :  Bread  and  Wine  \  Chrift  and  the  Spirit. 
 
 I .  Bread j  the  Type  of  Chrift,  as  he  is  the  fecond  Perfon  in  the  Trinity* 
 Bread  is  in  a  folid  confiftent  Form,  not  eafily  moulded  into  another 
 Shape,  containing  itfeJf  in  its  own  Figure  :  So  the  Lord  Jefus,  the 
 ftanding  Image  of  the  Godhead,  comprehends  all  things  in  his  Per- 
 gonal Form,  and  is  comprehended  of  none.  All  Creatures,  and  all 
 Shapes  are  in  him,  like  fo  many  Grains  of  Corn  made  one  Bread. 
 He  is  call'd  the  Bread  of  Life,  the  Bread  of  Heaven. 
 
 2.  Wine,  the  Type  of  the  Holy  Spirit.     Wine  is  of  a  fpreading,  dif- 
 fusive Nature.     Wine  is  caft  into  the  Figure  of  every  Veflel  that  it 
 flows  into  *,  yet  neverthelefs  retains  its  own  Form  there  :  Such  is  the 
 Spirit.     He  fubfifts  in  the  diftinS  Form  of  every  particular  Saint ; 
 and  yet  keeps  the  Form  of  his  own  Perfon  entire.     Toufliallfee  him, 
 for  he  jhall  be  in  yon,'  Joh.  14.  17.     The  Spirit  carries  the  Perfon  of 
 Chrift  down  from  the  Bofom  of  the  Father  into  the  Hearts  of  the 
 Saints,  making  Chrift  compleat  in  every  one,  and  making  all  one  in 
 Chrift.     He  Jhall  glorifie  me,     Joh.  16.  14,  15.  He  ftjall  take  jof  mine, 
 and  Jhew  it  unto  to  you.  All  that  the  Father  hath  is  mine.   Here  we  have 
 a* full  Trinity  acting  their  Parts  clearly  and  diftinclly.     The  Perfoa 
 of  the  Father  is  the  Spring  of  all,  yet  appears  riot  in  itfelf,  but  in  the 
 fecond  Perfon.     The  Knowledge  of  the  Glory  of  God   in  the    Perfon  of 
 Chrift,  l  Cor.  4.  6.     All  things  that  the  Father  hath  are  mine,  Joh.  16.   ' 
 1 5.     For  the  Perfon  of  the  Father  mines  out  in  the  Perfon  of  the  Son, 
 He  is  the  Brightnefs  of  the  Fathers  Glory,  Heb.  1.  3.  which  in  itfelf 
 lies  hid.     The  Son  flows  forth  into  the  Perfons  of  all  the  Saints  by 
 the  third  Perfon  ;    He  brings  in  the  Lord  Jefus,  the  Image  of  Divine 
 Glory,  and  fets  it  up  in  every  Believer  -,    He  carries  up  all  again  in- 
 to Chrift,  from  whom  he  takes  all:    So  while  he  makes  one  Chrift 
 to  be  entire,  and  the  fame  in  each  Saint  -,  while  he  makes  all  the  Saints 
 
 £  e  e  2  to 
 
(  19*  ) 
 
 to  be  one,  and  entire  in  Chrift,  the  Unity  of  the  Spirit  is  acconv 
 plilh'd  :  So  he  Glorifies  Chrift,  becaufe  he  takes  of  his.  He  carries  up 
 all  to  him,  becaufe  he  takes  all  from  him.  He  makes  all  one  in 
 him,  becaufe  he  makes  him  one  in  all.  The  Spirit  is  every  where 
 in  Scripture  fet  forth  by  the  Sea,  Floods,  Waters,  Wine  ;  Chrift  by 
 the  Sun.  Becaufe  as  one  is  the  coniiftent  and  comprehenfive  Image, 
 fo  the  other  is  the  communicative  Virtue  of  the  Godhead. 
 
 Anfw.  2.  As  in  Man  there  is  Soul  and  Body  \  fo  in  Chrift,  myfti- 
 cally  taken,  there  is  a  Body  and  a  Spirit.  Several  Manifeftations, 
 feveral  Members  to  make  up  a  Body  with  all  Variety  \  but  one  Spi- 
 rit. The  Compound  Bread  (hews  forth  the  Body  compos'd  of  ma- 
 ny Parts :  The  Spirit  is  reprefented  in  the  Simplicity  and  Unifor- 
 mity of  the  Wine,  which  is  made  up  of  no  different  Parts. 
 
 Anfw.  3.  The  Bread  is  the  Humanity  of  Chrift  ^  this  is  the  Bread 
 which  is  broken  by  the  Teeth ;  this  is  the  Body  which  is  broken  on 
 the  Grofs  \  this  is  the  Box  which  is  broken  by  the  Hand  of  the  Fa- 
 ther :  The  Ointment,  the  Spirit,  is  the  Godhead,  which  (imply 
 flows  in  by  Drinking  as  Wine,  without  any  Change. 
 
 Vfe.  1.  See  what  various  Myfteries  are  reprefented  and  fet  on  the 
 Table  before  you,  in  the  Lord's  Supper.  1.  A  Combination  of  Va- 
 riety and  Unity.  One  Chrift  appears  Jn  two  Shapes,  of  Bread,  of 
 Wine.  2.  Two  Perfons  of  the  Trinity  are  fet  before  you  in  their 
 diftinft  Chara&ers.  The  Bread  prefents  Chrift,  who  is  feen  in  him- 
 felf,  who  is  the  Nourilhment:  The  Wine  fhews  you  the  Spirit* 
 who  is  feen  only  in  the  Perfon  of  Chrift,  and  the  Saints,  as  in  the 
 Cup;  who,  asWine,  carries  Chrift>  the  Nourifhment,  into  all  Parts,, 
 converts  him  into  one  Nature  with  you.  3.  You  have  here  the  two 
 Natures,  the  Humanity  and  the  Godhead.  The  Body  and  Blood  are, 
 Qrpify'd  in  the  Bread  and  Wine^  in  them  the  Manhood  and  the  God- 
 head. The  Blood  is  the  Life,  which  is  pour'd  forth  by  the  wound- 
 ing of  the  Body,  which  is  the  fame  thro'  all  Parts  of  the  Body:  So 
 by  the  DifTolution  of  every  other  Form,  the  Godhead  breaks  forth 
 kto  its  own  Form.  4.  Yo.u  fee  the  Variety  in  the  Body,  the  Unity 
 IQ  the  Spirit  of  Chrift. 
 
 1  P  E  T. 
 
(  397  ) 
 
 i  PET.  4.  i. 
 
 Forafmuch  then,  as  Chrifi  hath  fufferd  for  us  in  the' 
 Flefh ;  arm  your f elves  likewife  with  the  fame  Mind  : 
 For  he,  that  hath  fuffefd  in  the  Flejhy  hath  ceafed 
 from  Sin. 
 
 TH  E  Doctrin  rais'd  from  thefe  Words  was  this : 
 To  be  of  one  Mind  with  Chrifi,    efpecially  as  to  fuffering  in  th& 
 Flefh,  is  the  only  Strength  and  Refi  of  a  Chriftian. 
 
 I  have  before  fhew'd,  that  the  Holy  Ghoft  in  the  Language  of  the 
 Scriptures,  doth  under  this  Name  of  Flefll  comprehend  this  whole 
 Creation  in  its  utmoft  Latitude  :  As  alfo  that  by  fuffering  in  the 
 Flefh,  is  underftood  an  Abfolute  Dying  to  all  things  of  Flefh.  This 
 Opening  of  the  Dodtrin,  together  with  the  Proving  of  it,  occafion'd 
 this  Queltion  or  Objection. 
 
 Quefi.  If  a  Saint  be  to  Die  to  all  Flefh,  and  by  Flefh  be  underflood 
 this  whole  Creation  j  it  feems  from  hence  to  follow,  that  the  Crea- 
 ture wholly  perifheth,  and  God  is  left  alone :  Where  then  are  the- 
 Hopes  of  a  Saint  ?  What  becomes  of  the  Refurre&ion  from  the 
 Dead? 
 
 I  fhall  give  four  Anfwers  to  this  Queftion. 
 
 1.  Anfw.  The  Scriptures  make  mention  of  two  Creations.  You 
 have  one,  Heb.  9.  11.  But  Chrifi  being  come  an  High-Priefi  of  good 
 things  to  come,  by  a  greater  and  more  perfect  Tabernacle^  not  made  with 
 Hands,  that  is  to  fay,  not  of  this  Building.  The  Word  tranflated 
 Building  is  *7*V/*i  and  that  Word,  which  moft  properly  fignifies  the 
 Creation.  Befides,  when  the  Apoftle  had  faid,  Not  made  with  Handsr 
 what  Senfe,  what  Force  is  there  in  fuch  a  profefs'd  Explication; 
 that  is  to  fay,  Not  of  this  Building?  But  if  you  read  it,  Not  of  this 
 Creation,  then  is  it  the  opening  of  a  Myfterious  Senfe,  which  thofe 
 Words  frequently  have  in  Scripture  \  Not  made  with  Hands,  that  is9 
 Not  of  this  Creation, 
 
 You  read  of  another  Creation,  2  Cor.  %.  17.  If  any  Man  be  in  Chrifi^. 
 he  is  a  New  Creature,  It  is  in  Greek,  a  New  Creation .  The  Word  is 
 the  very  fame  with  that,  which  is  interpreted  Building,  in  the  fore- 
 mentiou'd  place  of  the  Hebrews, 
 
 Yon 
 
(  39*  ) 
 
 You  fee  here  two  diftinQ:  Creations  \    This,  and  a  New  One. 
 
 Now  for  the  Application  of  this  Diftintiion,  and  a  clear  Anfvver 
 by  it  to  the  Qneftion  propounded,  let  us  confider,  and  compare  one 
 with  another  thofe  two  Verfes  in  that  place  cited  before,  i  Cor.  5. 
 i<5,    17. 
 
 Wherefore  henceforth  know  we  no  man  after  the  fiejh  ;  yea  tho*  we  have 
 /known  Chrifi  after  the  flefa  yet  from  henceforth  know  we  him  no  more. 
 
 Therefore  if  any  man  be  in  Chrift,  he  is  a  new  Creature  (Creation)  \ 
 old  things  are  pafi  away :    behold  all  things  are  become  new, 
 
 Thefe  two  Verfes  thus  laid  together,  prefent  to  us  four  Obferva- 
 tions. 
 
 1.  All  the  Things  of  Flejh  are  Old  Things,  Our  God  looks  no  more 
 upon  them ;  we  mud  look  no  more  upon  them  :  for  if  ever  they 
 had,  now  they  have  no  more  any  Life  or  Beauty  in  them. 
 
 2.  Old  Things  and  the  Flefi  are  opposed  to  the  New  Creation.  The 
 Lord  hath  caft  off  this  whole  Creation,  under  the  Name  of  Flefli,  as 
 an  Old  Thing :  He  clothes  himfelf  and  his  Chofen  Ones  with  a  New 
 Creation,  as  a  New  Garment.  Take  heed  of  Handing  before  him 
 with  any  old  Stuff,  any  thing  of  Fiefh  interwoven  into  your  Gar- 
 ments j  This  will  be  a  Spot  upon  your  Garments.  Cod  hateth  the 
 Garment^  that  is  fpotted  with  the  Fie jh.  Jude  23. 
 
 3.  Ihe  Lord  J  efts  himfelf \  as  to  his  Flejh,  is  cafi  off,  as  an  old  Thing 
 worn  out  of  Fafhion.  When  we  lofe  a  Friend,  we  delight  to  have 
 their  Pi&ure,  which  preferves  the  Earthly  Form  in  our  Eye:  Be- 
 caufe  we  know  not  how  to  converfe  with  our  departed  Friends  in  the 
 Spiritual  Image.  Jefus  Chrift  defires  not  fuch  a  Friendfhip  from  us, 
 *hat  we  fhould  by  Flefhly  Forms  preferve  in  our  Minds  a  Fleflily 
 Image  of  himfelf,  when  he  hath  put  it  off  by  Death.  All  the  Or- 
 dinances which  he  hath  left  us,  are  fo  far  from  being  intended  to 
 .propagate  his  Fielhly  Appearance,  as  Images  of  this  -,  that  they  are 
 Monuments  of  his  Death  to  the  Flclh,  and  Refurre&ion  in  the  Spi- 
 rit: So  is  Baptifnv,  So  is  the  Lord's  Supper.  Matt.  28,  tf,  7.  The 
 Angels  faid  to  the  Difciples,  who  came  to  fee  their  Saviour  in  the 
 Grave:  He  is  not  here\  he  is  Rifen^  as  himfelf  hath  told  you:  Behold^  he 
 goeth  before  you  into  Galilee.  You  Chriftians,  who  look  for  your  Jefus 
 now  in  Flefh,  the  Holy  Ghoft  cries  to  you,  faying*,  Your  Jefus  is 
 not  here-,  he  is  Rifen,  as  himfelf  teacheth  his:  Look  upward  with  the 
 Eve  of  your  Faith  :  Behold,  he  is  gon  before  you  into  the  Spirit  5 
 follow  him  thither. 
 
 4.  The  Matter  of  this  fourth  Obfervation  is  brought  m  with  a 
 Note  of  Excitation  and  Admiration  i*£ehold  !  All  Things  are  become 
 new*  Come,  O  ye  Saints!  fee  and  wonder  at  the  unfearchable  Riches 
 
 of 
 
C  399  ) 
 
 of  your  Chrift,  the  Tnfinitnefs  of  the  Wifdom,  the  Power,  the  Good- 
 nefs  of  God  towards  you.  How  full  hath  he  made  your  Joys  ?  How 
 compleat  your  Blefledncffes?  To  you,  who  are  inChrift,  is  the  New 
 Creation;  To  you  all,  mark  the  Word,  All  Things  are  made  New. 
 Tho'  Flefh,  tho'  this  Creation  utterly  perifh  in  the  Death  of  Chrifl ; 
 yet  is  nothing  of  it  loft  to  you.  There  is  a  River  in  Greece,  of  which 
 they  fay,  that  if  any  thing  be  caft  into  it,  it  will  fink  together  with 
 the  Stream  under  the  Earth,  under  the  Bottom  of  the  Sea ;  and  af- 
 terwards fpt  ing  up  again  in  a  Fountain  of  Sicily  :  After  the  fame 
 manner  this  Perfon  of  thine,  this  Soul,  this  Body,  thefe  Powers  and 
 Faculties  of  the  one,  thefe  Parts  and  Members  of  the  other,  with  all 
 their  feveral  Objects  and  Enjoyments  ;  thefe  fame,  which  in  the  Flefh 
 fink  under  the  Darknefs  of  Death  j  thefe  very  fame,  in  the  felf-farae 
 Diftin&ions  of  Perfons,  and  Things,  ihall  rife  up  again  in  that  Foun- 
 tain of  Eternity,  the  Spirit,  as  in  a  New  Creation.  The  fame  La~ 
 zjtrus,  which  had  his  Evil  Things  on  Earth,  (hall  have  his  Good 
 Things  in  Heaven  ;  and  the  Meeting  of  thofe  Good  Things  in  the 
 fame  Perfon,  which  had  before  met  with  Evil  Things,  make  them 
 the  better  Eternally,  Luk.  16.  25.  The  fame  Rachel,  that  weeps  for  her 
 flaughter'd  Children,  and  will  not  be  comforted,  becaafe  they  are  not,  as 
 to  the  Flefh :  The  fame  Affectionate  Mother  (hall  fee  the  fame  Child" 
 ren  returning  to  their  Border,  in  the  Spirit.  The  fame  Job,  with  the 
 fame  Eyes,  with  which  he  beholds  his  Sores,  is  fure  to  fee  the  Glory 
 of  God  ',  The  fame  Job,  and  not  another  for  hirn^  with  thofe  Eyes,; 
 and  not  other  Eyes,  fet  in  the  Room  of  thofe. 
 
 But  ftill  take  this  along  with  you,  that  all  this  fhall  be  as  in  a  New 
 Creation:  Thefe  Things  fhall  be  quite  after  a  another  manner,  in 
 another  Appearance  and  Form,  than  they  are  here ;  They  fhall 
 all  become  New;  New  throughout,  from  Top  to  Bottom,  Infide  and 
 Outfide :  They  fhall  be  a  New  Creation.  To  Create,  is  to  bring 
 Things  out  of  nothing.  That  which  all  Things  are  at  their  best  in 
 Flefh  ;  is  comparatively  a^jneer  Nothing  to  that  which  they  are  in  the 
 Spirit* 
 
 Now,  that  nothing;  to  which  a  Saint  dies  in  the  Flefh,  is  loft  to 
 a  Saint;  our  Lord  Jefus  teacheth  us,  when  he  faith,  Luk.  12.  7..  Even 
 yonr  very  Hairs  are  numbred  by  God.  Mark  the  Weight  which 
 Jefus  Chrift  himfelf  lays  upon  this  Truth  to  move  Attention  and 
 Joy.  Many  a  time  doth-my  Spirit  Rejoyce  in  God,  my  Flefh  alfo 
 Refts  in  a  fweet  and  blefled  Hope;  when  I  confider  this  place  of 
 Scripture.  To  Number  is  made  the  Property  of  a  Man,  by  which 
 he  is  diftinguifh'd  from  a  Beaft.'-lt  is  the  carrying  on  of  the  Unity 
 of  -Things  thro'  their  feveral  Varieties.    To  Number,  fignifies  an 
 
 exacl 
 
(  4°°  ) 
 
 *xa&  Care  to  preferve  Things  one  by  one  in  their  proper  DifHndt- 
 ons  and  Peculiarities,  that  no  one  of  them  be  loft.  There  is  not  the 
 lead  or  meaneft  Thing,  that  hath  the  lowed  Relation  to  the  very 
 Body  of  the  pooreft  Member  of  Chrift,  even  to  a  very  Hair,  but  ic 
 Hands  in  its  own  diftinft  Being  before  God  in  the  Spirit  Everlafting- 
 ly  ;  it  is  laid  up  with  him  in  his  Treafures,  and  he  calleth  it  by  its 
 Name  :  But  flill  remember,  that  it  is  new  made.  There  the  leaft 
 Hair  hath  in  it  the  Life,  the  Image,  the  Glory,  the  Face  and  Ful- 
 liefs  of  the  Head,  Jefus  Chrift.  O  the  Riches  of  the  Knowledge  and  Wif- 
 dom  of  Cod!  How  are  his  Ways  paft  finding  out  ? 
 
 2.  Anfw.  The  fecond  Anfwer  to  this  Queftion  is,  a  Diftin&ion  be- 
 tween the  Perfon  of  a  Saint ,  which  confislrs  of  bid  and  Body,  and  the 
 Natural  Image,  with  which  the  Perfon  of  a  Saint  is  cloth' W,  both  as  ta 
 Soul  and  Body,  while  he  is  here  on  Earth.  1  find  the  Scriptures  clear- 
 ly holding  forth  this  Diftindlion,  Pfal  39.  6.  Man  is  faid  to  walk  in 
 a  vain  Show.  I  have  often  noted  two  Things  upon  this  Hebrew  Word, 
 which  is  Tranflated  vain  Show.  Firft,  it  lignifies  properly  a  Shadowy 
 Image.  It  is  compounded  of  two  Words  -,  one  lignifies  a  Shadow, 
 the  other  Death,  as  if  you  would  fay,  a  Dying  Shadow.  Secondly, 
 it  is  that  Word,  which  the  Holy  Ghoft  ufeth  concerning  Man  be- 
 fore his  Fall,  in  his  firft  Creation  ^  where  God  is  faid  to  make  Man 
 in  his  own  Image  and  Likenefs,  Gen  1.  26.  This  very  Word  is  there, 
 which  the  Pfalmifi  ufeth  here.  Thus  you  have  here  a  Diftin&ion be- 
 tween the  Perfon  of  the  Man,  and  the  Vain  Show,  or  Shadowy 
 Image,  in  which  this  Perfon  walks,  as  in  his  Worky-day,  or  Earthly 
 Garment. 
 
 We  have  this  Diftin&ion  held  forth  clearly  in  another  Scripture, 
 Heb.  2.  14.  For  of  much  as  the  Children  were  made  fartakers  of  Flejh  and 
 Blood,  he  alfo  took  fart  of  the  fame,  that  is,  Jefus  Chrift.  You  can- 
 not by  Flefli  and  Blood  in  this  place  underftand  the  Body,  as  it  is  di- 
 ftinguifh'd  from  the  Soul :  For  then  you  would  lay  a  Ground  for 
 that  Hercfy,  which  was  once  maintain'd  -9  that  our  BlefTed  Saviour 
 took  upon  him  a  Human  Body  only,  and  that  he  fupply'd  the  Place 
 of.a  Soul  by  his  Godhead.  Here  then  you  have  the  Children,  the 
 Perfons  of  the  Saints,  compleat  Children  in  Bod v  and  Soul:  You 
 have  alfo  thefe  Children  diftinguifh'd  from  their  Garment,  this  Na- 
 tural Image,  thefe  Swadling-Clouts  of  Flelh  aud  Blood,  with  which 
 they  come  forth  upon  the  Stage  of  this  Creation. 
 
 If  you  look  on,  1  Pet.  1.  24.  You  fhall  fee,  that  all  Flejh  is  refem- 
 bled  by  that  Grafs,  that  withereth.  Caft  your  Eye  on  Hek  12.  25, 
 27.  You  fhall  fee  the  Heavens  and  Earth  fo  Jhaken,  as  to  be  quite  re- 
 viov'd,  even  to  every  thing  of  them,  that  is  capable  of  being  fiiaken, 
 
 which 
 
 H 
 
(  4°i  ) 
 
 which  is  every  thing  of  them,  that  was  made.  Compare  both  thefe 
 Scriptures  with  that,  i  Cor.  7.  31.  The  Fajlrion  of  this  World  pajfetb 
 away.  The  Word  Tranflated  Falhion,  fignifies  properly  Form.  But 
 what  meaneth  this  Expreflion?  Is  this  the  Withering  of  all  Flefh  ? 
 Is  this  the  removing  of  Things  made,  both  Heaven  and  Earth?  Is 
 all  this  only  the  changing  of  the  Fafhion  or  Form  of  them,  as  when 
 a  Nation  is  chang'd  from  a  Monarchy  to  a  Common- Wealth  ?  No, 
 but  this  the  Holy  Ghoft  would  teach  us,  that  this  Creation  is  nofi 
 the  Subftances  of  Things  themfelves,  but  a  Form,  an  Image  into 
 which  they  are  brought  forth  •,  A  Fain  Show,  an  Image  of  Canity ,  to 
 which  they  are  made  fubjetl  a  little  Seafon,  in  Hope7  for  the  Glory  of 
 him,  who  hath  fttbjecled  them,  Rom,  8.  20. 
 
 This  then  is  that,  which  the  Death  of  Chrift  doth,  while  it  con- 
 fumes  our  Flefh;   it  uncloths  us  of  our  old,    flight  Garment,  tha& 
 it  may  New-cloth  us  \  it  diflblves  the  Tent  of  this  Earthly  Image, 
 that  ic  may  bring  us  into  that  Building  from  above,  the  Heavenly 
 Image.'    Thus  the  Holy  Ghoft  diftinguifheth  the  two  Creations,  as 
 two  Images  5  1  Cor.  15.  44.  You  read  of  Natural  and  Spiritual,    v.  45. 
 Of  the  fir  ft  Adam,  and  the  laft  Man :  Of  a  Living  Soul,  and  a  Quick" 
 nin<r  Spirit  :  V.  50.  Of  Flefh  and  Blood,  and  the  Kingdom  of  God.     Now 
 at  the  49th  v.    you  have  all  thefe  explain'd  by  two  Images,  one 
 Earthly,  the  other  Heavenly  ;  and  the  State  of  Man  in  either  of  thefe 
 is  exprefs'd  by  bearing  the  Earthly,  or  the  Heavenly  Image.     Behold, 
 the  Perfon  of  a  Saint  is  the  fame  ;  but  the  two  Creations,  are  two 
 Images,  which  this  Perfon  bears;  firft,  the  Earhtly,  then  the  Hea- 
 venly, when  he  hath  put  off  the  the  Earthly  at  the  Grave  of  Chri/L 
 The  Progrefs  of  a  Saint  thro'  feveral  Images,  is  typify'd  by  that  of 
 the  Children  of  Ifrael.     Firft  they  came  down  into  Egypt ;  then  they 
 traveled  thro'  the  Wildernefs  ;    after  that  they  came  into  Canaan. 
 The  Natural  Image  is  that  Egypt,    into  which  the  Perfon  of  a  Saint 
 firft  comes  down.     The  Wildernefs  is  the  Image  of  Death  ;    thro'  this 
 he  journeys  with  his  Natural  Image,    till  it  fall  and  be  confum'd  in 
 this  Wildernefs.     Then  he  comes  forth  from  this  Image  of  Dark- 
 nefs  and  Defolation,    into  the  Promised  Land,  that  Heavenly  Image7 
 which  flows  with  Milk  and  Honey. 
 
 Vfe.  The  life  is  a  twofold  Inftruftion.  1.  Of  the  Evil  cf Sin.  2. 
 Of  the  My  fiery  of  the  Gofpel. 
 
 1.  lnftrucl:.  Of  the  Evil  of  Sin.  All  Sin  lies  in  the  Luft  of  the 
 Flefh.  The  Unwillingnefs  of  the  Flefh  to  refign  itfelf  to  Death,  that 
 the  Creature  may  come  forth  free  into  the  Life  of  the  Spirit :  The 
 Luftings  and  Strugglings  of  the  Flefh,  to  maintain,  magnifie  and  en- 
 large icfelf;  This  is  the  Root  of  all  Bitteraefs^   of  all  our  Fears, 
 
 F  f  f  Cares, 
 
(    4°*    ) 
 
 Cares,  Sorrows  and  Sins..    Sec  a  Threefold  Evil  in  this  Luft;  of  th* 
 Flefh. 
 
 1.  Evil.  The  Defire  of  the  Flejh  to  fet  up  itfetf^  is  the  Purfmt  of  a 
 Shadow.  Th'ou  feeft  Natural  Excellencies }  and  fceft  them,  as  they 
 flow  forth  from  God  \  thou  do  ft  well.  But  what  then  ?  Doeft  thou 
 by  thcfe  i  efiecl,  and  turn  back  on  God  j  who  is  their  Subftance  ? 
 Then  doft  thou  enjoy  thefe  in  all  their  Fulnefs.  But  if  thou  run  forth 
 after  the  Enceijcncies.themfelves,  as  they  appear  in  Nature;  if  thou 
 think  to  take  up  thy  Reft  in  them,  thou  wilt  find  thyfelf  miferably 
 difappointed.  Thy  Eye  cannot  be  fatisfy'd  with  feeing  their  Beau- 
 ties \  nor  the  Ear  with  hearing  their  Melody  *,  nor  the  Heart  with 
 enjoying  their  Embraces  j  for  they  are  Shadows,  they  and  thyfelf 
 will  vanifh  together. 
 
 Thou  beholden:  Spiritual  Excellencies  brought  forth  "upon  thy 
 Flefn,  by  the  Lord  Jefus  himfelf}  In  thefe  thou  rejoyceft :  The 
 Lord  Jefus  make  thy  Joy  fnre  and  everlafting.  But  that  it  may  be 
 fo,  apply  to  thyfelf  that  Similitude,  which  the  Apoftle  makes  ufe  of* 
 %  Cor.$.  iS.  We,  as  in  a  Glafs,  (a  Looking-  Glafs)  behold  the  Glory  of  the 
 Lord.  He  that  fees  his  own  Image  ia  a  Glafs,  if  he  retire  into  him- 
 felf, he  pofHrflcth  the  Image  really  and  fubftantially  •,  but  if  he  dote 
 on  the  Glafj,  if  he  dwell  on  the  Image  in  the  Glafs,  and  think  to 
 have  there  a  living,  lading  Enjoyment,  how  pitifully  doth  he  de- 
 ceive himfelf ?  All  his  Enjoyments  of  the  Subftance  are  but  Imagi- 
 nary and  Fleeting.  Take  heed,  that  thy  Spirituality,  thy  Enjoy- 
 ments of  Jefus  Chrift  be  not  like  this.  Thou  haft  before  thee,  the 
 Face  of  Chrift  with  a  Heavenly  Glory  in  the  Looking-Glafs  of  thy 
 Flefh :  Doeft  thou  now  return,  and  run  into  the  Spirit,  the  Boforn 
 of  this  Jefus,  to  be  made  one  Spirit  with  him?  Then  thou  art  truly 
 Blefted.  For  thou  mayft  together  with  thy  Husband,  look  on  this 
 Face  of  Jefus  in  the  Glafs,  as  thine  own  Face  ^  while  in  the  mean 
 time  thou  poflcfieft  the  Perfon,  the  Subftance  himfelf,  in  a  Living, 
 Immediate,  Eternal  Union.  But  if  thou  dote  on  the  Glafs  of  Flefh, 
 2nd  cannot  bear  the  breaking  of  that :  If  thou  dwell  upon  the  Face 
 in  the  Glafs,  and  canft  not  fufTer  the  withdrawing  of  that :,  thou  art 
 as  a  Man  that  Dreams^  he  eateth,  he  awakes,  and  behold  he  is  Hun- 
 gry, That  which  is  at  the  Bottom  of  this  is,  the  Myftery  of  Sin, 
 working,  the  Luft  of  the  Flefh,  labouring  to  heighten  and  eftablifo 
 kfelf  in  the  molt  Glorious  Appearances  of  Jefus  Chrift. 
 
 2.  Evil.  The  Defire  of  the  Flejh  to  fet  up  it f elf,   betrays  the  Creature 
 to  Lofs.    What  Gain  is  it  for  a  Man  to  poffefs  a  Life  of  Flefh  in^ll 
 the  Pride,  Power  and  Pleafure  of  that  Life  \  if  in  the  mean  time  he 
 be  dead  to  the  Spiiit  ?  This  he  (hall  have  of  the  Flefh,  tobe  tormen- 
 ted 
 
(  4°3  ) 
 
 ted  by  being  continually  drawn  forth  to  a  (how  of  Content,  and  con- 
 tinually depriv'd  of  theSubftance.  Is  that  Man  a  Gainer,-  who  being 
 taken  with  the  Cherubims  wrought  on  the  Veil  of  the  Temple,  is 
 by  that  means  kept  from  entring  into  the  moil  Holy  Place,  where 
 the  Cherubims  of  Ma  fly  Gold  were,  bearing  up  the  Mercy-Seat  with 
 the  Divine  Prefence  ?  Such  is  thy  Gain,  if  thou  flop  at  the  Hi^hcft 
 and  Holieft  Appearances  in  Flefh,  which  is  but  a  Glorious  Veil  up- 
 on the  Face  of  Chrift.  How  much  better  were  it  to  fee  this  Veil 
 torn,  tho'  thefe  Cherubims  pi&ur'd  on  it  were  defac'd,  and  deform'd 
 by  the  Rendings  of  it  ^  that  fo  thou  mayftcome  to  thy  naked  God 
 and  Saviour  ?  What  Lofs  is  it  to  be  kept  from  dying  to  ail  Flefh 
 for  Chrift,  from  dying  with  Chrift,  nay,  from  dying  to  Chrift  him- 
 felf after  the  Flefh  :  When  thou  (halt  rife  again  into  the  Spirit  with 
 all  thy  Joys  about  thee  ?  As  St.  Pad  faid  of  Chrift,  Ephef.4..  to.  He 
 that  defended,  is  the  famealfo,  who  hath  afcended :  So  thou  /halt  fay} 
 This  Per  [on  of mine ,  thefe  Joys,  which  defcend  to  Death  in  the  Flejh,  are 
 the  fame, which  afcend  to  Immortality  in  the  Spirit.What  the  Lord  faith, 
 Revel.  1.  18.  that  fhall  every  Member  of  the  Lord  fay,  /  am  he 
 that  Livethy  and  was  Dead  ?  and  behold,  I  am  Alive  for  evermore. 
 
 3.  Evil.  The  defire  of  the  Flefi  to  fet  up  itfelf,  betrays  its  to  the  Devil. 
 The  Luftings  of  the  Flefh,  are  the  very  Stirrings  of  the  Seed  of  the 
 Devil  in  the  Womb  of  thy  Flefh.  The  Serpent  beguifd  Eve  to 
 eat  of  the  Tree  of  Knowledge,  that  fhe  might  be  as  God,  Glori- 
 ous for  Wifdom,  and  Eternal  in  the  Flefh.  Accordingly  me  hath 
 muhiply'd  herfelf,  but  all  her  Pofterity  ever  fince  have  been  a  (?<?- 
 neration  of  Vipers,  and  Serpents.  O  that  we  were  well  aware  of  this ! 
 that  when  we  found  any  Struglings  in  our  Flefhly  Part,,  any  Concep- 
 tions towards  the  fixing  and  heightning  of  itfelf,  we  were  then  able 
 to  fay  j  This  is  fome  Devil  labouring  to  take  Fleih  of  my  Fleih,  to 
 bring  forth  himfelf  in  my  Flefh,  into  the  World.  Nay,  this  is  a 
 fure  Truth,  that  how  much  the  more  Pure  and  Perfedt  that  Form  is, 
 in  which  the  Flefh  drefleth  itfelf,  that  it  may  be  exalted:  So  much 
 the  greater  and  fouler  is  that  Devil,  which  it  is  big  withal.  Jerub- 
 baal  pray'd,  That  a  Fire  may  come  out  of  Abimelech,  to  devour  the 
 Men  <?/Shechem,  and  out  of  Shechem  to  devour  Abimelech.  if  the 
 Devil  fets  up  thy  Flefh  in  any  Form,  how  Glorious  foever^  he 
 fets  up  himfelf  in  thy  Flefh  by  that  Form,  how  covertly  foever.  So 
 all  confpire  together  to  thruft  out  and  obfenre  Jefus  Chrift.  BuE 
 this  Curfe  lies  upon  them.  Out  of  the  Devil  fhall  come  forth  a 
 Fire,  that  fhall  devour  this  Form,  with  all  the  Glory,  S'»*ength, 
 Life  and  Peace,  which  thou  didft  ever  feem  to  have  m  it:  And  ouc 
 
 F  f  f  2  of 
 
(  4°4  ) 
 
 of  this  Form  thus  confnm'd,  (hall  come  forth  a  Fire,  which  fliall  tor- 
 ment the  Devil  and  thy  Flefh  mutuaUy  to  Eternity. 
 
 2.  Inftrucl.  In  the  Myftery  of  the  Gofpel.  The  Holy  Ghoft  wit- 
 nefleth  in  the  Hearts  of  all  his  Saints,  and  thro'  the  whole  Scrip- 
 cures  ;  that  the  Myftery  of  God,  of  Chrift,  of  the  Gofpel,  lies  in 
 the  coming  down  of  the  Son  of  God,  who  is  God,  into  Flefh:  His 
 going  down  to  the  Darknefs  of  Death  in  the  Flefh }  hisRifing  again, 
 his  Afcent,  his  Return  into  the  Immortality  of  the  Spirit.  This 
 Myftery  is  firft  fulfill'd  in  our  Lord  Jefus,  as  the  Head  -r  then  in  all 
 the  Saints,  as  Members  of  this  Head.  We  are  eonform'd  to  the 
 Death  and  Refurre&ion  of  our  Saviour,  by  Virtue  of  that  Peath  and 
 Refurrection  of  his;  as  the  Root. 
 
 It  is  a  fweet  Scripture,  that,  i  Pet.  4.  19.  Wherefore  let  them  that 
 faffer  according  to  the  Will  of  God,  commit  the  keeping  of  their  Sottls  to 
 him  in  welldoings  as  unto  a  faithful  Creator,  Would  you  be  at  Eafe, 
 and  have  Reft  in  the  Flefh  ?  Be  ready  to  Die  in  the  Flefh,  with  its 
 Life  and  Comforts*  Nay,  as  Jefus  Chrift  refign'd  in  Death  his  Spi- 
 rit into  the  Hands  of  his  Father:  So  be  thou  willing  to  reflgn  by 
 Death,  out  of  thine  own  Hands  into  the  Hands  of  the  Father,  the 
 Spirit,  the  Life,  the  A&ings,  the  Appearances  of  Chrift  himfelf  in 
 thy  Flefh.  Would  you  have  a  continual  Calmnefs  upon  your  Spirits? 
 Would  you  be  more  than  Conquerors  in  the  midft  of  Troubles  and 
 Dangers  ?  Caft  yourfelves  cheerfully  on  the  Almightinefs  and  Infi- 
 imntfs  of  God,  as  a  Creator:  Caft  yourfelves  confidently  on  the 
 Goodnefs  of  God,  as  a  Faithful  Creator.  Allure  yourfelves,  that 
 he  will  not  leave  your  Souls  or  Bodies,  no  not  a  Hair  of  your  Heads 
 in  the  Grave.  When  you  have  approv'd  yourfelves  obedient  Crea- 
 tures to  him,  by  giving  up  yourfelves  to  Die,  to  be  made  nothing 
 in  all  your  Excellencies  and  Enjoyments:  Then  will  he  approve  him- 
 felf a  faithful  Creator  unto  you,  calling  you  back  out  of  this  Nothing- 
 nefs,  into  one  Eternal  Being  and  BlefTednefs  with  himfelf,  in  the 
 Spirit. 
 
 We  have  now  this  Day  two  Things  let  before  us,  to  take  our 
 Choice  of  them  -,  Life  in  the  Flefh ;  or  Death  with  Chrift  to  all  Flefh. 
 The  Life  of  the  Flefh,  when  it  afcendeth  higheft,  into  the  pureft: 
 Forms,  to  dwell  there;  it  borders  upon  the  thickeft  Darknefs,  fo 
 pafTing  into  Death  and  Hell.  The  Death  of  Chrift,  when  thou 
 defcendeft  with  all  Joys  into  the  loweft  Depths  of  Darknefs  and 
 Defolation,  then  it  meets  with  theDawnings  of  a  Bleffed  Light  *,  and 
 fo  pafTeth  into  the  Eternal  Day  of  the  Divine  Prefence,  the  Villon 
 of  God,  Face  to  Face,  Eye  to  Eye.  The  Lord  Jefus  perfuade  my 
 Heart,  and  all  your  Hearts  to  fay  *,  While  we  dwell  in  Tents  of  Flefh, 
 
 lee 
 
(  4°5  ) 
 
 let  our  Life,  yet  for  a  little  Seafon  be  bid  with  Chrifr  in  God:  In  tfci 
 mean  time  let  the  Death  of  Chi  at  have  its  perfect  Work  upon  us. 
 Let  our  Day  come,  as  the  Day  of  the  Lord  cometh  •,  as  his  great 
 and  lafl  Appearance  in  the  Glory  of  the  Father,  that  is,  the  Sim- 
 plicity of  the  Spirit}  let  us  appear  alfo,  then,  when  we  Jhallnot  ap- 
 pear alone,  but  together  with  him  in  Glory. 
 
 That  fecond  Anfwer,  which  we  gave  to  the  main  Obje&ion, 
 gives  occalion  to  another  Qpcftion,  before  we  come  to  the  third 
 Anfwer. 
 
 Quefi.  To  Die  to  the  Flefli,  is  to  put  ofF  this  Natural  Image, 
 which  is  the  firit  Creation:  What  then  becomes  of  the  Natural 
 Image?  Is  that  loft  forever?  If  ic  be  fo,  how  can  all  Things  be  laid 
 to  be  made  new,  when  one  Appearance  of  Things  wholly  perifheth? 
 
 Anfw.  The  Holy  Ghoft  anfwereth  this  Queftion,  Heb.  i.  n.  Ic 
 is  faid  of  Heaven  and  Earth}  They  fhall- peri  flu  Agsin,  v.  12.  Ic  is 
 faid  of  tb-em  :  And  as  a  Vesture  {halt  thou  fold  them  up,  and  they  fhall 
 be  changed  }  but  thou  art  the  fame,  and  thy  tears  fail  not.  Mark  a  dou- 
 ble  Companion  between  the  Perfon  of  Chrift,  and  this  Creation.  Firft, 
 Thou  {halt  fold  them  up;  But  thy  Tears  jail  not.  Secondly,  They  fhall 
 be  changed  :  But  thou  art  the  fame.  Jefus  Chrift;  is  fo  far  from  palling 
 away^  that  his  Perfon  is  unchangabte,  the  fame  thro'  all  Time  and. 
 Eternally.  The  Natural  Image  of  Things  fo  perifheth,  that  it  hath 
 neverthelefs  itfelf  alfo  its  Refurreclion  in  the  Heavenly  Image*,  where 
 it  comes  forth  again,  but  with  a  wonderful  Change,  The  Natural 
 Image  itfelf  receiveth  a  threefold  Change  to  a  Saint,  by  the  Death 
 and  Refurre&ion  of  Jefus  Chrift. 
 
 1.  Change.  It  is  changed  into  a  new  Principle.  1  Cor.  15.44.  We 
 read  of  the  Body  :  It  is  fown  a  Natural  Body  }  it  is  raised  a  Spiritual 
 Body.  The  Scripture  frequently  underftandeth  by  the  Body,  the 
 Natural  Image  of  this  Creation,  as  it  cloths  both  Parts  of  Man,  Soul 
 and  Body.  So  we  may  take  it  here,  as  in  a  Proper,  tho'  perhaps 
 not  the  Only  or  Principal  Senfe.  The  Natural  Image  dies,  as  to 
 the  Natural  Principle.  This  is  the  fowing  of  ic,  as  a  Seed :  It  comes 
 up  again  in  a  Spiritual  Principle*,  this  is  its  Refurre&ion.  This 
 Creation,  before  z\  Dies,  Hands  as  a  compleat  Tree  upon  its  own 
 Root,  bringing  forth  its  Branches  and  Fruit  to  itfelf}  it  is  the  Tree 
 of  Knowledge  of  Good  and  Evd.  But  when  it  is  once  fown  in  the 
 Grace  of  Chrift,  and  comes  up  in  his  Refurre&ion }  it  now  no  more 
 Hands  as  a  Tree,  but  as  a  Branch  only  in  the  Tree  of  Life,  which  is 
 the  Spiritual  Principle  and  Image. 
 
 Revel.  14.  13.  They  triat  Die  in  the- Lord,  are  faid  to  be  happy  in 
 this,    that  they  ceafe  from  their  Labors,  and  their  Works  follow  them* 
 
 Hear 
 
(  4°6  ) 
 
 Hear  this,  Beloved  Soul,  who  are  Jeftis  Chrifl's  Spoufe  :  That  which 
 thou  feareft  in  Death,  is  to  part  forever  with  thofe  Appearances, 
 which  have  been  fo  dear  to  thee,  as  the  Light  is  to  the  Eye.  Thou 
 artftnrded  to  think  of  the  utter  extinguiihing  of  al]  thofe  Operations 
 of  Senfe  and  Reafon,  which  have  been  fweet  as  Life  to  thee.  Lay 
 aiide  thefe  Vain  Fears,  and  comfort  thyfelf  with  this:  This  Natural 
 Image,  with  all  its  Appearances  5  thefe  Operations  and  Exercifes  of 
 thy  Natural  Powers  ia  this  Image,  by  which  thefe  Appearances  have 
 been  begotten,  brought  forth,  enjoy'd:  All  thefe  Works  of  thine 
 ihall  follow  thee,  thro'  that  Dark  Entrance  of  the  Cave's  Mouth, 
 which  is  Death,  into  the  large  Fields  of  Immortality.  But  thou 
 (hale  ceafe  from  thy  Labor  in  them  :  They  fhall  no  more  Hand  up- 
 on a  Stalk  of  Vanity,  Trouble  and  Mortality  j  but  they  fhall  fpring 
 up  before  thee  from  a  Root  of  Eternal  Life,  Peace  and  Pleafores. 
 Ti?is  is  the  Difference  between  the  Natural  and  Spiritual  Principles. 
 2.  Change.  The  Natural  Image  is  chang'd  into  a  new  Form  or 
 Appearance.  2  Vet.  3.  12.  You  read,  that  the  Heavens  fhall  be  on 
 Fire,  and  the  Elements  melt.  Then  v.  13.  you  have  New  Heavens^ 
 and  a  New  Earth,  wherein  dwelleth  Righteonfnefs.  There  is  an 
 Art  by  Fire  to  make  Glafs  of  Ames.  The  Holy  Ghofl  is  that  Fire, 
 which  firfl  reduceth  this  Creation,  as  into  Afhes ;  then  out  of  thefe 
 Afhes  raifeth  a  new  Heaven  and  Earth :  The  fame  in  a  new  Form  of 
 Gold  for  Glory,  pouring  forth  Divine  Beams;  of  Cryftalfor  Tran- 
 sparency, taking  in  the  Divine  Light.  Then  fliall  the  glorify'd  Per- 
 fon  of  him,  who  is  the  Righteoufnefs  of  God  ;  then  fhall  the  Perfon 
 of  the  Spirit,  with  all  his  Riches  and  Beauties,  dwell  unveiPd  in  this 
 Natural  Image  thus  Spiritualiz'd  ^  as  the  Sun-Beams  dwell  in  every 
 Part  and  Point  of  clear  Cryftal. 
 
 ECCLES.  7.  16. 
 
 Be   not   Righteous  over  rnuch^    neither  make  thyfelf 
 over 'Wife  ;  Why  fhouldji  thou  deSlroy  thyfelf? 
 
 « 
 
 Ih3ve  already  begun  this  Verfe.  There  is  in  it  a  Rule,  and  a 
 Reafon  of  the  Rule.  The  Rule  ;  Be  not  Righteous  over  much, 
 neither  make  thyfelf  over-wife.  The  ReafolVj  Why  (kouldft  thou  deftroy 
 thyfelf?    In  the  Rule  there  is  a  double   Subject,    Righteonfnefs  and 
 
 Wifdom. 
 
(  W  > 
 
 Wifdom.  When  I  open'd  this  Text,  I  fhevv'd  you  that  this  Rights- 
 oufnefs  is  that  which  Man  holds  forth  i  i  the  Eye  of  the  World,  the 
 Riqhteoufnefs  of  outward  Forms.  1  he  Wifdom  is  the  Opinion  in  the  Breafi7 
 in  Matters  of  Religion, 
 
 The  Do&'rin  that  I  rais'd  was  this  ^  That  it  is  the  fweet  and  wife 
 way,  not  to  lay  too  much  Weight  upon  outward  Forms  or  inward  Opinions 
 
 in  Religion. 
 
 I  divided  this  Do&rin  into  two  Parts.  The  firffc  Part  was  that 
 which  concern'd  outward  Forms.  The  fecond  Part*  that  which  con- 
 cerns inward  Opinions.  I  have  fpoken  already  to  the  firit.  lam 
 now  to  fpeak  of  the  fecond. 
 
 It  is  the  fwcet  and  Wife  way  in  Religion^  not  to  lay  too  much  Weight 
 upon  the  inward  Opinion.     The  Proof  and  Reafon  of  the  Point  lie 
 both  in  thefe  Words  of  the  Apoftles,    2  Cor.  4.  7.  We  have  this 
 Treafure  in  Earthen  Vcffels,  that  the  Excellency  of  the  Power  may  be  of 
 God,  and  not  of  us.     Here  is  the  Treafure,  and  the  VefTel  that  holds 
 the  Treafure.     The  Treafure  was  expreft  in  the  Verfe  before,  The 
 Light  of  the  Knowlede  of  the  Glory  of  God  in  the  Face  of  Jefus  Christ.. 
 This    is    the    Treafure,    the    Spiritual  Knowledge  of   God    in    the 
 Ferfon  of  Jefus  Chrift;    This  is  the  Heavenly  Treafure,    the  VefTel 
 that  holds  this  is  an  Earthen  VefTeL     Man  is  made  up  of  two  Parts, 
 which  are  both  Earthly,  his  Soul  and  his  Body.     Both  thefe  in  their 
 Natural- State  are  Earthly.    The  Body  is  a  VefTel  to  hold  the  Soul , 
 the  Soul  is  a  VefTel  (but  an  Earthen  one)  to  hold  this  Treafure,  'the 
 Spirit  of  Jefus  Qhtift.     In  the  Spiritual  Affections   there  are  two 
 Parts  \  there  is  the  Treafure,  and  there  is  the  VefTel.     There  is  the 
 Treafure,  which  .is  the  Sweetnefs  and  Vigor  of  drift's  Spirit  work- 
 ing within  us :    The  VefTel  is  the  Mould  and  Model  of  the  Will  and 
 Affections,    by  which  this  Sweetnefs  of  Chrift  breaks  forth.     The 
 VefTel,    the  Mould  of  the  AfTeclions  is  Earthly}    but  the  Treafure, 
 the  Sweetnefs  of  Chrift  is  Heavenly.     So  'tis  in  our  Spiritual  llnder- 
 ftandings,    there  are  two  Parts  there  too;    there  is  the  Treafure, 
 and  there  is  the  VefTel.     The  Treafure  is  Spiritual  Truth,  which  is 
 the  Glory  of  God  in  the  Perfon  of  Chrift  \  the  ihining  forth  of  God 
 in  the  Face  of  Chrift:  Then,  there  is  the  VefTel,  and  that  is  the  No- 
 tions or  Forms,  by  which  this  Truth  appears  and  (hiocs  forth  in  ol 
 Underftandings;  and  this  is  the  Earthen  VefTel  *,  and  this  is  tuat  which 
 we  properly  call  the  Opinions,  the  feveral  Notions  or  Forms  in  our 
 Under  ftandings,   by  which  the  Truths  of  the  Gofpel  do  appear  to 
 us,  and  fhine  out  upon  us.     Now  thefe  Opinions,  tbo1  they  may  hold 
 a  Divine  Treafure  in  thernfelves;  yet  they  are  but  the  VeiTeis,  and 
 but  the  Earthen  VeiTeis;    Therefore  we  fhould  take  heed  of  laying. 
 
 too 
 
<  4o3  ) 
 
 too  much  Weight  upon  them.  There  is  a  threefold  Reafon,  which 
 the  Apoftie  here  wraps  up  in  one,  why  we  fhould  not  lay  too  much 
 Weight  upon  our  Opinions. 
 
 t.  They  are  not  the  Treafure  \  they  are  the  Veffels  only^  which  hold 
 •the  Tteafure.  They  are  not  the  Godhead  themfelves}  they  are 
 only  a-Temple  built  out  of  the  Earth,  in  which  God  is  pleas'd  to 
 dwell.  'Tis  Madnefs  to  value  the  Veilel  as  the  Treafure,  or  inftead 
 of  the  Treafure.  It  is  Idolatry  to  Efteem  and  Worlhip  the  Temple, 
 inftead  of  God,  that  dwells  in  the  Temple.  'Tis  both  Madnefs  and 
 idolatry  to  lay  too  great  a  Weight  upon  our  Opinions,  upon  thefe 
 Notions,  in  which  we  conceive  of  Jefus  Chrift  ;  when  Jefus  Chrift 
 4s  the  only  Treafury  in  thefe  Notions.     This  is  the  fir  ft  Reafbn. 
 
 2.  The  fecond  Reafbn  is  this :  Our  Opinions  are  but  Earthen  Fejfels, 
 and  the  Treafure  is  Heavenly.  What  Suitablenefs  can  there  be  between 
 Earthly  and  Heavenly  Things?  What  Companion  between  our  Opi- 
 nions of  Truth,  and  the  Truth  itfelf?  What  an  Ignorance  is  it,  and 
 Mifprifion  to  lay  any  Thing  of  the  Weight  and  Worth  of  Truth  up- 
 on our  Opinions  or  Affections  of  Truth ;  when  they  are  righteft 
 they  are  but  Created  VeiTels  j  but  the  Treafure  is  uncreated  Excel- 
 lency, 'tis  the  Beauty  of  the  Truth  of  Jefus  Chrift  himfelf,  as  it  is 
 in  Jefas  Chrift.  What  Proportion  is  there  between  that  which  is 
 Created,  and  that  which  is  Uncreated  ?  No  more  Proportion  is 
 there  between  our  Opinions  of  Truth,  when  they  are  righeft,  and 
 the  Truth  itfelf.     This  is  the  fecond  Reafon. 
 
 3.  GocTs  End  in  pouring  forth  his  Treafure  in  Earthen  Veffcls,  in  giv- 
 ing us  the  Enjoyment  ol  Truth  in  our  Earthly  Notions  and  Under- 
 ftandings,  is  this,  that  we  may  lay  all  the  Weight  upon  the  Treafure^  and 
 not  upon  the  VeiTel,  that  we  may  account  all  the  Excellency  and 
 Strength  to  lie  in  God,  and  not  in  the  Notions,  Ways  or  Opinions,  1 
 in  which  this  God  appears  to  us  ;  that  the  Excellency  of  the  Power  may 
 
 he  of  God,  and  not  of  us.  The  Opinions,  the  Notions  of  Truth, 
 that  is  one  with  us,  that  is  our  own}  the  Truth  itfelf  is  God,  his 
 Excellency  and  his  Power.  So  much  Weight  as  we  lay  in  our  Opi- 
 nions of  Truth  ^  fo  much  we  take  from  Truth  itfelf }  fo  much  we 
 give  to  ourfelves,  and  take  from  God.  Thus  you  fee  the  Proof  and 
 Reafon  of  the  Point  given  you  by  the  Apoftie.  From  this  general 
 Proof  and  Reafon,  I  fhall  draw  down  fome  more  particular  Reafons 
 why  you  fhould  not  lay  too  much  Weight  upon  the  righeft  Op;  ions 
 you  have  of  Truth,  and  of  Chrift.  4 
 
 1.  The  firft  is  this ;  It  is 'very  eafy  to  havt  a  wrong  Opinion  of  Spi- 
 ritual Truth,  when  you  think  you  have  the  righteft..  When  we  are  to  fee 
 Objefts  thro'  a  thick  and  colour'd  Glafs,    how  eafy  is  it  to  miftake 
 
 the 
 
(  4°9  ) 
 
 the  Obje&,    and  to   apprehend  ic  of  one  Colour,    when  it  is  of 
 another.     All  our  Opinions  are  Views  of   Chrift,    thro'  the  thick 
 and  colour'd  Glafs  of  our  own  Flefh  and  Understandings,    of  our 
 earthly  Form  and  Notions :  How  eafy  is  it  then  to  mistake  every 
 Appearance  of  Jefus  Chrift,  and  to  think,  then  you  have  the  rightful 
 View  of  him,when  you  moSt  of  all  miftake,and  are  molt  of  all  wrong. 
 A  Staff  that  is  Straight  in  the  Air,  feems  crooked  when  'tis  feen  in 
 the  Water-,  becaufe  the  Water  is  grofTer  than  the  Air,  and  as  it  runs 
 along  the  River,  ic  is  unconftant.     Tho'  Jefus  Chrift,  as  he  is  in 
 the  Spirit  in  your  Souls,  may  be  truly  and  glorioufly  there ;  yet,  as 
 he  appears  to  you  in  the  Opinions  and  Notions  that  you  have  of 
 him,  you  may  have  a  low,  crooked  and  miftaken  View  of  him  :  Be- 
 caufe your  Opinions  and  Notions,  they  are  not  the  Spirit  of  Jefus 
 Chrift  himfelf}  but  they  are  the  Earthen  Veflels,  in  which  you  take 
 in  the  Difcoveries  of  the  Spirit,    and  they  are  mutable  and  full  of 
 Change.     Tho'  there  be  the  right:  Beauties  of  Jefus  and  his  Spirit 
 within  you  \  yet  you  may  have  wrong  and  crooked  Appearances  of 
 that  Beauty  in  your  Understanding.     As  St.  Paul  tells  us,  a  Man  may 
 Pray  in  the  Spirit,    when  he  cannot  Pray  with  the  Understanding: 
 So  a  Man  may  have  Chrift  in  the  Spirit,  in  his  Soul}  when  he  hath 
 him  not  in  his  Understanding,  when  he  hath  not  the  View  of  him. 
 So  in  like  manner  a  Man  may  have  Chrift  rightly  and  finely  in  the 
 Spirit  within  him }  when  all  the  Opinions  and  Notions  that  that  Man 
 hath  of  Chrift  in  his  own  Underftandings,  may  be  crooked  and  amifs-. 
 This  is  the  Reafon,  .why  we  mould  not  by  too  much  Weight  upon 
 the  righteft  Opinions  of  Truth  and  of  Chrift. 
 
 2.  The  fecond  is  this  ^  yTis  impoffible  to  have  clear  Opinions  of  Spiri- 
 tual Truth,    while  we  are  in  this  World.     When  a  Holy  Man  was  Stu- 
 dying to  know  God,  he  Dreamt,  that  he  faw  a  little  Child  at  the 
 Sea-Shore,    labouring  to  empty  the  Sea  with  a  Cockle-Shell-,  and 
 'twas  reprefented  to  his  Thoughts,that  fuch  was  his  Labour  to  ftudy 
 to  comprehend  God  with  his  Understanding.     It  is  impoflible  to  re- 
 present the  Sun,  according  to  its  own  Clearnefs  and  Brightnefs  by  a 
 Cloud.     Our  Understanding  is  but  a  Cloud  5  'tis  at  belt  but  a  Can- 
 dle,   but  an  earthy  Light  :  How  impolhble  is  it  then  to  have  any 
 Notions,  which  Should  with  any  kind  or  degree  of  Clearnefs  anfwer 
 to  the  Truth  itfelP   When  the  Sun  and  Moon  arife,  they  appear 
 not  Bright, but  exceeding  Red}  not  as  they  are  in  themfelves,  becaufe 
 we  fee  them  thro'  a  great  many  earthly  Vapours  and  Mifts.     It  is 
 impoffible  any  Spiritual  Truth  Should  form  any  clear  Notions  of  it- 
 felf  in  our  Understandings-,  becaufe  our  Underftandings  are  earthly 
 Vapours  and  thick  Mifts,  in  which  all  our  Notions  of  Chrift  and  of 
 
 G  g  g  his 
 
.     (4io)  1 
 
 his  Truth  are  formed.  Were  ic  not  a  VaiirThing  for  a  Man  that 
 goes  forth  in  the  Twilight,  when  'tis  impoflibie  clearly  to  difcover 
 any  thing,  to  be  confident  of  every  thing  that  he  fees,  that  he  fee* 
 it  right?  Ail  the  Notions  that  we  have  of  Spiritual  Truth,  they  are 
 but  as  the  Twilight,  none  of  them  can  be  clear :  How  Vain  is  it 
 then  for  any  to  be  too  Confident  of  any  of  them  ?  How  Vain  to  lay 
 too  great  Weight  upon  any  of  them  ? 
 
 3.  The  third  R^jfen  is  this  \  yTis  impojfible  fir  hs  to  have  full  Noti- 
 ons of  any  Spiritual  Truth.     All  our  Notions  and  Opinions  can  be  but 
 broken  Things*,  we  can  have  in  them  but  Pieces,  but  Bits  of  Spiri- 
 tual Truth,  and  but  Utile,  very  little  of  Spiritual  Glory.     It  is  im- 
 poflibie for  us  to  have  a  full  View  of  the  whole  Face  of  Truth  y. 
 Truth  is  Heavenly  and  Divine,  greac  as  God  is:  Is  it  impofuble  to 
 reprefent  God  fully  by  any  one  Piece  of  Created  Excellency  ?  So  im- 
 poflibie is  ic  to  reprefent  Spiritual  Truth  in  our  Underloadings, 
 fully  by  any  Opinion  of  ours.     Our  Souls  are  Spiritual  Things,  and 
 therefore   when  its   reprefented  by  the  Body,   'cis  repuefeuted  by 
 feveral  Pieces,  by  feveral  Members,  becaufe  no  one  Bodily  Thing  can 
 give  you  a  full  Reprefentation  of  the  Soul.     Truth  is  a  Spiritual 
 Thing,  and  Diving?    The  Opinions  and  Notions,  in  which  we  fee 
 it,  are  all  Earthly  Things,  and  Natural  Things :    And  therefore  it's 
 impoflibie  for  any  one  Notion  or  Opinion  to  give  you  the  full  Truth  \ 
 but  we  have  that  little  Truth,   which  we  have  in  a  Thoufand  broken 
 Notions.     Take  heed  then  of  overvaluing  any  Notions. of  thine  ^ 
 or  undervaluing  a  Notion  of  Tiutb,    which  another  Man  hath,  and 
 thou  haft  not.     Thou  haft  but  one  Piece  of  Truth  in  thy  Notions ; 
 perhaps  the  other  Man  hath  the  other  Piece  in  his  Notions.  But  then 
 again,  the  fcme  Truth  may  appear  under  contrary  Notions,  and  in 
 contrary  Opinions.     This  is  the  Glory  of  Spiritual  Things,    that 
 shey  can  cloth  themfelvcs  with  all  manner  of  Earthly  Shapes.     It  is 
 the  Greatnefs  and  Majefty  of  Jefus  Chrift,  that  he  pafFes  thro'  all 
 Forms  and  all  Conditions  j  and  yet  (till  is  the  fame  in  the  midft  of 
 them  all.     Is  there  any  thing  more  contrary  than  a  Crofs  and  a 
 Throne?    And  yet  you  may  fee  the  fame  Jefus  in  both:  One  Man 
 efteemeth  one  Day  above  another:    Another  efteemeth  every  Day  alike^ 
 Rom.  14.  5,  6.     Both  thefe  are  contrary,  and  yet  both  regard  *  Day^ 
 er  regard  not  a  Day  to  the  Lord:  that  is,  both  in  their  Opinions  and 
 Notions  have  the  fame  Apprehenfions  of  the  Glory  of  God,   and 
 both  have  the  fame  aim  to  make  himfelf  a  Spiritual  Sacrifice  to  God. . 
 It  frequently  falls  out,    that  where  two  Saints  have  the  fame  Spiri- 
 tual Senfe  of  fome  Excellency  in  Jefus  Chrift,    and  both  of  them 
 aim  to  exprefs  it :  Yet  both  of  them  exprefs  it  in  contrary  Notions, 
 
 and 
 
(  4U  ) 
 
 and  contrary  Forms  one  to  another,  that  they  cannot  receive  it  from 
 one  another,  nor  bear  one  with  another^  till  they  come  more  inward- 
 ly to  know  one  another,  and  fee  the  fame  Trutb,and  the  fame  Sweet- 
 •  nefs,  which  would  break  forth  in  the  Hearts  of  t  .     thoJ  ic 
 
 would  come  forth  in  feveral  Shapes  there.     But  then  a  [g  may 
 
 pleafe  God,  and  often  doth  pleafe  him  in  the  weak  j  fhailoweffc 
 
 Notions  or  Opinions,  to  communicate  Spiritual  aud  Heavenly  Trea- 
 fure  moft  richly.  How  frequently  doth  it  come  to  pit's,  that  a  poor 
 Man  of  low  Understanding,  all  whofe  Opinions  of  God  and  of  Jefus 
 Chrift  are  but  weak  and  low,  and  dark  Notions,  and  with  a  greac 
 deal  of  Drofs  and  Ignorance  :  Yet  in  theft*  weak,  Jow  and  dark  No- 
 tions of  his,  he  pofleG'es  Jefus  Chrift  more  fully,  he  enjoys  the  Vill- 
 ous of  God  in  his  Spirit,  more  fweetly  and  abundantly  than  that 
 fttan,  whofe  Opinions  are  fo  far  larger,  whofe  Notions  are  far 
 higher  and  righter  of  Jcfus  Chrift.  The  Reafon  of  ic  is  manifeft; 
 becaufe  'tis  not  the  VeiTel  that  makes  you  Rich,  but  the  Treafure 
 that  is  ia  the  Veflel:  and  as  'tis  with  Money,  'tis  not  the  Metal,  but 
 'tis  the  Stamp,  that  gives  the  Value  to  it.  If  the  State  will  fee  fuch 
 a  Stamp  upon  that  Piece  that  is  but  Ten  Shillings,  it  may  pals  for 
 Twenty  :  So  'tis  here,  'tis  not  the  Matter  or  Stuff  of  the  Notions, 
 but  'tis  the  Stamp  of  the  Divine  Glory  of  the  Godhead,  which  is 
 fet  upon  them,  which  makes  them  Rich  and  Precious-,  and  God  may 
 fct  as  much  of  himfelf  and  of  his  Spirit  in  low  Notions,  as  in  the 
 cleared  Apprehenflons. 
 
 4.  But  then  in  the  laft  Place  *,  All  the fe  Notions  and  Opinions  ef  Truth' 
 which  you  have  now^    mufl  be  quite  blotted  out  forever.     This  is  that, 
 that  St.  Paul  tells  US,   I  Cor.   13.  9.  We  know  in  part,  and  we  Prophefte 
 in  fart :  But  when  that  which  is  Perfect  is  come,  then  that .  which  is  in 
 part  fiall  be  done  away.     We  know,    but  ia  part.     All  the  Notions 
 and  Opinions  we  have  of  Spiritual  Things,  and  all  the  Appearances 
 of  Things  ia  our  Under  Handings,  they  are  imperfeft.     All  our  Pro- 
 phecy tags,  and  all  the  Breakings  forth  of  Chrift  in  cur  Apprehenfions, 
 they  are  but  broken  Things 3    when  Jefus  Chrift  ihall  come  in  his 
 own  Form,   and  (hall  make  our  Natural  Underftandings  to  be  Sr 
 ritual  *,  then  all  the  Notions,  and  all  the  Opinions,  and  alt  the  Forn 
 by  which  we  have  receiv'd  Jefus  Chrift  hitherto  in  ouj  Underftand- 
 ings, (hall  vaaiOi  and  be  no  more}  becaufe  Jefus  Chrift  inall  fwallow 
 alj  by  the  Brightnefs  of  his  own  Perfonal  Appearance.     Look  how 
 it  is  in  the  Comings  forth  of  Light.     The  Breakings  forth  of  Chrift 
 in  a  Saint,    they  are  compar'd  to  Light,  that  jhines  to  the  Perfect 
 Day.    When  Light  firft  breaks  out  ia  the  Morning,  you  have  it  \a 
 a  Grey  Colour  j  as  it  goes  on  it  changes  its  Colour  from  Grey  to 
 
 G  g  g  2  Red, 
 
(  412  ) 
 
 Red,  to  Saffron,  and  variety  of  Colours :  but  when  perfect  Light 
 comes,  there  is  no  more  any  Colour  \  all  the  Colours  are  loft  in  the 
 greater  Light.  Such  are  the  Breakings  forth  of  Jefus  Chrift  in  our 
 Underftaadiflgs.  While  our  Underftandings  are  Natural,  the  Ap- 
 pearances of  Jefus  Chrift  are  as  in  Varieties  of  Colours,  in  the  Va- 
 rieties of  Notions  and  Opinions  •,  the  Colours  grow  brighter  and 
 brighter,  the  Opinions  and  Notions  which  we  have  of  Jefus  Chrift 
 grow  clearer,  but  ftUl  they  are  but  Colours:  When  the  Light  comes, 
 when  Jefus  Chrift  (bines  forth  fully  and  in  Perfection,  all  thefe  Co- 
 lours vaniffi,  all  thefe  Opinions  and  Notions  are  quite  loft  in  the 
 Forms  of  them  ;  and  now  it  is  another  Model,  which  you  have  of 
 the  Lord  Jefus's  Appearance.  The  Fafhion  of  this  World,  the  Fafhi- 
 on  of  our  Opinions  and  Notions  are  quite  loft,  and  you  know  it  no 
 more.  Beloved!  .the  Body,  that  now  we  wear,  doth  not  more 
 differ  fro*n\  the  Body  which  we  (hall  have,  when  we  fhall  be  perfect 
 in  Glory  :  The  Seed,  when  it  is  call  into  the  Ground,  doth  not 
 more  differ  in  its  Form,  from  that  Fafhion  which  it  hath  in  its  Root, 
 or  in  its  Leaves  5  than  .thofe  Notions,  which  we  have  of  Jefus  Chrift 
 in  our  Underftandings  now,  do  differ  from  thofe  Notions,  which  we 
 fhall  have  of  Jefus  Chrift,  when  we  £hall  be  made  perfect  and  per- 
 fectly Spiritual. 
 
 And  thus  much  for  the  Reafons  of  the  Point.    The  life  of  it. 
 
 1 .  See  the  Vanity  of  foor  Men  to  fight  one  with  another^  and  kill  one. 
 another  for  their  differences  in  Opinions ;    when  in  the  diverfity  of  Opi- 
 nions,   both  may  poflefs  the  fame  Truth  and  the  fame  Treafure  5 
 when  the  Opinions  of  all  at  the  beft  are  fo  exceeding  Weak  and  Vain, 
 having  far  more  of  Darknefs  than  of  Light,    having  far  more  of 
 Miftake  than  of  right  View.     What  a  Vanity  is  in  the  Children  of 
 God,   to  fall  out  and  quarrel  each  with  other  for  their  Opinion's 
 fake.     We  miftake  exceedingly,    'tis   not  in  our  Opinions,  that  our 
 Holinefs  or  Bleflednefs  lies,    this  is  but  the  VefTel ;  'tis  the  Spirit  of 
 the  Opinion,    that  is  the  Treafure  5,    this  is  but  the  Clotfiing  and 
 Shape,  in  which  the  Subftance  and  Life  delight  todrefs  itfelf.     That 
 Jefus,  who  could  lie  down  in  the  Grave,  and  be  feen  in  the  Form  of 
 a  Dead  Carkafs  j   cannot  the  fame  Jefus,  tho'  he  be  the  Brightnefs 
 of  all  Truth  too,  yet  live  and  communicate  himfelf  to  the  Heart  of 
 Man  in  an  Opinion,  that  feems  but  a  dead  Carcafs ;  in  an  Opinion, 
 that  feems  to  be  as  Darknefs  itfelf,  by  reafon  of  the  WeaknelTes  and 
 many  Contradictions  that  are  in  it?    The  Contefts  of  the  Children 
 of  God  about  Opinions  one  with  another,  when  the  fame  Truth  may 
 dwell  in  all  thofe  Appearances,  (tho'  they  may  be  very  ragged  ones,, 
 very  different  ones)  it  is  as  if  Children  fhould  fall  out  about  their 
 
 Father* 
 
(  4*3  ) 
 
 Father,  when  they  fee  him  in  two  feveral  Suits,  and  one  fhould  fay, 
 This  is  my  Father }  No,  faith  the  other,  that  is  my  Father  in  the 
 Red^  and  noi  he  in  the  Green  :  When  'tis  their  Father,  that  appears 
 to  them  in  thefe  feverai  Habits.  That  which  unites  Saints,  fhould 
 be  that,  in  which  they  (hall  live  together  forever-,  and  that  that  di- 
 vides and  diftinftuifheth  Men  here  below,  (hould  be  that  which  (hall 
 be  Eternally  diftinc't,.  that  is,  not  Opinions  nor  Notions  which  Men 
 have  of  Truth  :,  but  'tis  the  Spirit  and  Subftance  of  it,  that  (hall  live* 
 and  dwell  wich  them.  Halt  thou  Reafon  to  think,  that  the  Subftance 
 of  Truth,  the  Lord  Jefus  dwells  in  any  Man  whatever  his  Opinions 
 be  love  him  ?  Thefe  Opinions  are  but  the  Leaves  and  the  Husks  thai 
 fha'll  fall  to  the  Ground  j  but  the  Truth,  the  Subftance  that  endures 
 forever.  This  is  that,  that  Job  fpeaks  of,  when  he  was  reproach'd. 
 by  his  Friends.  Well,  fays  he,  grant  all  this,  tjiat  all  my  Opinions 
 and  Notions,  areas  contrary  to  Truth  as  may  be,  ye&  you  fhould 
 fay,  feeing  the  Root  dwells  in  him,  let  us  love  him. 
 
 2.  The  fecond  life  is  this :    See  the  Jttft  Judgment  of  God  upon  th* 
 World.     Whence  are  Fightings  and  Wars,    and  whence  have  they 
 been  all  over  Chriftendom,    and  are  like  fo  to  continue ;  but  from 
 Quarrels  in  Differences  of  Opinions  ?  Whence  is  it  that  Men  Quarrel 
 for  their  Differences  in  Opinions,    is  it  not  becaufe  they  lay  the 
 Weight  of  their  Religion  upon  Opinions;  which  are  but  the  Outfido 
 and   the  Drofs,    and  not  upon  that  which  is  the  Truth  itielf,    the 
 Lord  Jefus  and  his  Spirit?  Thus  ftill  God  hath  followed  Idolatry  with 
 War,  and  becaufe  Men  place  their  Religion  and  Excellency  in  that 
 which  is  not  Spiritual  but  Natural,  (their  Opinions  of  Things  and 
 and  Shapes,  by  which  they  take  in  Truth)  therefore  God  gives  up 
 the  whole  Frame  of  Nature  to  Confufion  and  Deftruclion.    'Tis  Jefus 
 Chrift  alone,  who  is  the  King  of  Righteoufnefs,  and  the  King  of  Peace, 
 when  he  fhall  come  and  appear  to  us  in  his  own  Perfon,  (and  that 
 fhall  be  all  our  Righteoufnefs)  and  when  Men  fhall  no  more  place 
 their  Righteoufnefs  in  outward  Forms  and  particular  Opinions }  but 
 in  their  Intereft  in  the  Perfon  of  Jefus  Chrift:    Then  fhall  they  bout- 
 their  Swords  into  Plow-fbares,  and  then  fhall  Jefus  Chrift  be  Kiug, 
 and   bring  Peace  and  Righteoufnefs  among  all  People.     As  Lines 
 draw  near  the  Center,  they  draw  nearer  to  one  another.     Beloved  ?' 
 as  your  Spirits  do  draw  forth  themfelves  from  ail  other  Things,  to 
 anite  themfelves  to  the  Perfon  of  the  Lord  Jefus  alone:  So  will  they 
 draw  nearer  to  one  another,  and  have  Reft  in  one  another, .  And 
 fo  far  as  your  Spirits  do  pitch  themfelves  upon  any  part  on   this 
 fide  Jefus  Chrift,    whether  in'outward  Forms,   or  inward  Opinions 
 and  Notions :,  fo  far  will  your  Spirits  be  divided,  and  be  at  War  one.-, 
 with  another.  3,  The. 
 
(  4*4  ) 
 
 3.  The  third  life  is  this :  Blefs  the  Lord  Jefus,  who  hath  placed  all 
 our  Hopes  of  Happmefs,  arid  all  true  Joy  and  BlefTednefs,  not  in  any 
 thing  that  is  ours,  but  only  in  himfelf  BiefTcd  be  his  Name,  who 
 hath  trade  our  Righteoufnefs  and  cur  Blefiednefs  not  to  depend  upon 
 thofe  Opinions  we  have  of  him,  nor  upon  thofe  Forms  in  which  we 
 worfhip  him,  but  in  the  Godhead  alone,  and  his  Spirit. 
 
 if  it  were  Opinions,  or  outward  Forms,  upon  which  the  Peace  of 
 the  Saints  depended,  then  happy  were  that  Man  that  had  the  great- 
 eft  Wir,  that  was  the  Learned  Scholar  j  for  Opinions  are  Nature's 
 Model  in  our  Undemanding,  by  which  we  take  in  Spiritual  Things, 
 and  therefore  are  advanced  by  Natural  Excellencies.  But  now  Chrift 
 alone  hath  the  Life  of  all  in  his  own  Perfon  \\  thro'  Chriit  alone,  and 
 his  Spirit,  is  all  our  Treafure.  Let  us  blefs  chat  God  and  Father, 
 who  often  leaves  Men  with  high  Notions,  and  large  Comprehensions 
 of  Things,  having  a  great  deal  of  Light  of  their  own,  in  the  <iark  ; 
 when  poor,  ignorant,  low-capacitated  Men  walk  in  the  Light  and 
 Sunfhine.  How  often  do  thofe,  that  come  with  large  Veffels,  go 
 away  empty  -7  when  the  poor  Man,  with  his  little  Veffei,  is  full  of 
 the  Light  of  God,  and  the  Joy  of  God  overflows? 
 
 And  thus  much  for  this  Point,  and  this  Part  of  my  Text.  I  (haft 
 fpeak  a  little  of  the  fecond  Part,  which  is  the  Reafon,  Why  (Iwuldfi 
 thon  deftroy  thyfelff  And  from  that  I  ihall  raife  this  Dodrin. 
 
 Doft.  The  Definition  of  Man  ev£r  proceeds  from  himfelf,  by  an  over- 
 weening Efteem  of  the  Out  fide  of  Things.  Thy  Deftrittlion  is  of  thyfelfj 
 faith  the  Holy  Ghoft,  but  thy  Salvation  is  of  me.  There  you  have  a 
 ■Diftin&ion  between  God  and  Man.  Man  is  the  Lord  of  the  whole 
 Creation,  and  fo  comprehends  the  whole  Frame  of  Creatures  within 
 himfelf.  God  in  his  own  Perfon,  the  Lord  Jefiis,  is  the  new  Crea- 
 tion. Man  is  the  Image  of  God,  not  God  himfelf.  He  is  the  Image 
 of  God,  divided  from  God  himfelf,  who  then  is  but  the  Outfide  on- 
 ly, God  in  himfelf  is  the  only  inward  hidden  Subftance  of  all  Things. 
 3Tis  not  Man  in  his  bodily  Practices  and  Forms  only,  that  is  the  Out- 
 fide  of  Things  •,  but  'tis  the  inward  Frame  of  his  Soul  too,the  Work- 
 ings of  that,  and  the  Forms  of  Things  there,  that  are  but  the  Out- 
 fide of  Things.  For  the  whole  Man,  both  Soul  and  Body,  is  but  the 
 .  Image  of  God  \  and  'tis  God  himfelf  that  is  the  inward  Subftance  and 
 Truth  of  all.  Man  perifrYd  at  firft  for  overvaluing  himfelf,  the 
 Image  of  God*,  and  by  adoring  the  Outiide  of  Glory  there,  and  not 
 pSffiag  on,  and  piercing  thro'  that,  to  come  to  the  Tree  of  Life,  to 
 come  to  the  Life  and  Subftance  of  Glory  itfelf,  as  it  is  God.  All  the 
 Mifery  and  Sin  of  Man  fprings  from  Idolatry.  So  the  Apoftle  as 
 large  declares,  Rom,  1.  where  fpeakiug  of  Man  ia  the  uaiverfal  Con- 
 templation 
 
(  4*5  ) 
 
 templation  of  the  Nature  of  Man,  he  gives  you  this  Hiftory  of  him. , 
 When  God  made  up  the  World,  he  give  unto  Man  3n  Irn3ge  of 
 himfelf,  the  Outfide  of  himfelf,  in  the  Things  of  this  World.  Then 
 Man  he  knew  God,  he  had  .a  Knowledge  of  God,  that  is,  in  his  Out- 
 fide, m  this  external  Image  of  God,  which  is  this  Creation.  B 
 Man  now,  when  be  thus  knew  God,  Gloriffd  him  not  as  God,  that  is, 
 he  did  not  look  beyond  this  to  the  Subftauce  of  Glory  in  God  him- 
 felf. He  did  not  attribute  all  Praife,  all  Glory,  all  Excellency*  unto 
 God  himfelf  ',  but  did  give  the  Glory  due  to  God  to  this  Image  of 
 Things  in  this  World,  and  this  was  Idolatry  :  and  for  this  God  gave 
 him  up  to  vile  Lujls,  to  all  forts  of  Corruptions  and  Abominations,  in 
 which  he  works  oik  his  own  Damoiation.  In  2  Cor.  1 1.  3.  the  Apo- 
 ftle  at  the  beginning  of  the  Chapter  warns  the  Saints,  that  they  be 
 HOC  corrupted  from  the  Simplicity  of  the  Gofpel,  as  Eve  was  corrupted 
 from  the  Simplicity  of  the  Gofpel,  after  this  manner;  when  (he  was 
 drawn  from  looking  with  a  (ingle  Eye  upon  God  alone,  and  was 
 tempted  to  look  upon  the  Oucfide  of  the  Glory,  which  breaks' forth 
 in  the  Creatures,  and  to  be  taken  with  that.  And  we  are  corrupted 
 by  the  World  from  the  Simplicity  of  the  Gofpel,  and  drawn  to  the 
 fame  kind  of  Idolatry  -,  when  inftead  of  keeping  onr  Eyes  perpetu- 
 ally fixe  upon  the  Perfon  of  Chrift,  and  God  himfelf,  we  are  taken 
 with  the  Outfide  and  Form  of  any  thing  elfe.  In  1  Joh.  5.  21.'  John 
 tells  the  Saints,  that  they  are  in  him,  who  is  the  true  God,  and  Eternal 
 Life.  Little  Children,  faith  he,  take  heed  of  Idols  :  plainly  teaching 
 them  thus  much,  that  whenfoever  they  ftep  but  an  Hair's  Breadth 
 from  the  Perfon  of  Chrift  himfelf  in  their  Spirits,  as  he  is  in  himfelf 
 the  true  God  and  Eternal  Life,  and  lay  any  Weight  on. this  fide  this. 
 Eternal  Subftance,  they  fall  into  Idolatry  :,  and  whatfoever  it  is  they 
 value  now,  tho*  the  beft  Form  Chrift  can  be  worftip'd  in,  if  it  be 
 not  Jefus  Chrift,  it  is  an  Idol,  which  they  magnifie.  And  thus  you 
 fee  the  Proof,  and  tne  P^eafon  of  the  Point,  that  Man's  Deftrudtion 
 comes  by  laying  too  much  Weight  upon  the  Outfide  of  Things. 
 
 The  life  of  it  is  to  teach  us  to  know  and  be  inform'd  in  the  Death 
 and  Refut  re&ion  of  the  Lord  Jefus.  The  Force  of  ChriJPs  Death  lies 
 in  this,  in  Crucifying  the  whole  Frame  of  Nature,  and  the  Building  of  the 
 whole  Creation.  Therefore  when  jefus, Chrift  wds  upon  the  Crofs, 
 the  whole  Frame  of  Nature  fufFer'd  ;  the  Sun  grew  black,  the  Hea- 
 vens were  cover'd  with  Darknefs,  to  teach  us  that  the  Crofs  was  to 
 be  the  DiQblution  of  ail  Things :  And  Jefus  Chrift  himfelf  faid,  h  is 
 finiJJSd,  it  is  done,  all  Things  are  at  an  End  ;  and  St.  Pad  glories  in 
 the  Crofs  of  Chrift,    by  which  he  is  Crucify'* d  to  the  World,    and  the  World 
 
 to  him,  that  is,  in  which  the  whole  Frame  of  Nature  is  confounded, 
 
 and, 
 
I 
 
 (416) 
 
 and  brought  to  nothing  before  him  \  that  he  no  more  lives  by  the  j 
 
 Xife  of  Man,  and  no  more  takes  in  the  Communications  of  God  by 
 the  Manifestations  of  the  Creature  j  but  all  thefe  Things  are  perfect- 
 ly diflblvU 
 
 The  Reafons  of  this  Death  of  Chrift  are  thefe :  All  the  Creatures 
 -are  as  Garments  upon  God.  Thou  elotheft:  thyfelf  with  Light  as  with  a 
 Garment,  And  as  they  are  Garments,  fo  they  are  Veils  and  Clouds 
 upop  the  Glory  of  God.  The  Death  of  the  Lord  Jefns  diffolves  the 
 whole  Creation,  that  it  may  uncloth  the  Godhead,  that  it  may  take 
 off  his  Garment  from  him,  And  this  Reafon  God  himfelf  implies, 
 when  in  the  Pfalms  the  Holy  Ghoft  fpeaks  to  God,  and  faith,  Thou 
 Jhalt  change  them  as  a  Garment  ',  that  is,  thou  malt  put  them  off  as  a 
 Man  puts  off  his  Garment.  This  is  the  Death  of  Jefus  Chrift,  to  take 
 away  the  out  fide  of  Things  from  us,  and  to  diffolve  the  whole  Strength  of 
 the  Creature  among  us,  that  Chrift  may  be  all  in  all.  And  then  the  Re* 
 furretlion  of  Jefus  Chrift  lies  in  thi>  to  live  in  the  immediate  Glory  of 
 God.  And  this  Refurre&ion  of  Chrift,  in  the  Form  of  it,  the  Apo- 
 ille  exprefleth,  Rom.  6.  10.  In  that  he  died,  he  died  unto  Sin  once  ;  but 
 in  that  he  lives,  he  lives  unto  God.  That  is,  all  the  Life  that  he  hath 
 by  the  Redirection,  it  is  in  God  alone,  and  'tis  in  God  :  God  in 
 himfelf  is  all  in  all  to  him.  So  faith  he,Reckonye  your/elves  to  be  dead  to 
 Sin,  hut  alive  to  God.  In  refpeft  of  Sin  be  not  alive  in  any  wife,  but  in 
 refpect  to  God  alone,  that  there  may  be  no  Life,  but  the  Glory  of 
 God  in  your  Souls ;  as  St.  Raul  faith,/  am  dead,  but  'tis  Jefus  Chrift  that 
 lives  within  me.  And  Beloved,  thus  dying  to  the  Outlide  of  Things, 
 to  the  Forms  of  Things  in  the  Creature,  and  thus  rifing  again  to  the 
 Truth  of  Things  in  God  •,  thus  fhall  you  be  freed  from  Sin  and  from 
 Deftru&ion,  and  thus  you  fhall  attain  Holinefs  and  Salvation  :  Thus 
 you  mail  be  free  from  Sin  -,  for  he  that  lives  no  more  to  the  Outfide 
 of  Things,  he  is  no  more  capable  of  Sin,  becaufe  the  Strength  of 
 Sin  lies  in  this,  to  be  tempted  no  more  to  fet  our  Hearts  upon  the 
 Outfide  of  Things,  and  neglecl  God  himfelf.  And  being  freed  from 
 Sin,  we  are  delivered  from  Death  and  Deftru&ion  too  ;  for  Death 
 follows  Sin  -,  and  then  live  by  the  Refurre&ion  of  Jefus  Chrift,  that 
 is,  live  immediately  upon  God  ;  there  we  have  Bleffednefs  and  Life 
 for  even  There  we  have  Bleffednefs,  when  we  live  in  the  Glory  of 
 God,  without  any  Mixture  at  all.  This,  Beloved,  is  the  way  to 
 be  preferv'd  from  Deftru&ion:  This  is  the  way  to  partake  of  Salva- 
 tion, not  to  take  the  Outfide  of  Things,  in  which  is  Idolatry,  Sin 
 and  Death}  but  to  live  upon  God  himfelf,  dying  to  all  Things  by 
 the  Death  of  Chrift,  and  riling  with  Chrift,  riling  above  all  Crea- 
 tures, to  live  and  remain  in  the  Glory  of  God  alone. 
 
 FIVE 
 
(  4l7  ) 
 
 Five  Qyeftions  Anfwcfdr 
 
 Qiieft;  i.  WT  H dT  is  the  Nature  of  theVnion  between   Chrifi  and 
 
 yV  the  Sod? 
 
 Anfw.  A  full  Anfwer  lies  within  a  little  Compafs  in  the  Scripture, 
 He  that  is  joyrfd  to  the  Lord,  is  one  Spirit,  i  Cor.  5.  1 7.     la  the  Lan- 
 guage of  the  Scripture  all  that  is  Withering  and  Fading,  and  fo  Cre- 
 ated, and  fo  a  part  of  the  firft  Creation,  is  Flefh  :    The  Spirit  oppo- 
 fed  to  Flefh  is  incorruptible,  the  clear  Light  of  the  Glory  of  Gcd, 
 as  it  fnines  in  the  Face  of  Chrift,  and  of  God  :    The  true  Saint  is 
 this  Spirit,  which  hath  the  Light  of  Life  above  all  Shadows,  and  fo 
 Eternity,  in  itfelf.     This  Saint  is  one  Spirit,  as  Chrifi  is  one  Spirit, 
 comprehending  all  Things  after  a  Spiritual,  Divine  and  Eternal  man- 
 ner  in  itfelf.     It  is  fprung  forth  from  Chrift  In  Eternity,    as  he  is 
 the  Eternal  Spirit,  in  its  Birth  -,  it  is  joyn'd  to  him  into  one  Spirit, 
 by  a  Spiritual  Marriage :    Thus  it  is  the  Heavenly  Eve  to  the  Hea- 
 venly Adam,  his  Sifter,  Daughter  and  Bride  \    Thefe  two  are  one 
 Spirit  in  two,  and  two  Spirits  in  one.     Thus  a  Saint  is  one  Spirit 
 with  Chrift,  as  he  is  a  Spirit,  the  fame  yesterday,  to  day,  and  for  ever. 
 This  is  the  Union  between  Chrift  and  a  Saint,    a  Spiritual,  Eternal 
 Union,  where  the  higheft  Unity,    that  of  the  Eternal  Spirit,  is  th« 
 Band  of*the  Unity.     The  Life  of  this  Spirit  is  caiPd  a  New-Birth^ 
 in  refpecl  to  its  Appearance  in  Flefn,  thro5  the  Natural  Spirit :  Bui 
 it  is  a  RefurreBion,   as  this  Eternal  Spirit,  veil'd  with  Flefh,  at  the 
 Creation^  Slain  and  Buried  in  Flefh  at  the  Fall,  Revives  and  Springs 
 again  in  Flefh  at  our  Converfion.     It  is  expreft  by  our  Union  with 
 -Chrift,  becaufe  Chrift  in  the  Spirit,  and  this  Spirit  ever  fpring  up, 
 and  appear  together. 
 
 Queft.  2.  Whether  the  Separation  from  Chrifi  by  Sin  be  Eternal? 
 
 Anfw.  This  Queftion  is  already  anfwer'd  in  the  former.  Sr.  Pa-.il 
 faith,  Gat.  3.  17.  concerning  the  Gofpel  in  the  Promife  to  the  Seed  and 
 the  Law  ;  that  which  came  fo  long  after,  cannot  difanul  that  which 
 was  firft.  Chrift,  as  one  in  the  Unity  of  the  Eternal  Spirit,  com- 
 prehending in  himfelf,  in  one  Spiritual  arid  Heavenly  Body,  all  Spi- 
 rits, all  the  Sons  and  Works  of  God,  in  as  much  as  he  is  the  firft  and 
 full  Image  of  the  Inviilble  God,  is  the  Seed  of  the  whole  Creation ; 
 To  this  Seed,  and  to  all  Things,  as  they  lie  in  this  Seed,  is  the 
 Promife  of  trje  Gofpel  made.  The  Union  between  Chrift  and  a  Soul, 
 and  a  Saint  in  this  Seed  is  from  Eternity,  and  fo  Eternal,  without 
 
 H  h  h  Beginning 
 
(  *i8  ) 
 
 Beginning  or  End.  Thefe  two  Spirits,  the  Bridegroom  and  the 
 Bride,  as  they  are  above  in  the  Spirit,  and  in  Eternity,  are  unchang- 
 able.  Their  Changes  are  only  below  in  theFlefh,  whereas  theFlefli, 
 they  have  their  Beginning  and  End.  The  Separation  by  Sin  in  the 
 Flefh,  came  in  for  a  Seafon  only,  to  heighten  the  Joys  and  Glories 
 of  this  Marriage  Union.  So  Sr.  Paul  faith,  The  Law  came  in  by  the 
 by,  in  courfe  of  the  defign  of  Eternal  Love,  that  Sin  might  abound, 
 that  where  Sin  had  abounded,  Grace,  which  is  the  Love,  Joy,  and  Glo- 
 ry of  this  Union,  might  fu^er  abound,   Rom.  5.  20.  4 
 
 Queft.  3.  What  thofe  Rests  are,  from  which  we  may  fall,  which  feem 
 to  be  fignify'd  ?  thb.  6.  4,  5.  &c.  | 
 
 Anfw.  The  Right  is  the  Meafure  and  D  fcovery,  as  of  itfelf,  fo 
 alfo  ot  that  which  is  not  right :  You  have  here  the  true  Reft  defin'd 
 with  as  much  Clearnefs,  as  in  any  place  of  the  Scripture  :  The  true 
 Reft  of  a  Saint,  is  exprefs'd  by  the  Reft  of  God,  in  his  CelTation  from 
 his  own  Works.  This  Reft  confifteth  of  two  Parts.  1.  There  is  a 
 CefTation  from  the  Works  and  Working  of  God  himfelf  in  ail  Cre- 
 ated Forms:  For  thefe  are  Shadows  only  of  him,  Veils  upon  him, 
 his'Difguifes  and  Confinements.  2.  There  is  a  Return  of  all  thefe 
 Wrorks,  in  which  Return  God  afcends  in  them,  and  together  with 
 them,  into  the  Freedom  of  his  own  Naked,  Divine  Form,  his  Eter- 
 ternal  and  EiTential  Beauties.  This  alfo  is  the  Reft  of  a  Saint,  when 
 Dying  together  with  Chrift  even  to  the  Life,  to  all  the  Appearances 
 of  Chrift  in  every  Form  of  this  Creation;  he  rifeth  alfo  together 
 with  Chrift,  into  the  Ecernal  Spirit  and  Glory  of  God  -,  wliere  he  is 
 now  capable  of  feeing  him  as  he  is,  and  being  like  him  in  the  Hta~ 
 venly  Image,  in  which  he  is  the  Firft  and  the  Laft,  the  Beginning 
 and  the  End  of  all  Things.  This  is  the  proper  Form  of  a  Saine, 
 which  a  Saint  puts  on,  by  putting  on  Jefus  Chrift  •,  in  which  a  SainE 
 is  one  Spirit  with  Chrift,  the  Form  of  God  in  the  Spirit,  and  in  Eter- 
 nity. In  this  alone  is  a  Saint  Eternally  the  fame,  returning  thither 
 at  laft,  where  he  was  at  firft,  and  where  he  is  above  all  Change. 
 This  is  that  which  is  fpoken  of  our  Lord  Jefus  in  his  Myftical  Fer- 
 fon,  and  fo  of  every  Saint,  as  he  is  a  Member  of  Chrift :  No  one 
 afcendeth  up  into  Heaven,  but  he  who  came  down  out  of  Heaven,  the 
 Son  of  Man,  who  is  in  Heaven,  Joh.  3.  13.  Every  Reft  in  any  other 
 Form  below  this,  in  any  Created  Form,  how  Glorioufly  foever 
 heightned  by  the  Law  or  Letter  of  the  Gofpel*  muft  certainly  lofe 
 itfelf  either  in  llnreft  and  Trouble,  or  in  the  Infinite  Sweetnefs  and 
 Joy  of  this  Reft  in  the  Bofom  of  the  Uncreated  Glory.  Thefe  are 
 the  Refts  figured  by  the  Sabbath  in  the  beginning  of  the  Creation,  as 
 it  was  Temporary,a  particular  Day,  the  Type  only  of  the  true  Reft, 
 
 which 
 
(  4»9  ) 
 
 which  is  our  Jefus  in  the  Spirit,  in  that  Glory  of  the  Heavenly 
 Image,  which  is  llniverfal  and  Eternal,  filling  all  Time,  {Wallow- 
 ing up  all  Time  into  kfclf.  This  was  alfo  figur'd  by  the  Land  of 
 Canaan,  a  particular  and  bounded  Land,  the  Type  of  our  own  Hea- 
 venly Country,  above  all  Place,  filling  all  Place,  (wallowing  up  all 
 Place  into  its  own  unbounded  Fulnefs.  Here  we  were  Born,  hither 
 we  return,  and  here  alone  we  abide  for  ever. 
 
 Queft.  4.  What  was  the  Sin  by  which  the  Angels  fell? 
 Anfw.  St.  Jude  inftrufrs  US  in  this,  v.  6.  The  Angels  which  kept  not 
 their  firfl  Eftate,  but  left  their  own  Habitation.     The  firft  Eftate  is 
 in  Greek,  The  firfl  Principle.     The  fame   Word  is  us'd,    Revel.   1. 
 Where  Jefos  Chrift   is  call'd  the   beginning   of  the  Creation   of  God. 
 The  Lord  Jefus  was  the  Head  of  the  firft  Creation,  as  he  came  forth 
 together  with  his  Heavenly  Image,    and  the  EfTential  Glory  of  his 
 Godhead,  hito  a  Shadowy  Image  or  Figure  of  his  Divine  Beauties : 
 Both  thefe  he  united  in  one  Perfbn  -7  Co  that  the  Heavenly  and  Eter- 
 rial  Glory  was  the  Principle  or  Beginning,  and  the  proper  Habitation 
 of  the  Earthly  or  Shadowy  Image.     Our  Lord  Jefus  in  this  Shadowy 
 Image,    as  ic  beareth  the  Figure  of,  and  fubfifteth  in  the  Heavenly 
 Image,  was  the  firft  Principle,  and  proper  Habitation  of  the  Angeli- 
 cal Nature.     Thofe  Angels  who  fell  by  Sin,    afpiring  to  have  in 
 themfelves  the  Principle  of  their  own  Being,  and  in  their  own  pro- 
 per Image  to  be  an  Habitation,    a  Defence  or  Entertainment,    a 
 Glory  to  themfelves  •,  thus  kept   not  their  firft  Principle,    but  teh 
 their  own  Habitation,  the  Earthly  and  Shadowy  Image,  in  the  Per- 
 fbn of  Chrift,  where  the  Perfon  itfelf,  which  is  God  in  its  EfTential 
 and  Unchangable  Form,  was  the  Principle,  and  the  Habitation  of  its 
 own  Shadow  or  Figure  in  the  Earthly  Image. 
 
 Queft.  5.  What  thofe  Spirits  in  Prifon  were,  to  which  Chrifl  went  and 
 Preached  by  his  Spirit  j  who  were  fome times  difobe  client  in  the  Times  of 
 Noah?  r  Pet.  3.  19,  20. 
 
 Anfw.  The  Papifts  endeavour  to  eftablilh  their  Purgatory  upon 
 this  Scripture,  The  Proteftants  give  this  plain  Senfe  of  it,  that 
 Chrift,  who  was  always  the  fame  in  the  Spirit,  by  that  Spirit  in  the 
 Miniftry  of  Noah,  preach'd  to  the  difobedient  World  before  the 
 Flood  \  which  World  was  thofe,  whofe  Spirits  are  now  imprifon'd, 
 and  lie  in  Chains  of  Darknefs  below  with  the  Devil.  But  the  Con- 
 nexion, the  Order  of  the  Words,  fome  particular  ExprefTions  In 
 them,  may  feem  to  impart  another  Senfe.  Immediately  before, 
 Relation  is  made  of  Chrift  dying  in  the  Flefh,  and  being  quick*  ed  in 
 the  Spirit.  To  this' Death  in  his  Flefh,  and  Life  in  his  Spirit,  feem- 
 eth  to  beannex'd,  as  an  immediate  Confequence,  his  going  to  Preach 
 
 H  h  h  2  to 
 
(  4*°  ) 
 
 to  theft  Spirits.  Thiefe  Spirits,  by  the  Order  of  the  Words,  may 
 appear  to  have  been  then  inPtifon,  when  he  went  and  Preach'd  to 
 them.  That  Emphatical  Word  of  their  having  been  fometimes,  or 
 once  difobedient^  may  be  thought  to  imply  this  twofold  Senfe  ;  that 
 the  Time  of  their  Difobtfdience  was  diftipft  from  this  Time  of  their 
 being  Pi -eaclvd  unto  by  Chrift  in  the  Spirit  •,  that  thofe  Times  difFer'd 
 thus,  then  indeed  Difobedient,  but  now  Obedient.  The  Scripture 
 alfo  may  be  Interpreted  to  make  a  difference  of  the  Tim  ft  of  Noah, 
 and  his  Miniltry,  under  which  they  were  Difobedient ;  and  this  Time 
 of  drift's  Coming  in  his  own  Perfon,  as  he  lrv'd,  and  was  rifen  in 
 the  Spirit,  to  Preach  unto  them.  Then  the  Words  feem  plainly  to 
 exprefs  it,  That  Chrift  in  the  Sprit  preacWd  unto  themes  they  were  Spirits, 
 unclothed  of  Flefii.  This  Senfe  feerns  to  receive  a  Confirmation  from 
 that  which  follows  a  little  after,  Chap.  4.  5,  6.  Who  fliall  give  an  Ac- 
 count to  him,  who  is  ready  to  Judge  the  Quick  and  the  Dead,  For  this 
 Caufe  was  the  Gofpel  preached  to  them  that  are  Dead,  that  they  might 
 be  judged  according  to  Men  in  the  Flcfli,  but  live  according  to  God  in  the 
 Spirit.  The  Dead  judg'd  by  Chrift,  are  oppos'd  to  the  Quick, 
 the  Living,*and  io  fcem  to  be  unbodied  Spirits.  The  Dead  here, 
 to  whom  the  Gofpel  is  preach'd  by  the  immediate  and  clear  Con- 
 nexion, appear  neceiTarily  to  be  the  fame  Dead  Spirits  below  in  Pri- 
 fon.  That  Particle  alfo,  For  this  Caufe  was  the  Gofpel  preached  alfo  to 
 them  that  are  Dead,  feemeth  capable  of  no  other  Senfe  than  this,  thaG 
 The  Gofpel  was  preached  by  J  efts  Christ  at  his  Death  and  Refurretlion, 
 to  the  Spirits  of  the  Dead  below.,  as  well  as  to  the  Living  above  on  the 
 Face  of  the  Earth*  For  to  this  alfo  the  judging  of  them  is  apply'd 
 by  the  Miniflry  and  Power  of  the  Gofpel,  thofe  Spirits  below  in 
 Prifon,  which  remain  Hill  in  their  Shades  and  Chains  of  Darknefs, 
 the  fhady  Figures  of  Flefhly  Things,  the  fliady  Life  and  Loves  of 
 Men  in  Flefh,  are  now,  by  the  Coming  of  Jefus  Chrift,  in  the  Power 
 and  Spirit  of  the  Gofpel  to  them  fo  judg'd,  that  this  Day  of  the 
 Lord,  in  the  Light  of  his  Glory,  thus  breaking  in  upon  them,  is  as  a 
 Fire  trying  and  refining  them  :  It  is  a  Baptifm  of  Fire,  and  of  the 
 Holy  Ghoit,  by  which  that  that  remains  upon  thefe  Spirits  of  Man, 
 of  Flefh,,  of  the  firft  Adam,  of  this  Creation,  as  their  Stains  and 
 Pollutions,  is  purg'd  away,  and  that  Eternal  Life  of  God  in  the  Hea- 
 venly Spirit,  which  is  their  firft  Principle,  and  the  Seed  at  the  Bot- 
 tom of  every  Created  Spirit,  now  fpringeth  up  in  them,  and  bring- 
 eth  forth  itfelf  into  its  own  incorruptible  Form  and  Fruit,  thro' 
 their  whole  Perfons.  This  Senfe  feems  to  receive  a  clear  Confir- 
 mation from  that,  of  the  Gofpel,  where  Jefus  Chrift  fpeaks  of  going 
 into  HelUFire,  gives  this  account  of  it:  For  every  Sacrifice  muft  be  fea- 
 
 forfd 
 
(  4*1  ) 
 
 fon'd  with  Salt,  and  every  Man  be  falted  with  Fire,  Mark.  9.  49.  it 
 you  compare  thefe  two  Scriptures  with  Rom.  11.  diligently  pe- 
 tus'd,  perhaps  you  will  find  Oiis  clearly  refulting  from  it.  1.  That 
 all  Spirits  have  their  proper  Seafons  of  the  Coming  of  the  Eternal 
 Word  to  thern,  to  call  them  out  of  their  Graves,  into  the  Life  and 
 Glory  of  God,  their  own  firfi,  proper,  Eternal  Principle  and  Habita- 
 tion. 2.  .That  the  old  World,  which  perifh'd  by  the  Flood,  lay  in 
 Prilon,  till  the  firft  Coming  of  Chrift  ;  and  that  thofe  Spirits  were 
 brought  forth  into  the  Liberty  of  the  Glory  of  Sons  to  God,at  the  firft 
 Refut  re&ion,  the  Refurreclion  of  Chrift  in  his  own  Perfon  :  That  tha 
 Generality  of  the  Nation  of  the  Jews,  who  began  to  be  calFd  imme- 
 diately after  the  Flood,  and  were  the  peculiar  People  of  God,  til] 
 the  firft  Appearance  of  Chrift,  lie  in  Prifon  till  his  fecond  Appear* 
 ance*,  when  they  alfo  fhall  return  to  their  Borders,  when  all  Ifrael 
 Jhall  be  favyd,  and  the  Return  (hall  be  as  Life  from  the  Bead.  The 
 Ground  of  this  their  Salvation  is  in  that  Chapter  exprefs'd  to  be  this, 
 That  the  Root,  and  the  firfi  Fruit  was  Holy,  therefore  the  Branches  and 
 the  Lump  fiall  be  fo  too  -,  that  tho'  they  were  caft  off,  according  to  the 
 prefent  Election,  or  the  prefent  Seafon,  yet  they  were  ftill  beloved 
 for  the  Father's  fake.  St.  Paul  brings  this  to  a  large  Compafs  of  the 
 whole  World,  both  Jews  and  Gentiles,  fealing  this  Myftery  with  this 
 Conclufion,That  God  by  various  VicilTitudesj^//^  up  all  under  Vnbelief, 
 that  he  may  have  Mercy  upon  all.  Then  he  lofeth  himfelf  in  the 
 Admiration,  Adoration,  of  this  unfearchable  Myftery,  terminating 
 all  Thoughts,  Contemplations,  all  Hopes  and  Happinefs,  all  Divine 
 Operations,  Counfels  and  Truth  in  this,  of  him,  and  thro'  him,  and 
 to  him  are  all  Things ;  to  whom  be  Glory  for  ever,  Amen.  Here  alfo  Ii 
 do  gladly  terminate  all  my  Light,  Life,  Love  and  Joy  \  fo  alfo  my 
 prefent  Difcourfe, 
 
 A  N 
 
(  4*2  ) 
 
 i 
 
 A  N 
 
 EXPLICATION 
 
 O  F    T  H  E 
 
 TRINITY 
 
 IN 
 
 Three  SECTIONS. 
 
 i  i  «  ■■ 
 
 SECT.    I. 
 
 God  is  a  Trinity. 
 
 I  Shall  endeavour  to  eftablifh  this  by  four  Propofltions. 
 I.  Prop.  God  is  the  Firft,  and  tnoft  Perfett  Unity.  I  will  illu- 
 ftrate  this  by  thefe  Steps. 
 i.  Everything,  that  is,  fo  far  as  it  is,  is  One.  Multitude  itfelf  were 
 not,  if  it  were  not  One,  one  Garden  of  Flowers,  one  Confleilation 
 of  Stars,  one  AfTembly  of  Men,  one  Choir  of  Angels ;  Diviflon  and 
 Separation  is  Privation  and  Diflblution.  That,  which  is,  being  di- 
 vided, is  no  more  the  fame. 
 
 All  Beauty,  Mufick,  Life,  Joy  of  Life  in  Senfe,  or  with  intelje&u- 
 al  Spirits  ;  all  Good,  which  confifts  in  Suitablenefs,  all  Truth,  all 
 Proportions-,  in  a  word,  Harmony,  which  is,  or  makes  all  thefe,  is 
 fuch,  by  being  One. 
 
 2.  All 
 
(  4*3  ) 
 
 2.  All  Things  that  are  One,  are  One  by  an  Vnity.  It  is  the  Form 
 which  gives  the  Nature,  Name  and  Diftinction  to  each  Thing: 
 White  Things  are  white  by  Whitcnefs,  fweec  Things  are  fweet  by 
 Sweetnefs.     Every  Thing,  that  is  One,  is  One  by  an  Unity. 
 
 3.  Every  imperfecl  Vnity  fab fi ft s  in,  and  by  a  pes  feci  Vnity,  Imper- 
 fection is  a  Privation,  an  imperfect  Unity,  fo  far  as  it  is  imperfect, 
 is  no  Unity  :  So  far  then  as  it  is  an  Unity,  it  is  fuch  by  its  immedi- 
 ate Dependence  upon,  by  the  moft  intimate  Prefence  of  a  perfect 
 Unity.  Every  Part  of  a  Whole  huh  its  Being,  Beauty,  Place,  Vir- 
 tue and  Motion  from  the  Whole.  The  Whole  is  a  Whole  by  an 
 Unity.  Each  Particular  Whole  is  a  Part  of  the  Univerfal  and  molt 
 Perfect  Whole  :  This  is  fuch  by  the  Supreme,  the  Firft,  the  moft 
 Perfect  Unity.  Ail  Ddlres,  all  Appetites,  all  Virtues,  all  Vices,  all 
 Things  in  Heaven,  Earth  or  Hell,  difcover.tbe  Senfe  of  this  Unity, 
 as  the  Seed  at  the  bottom  of  them  all,  while  they  all  afpire  unio  the 
 PoflelTion  and  Fruition  of  all  Things  within  themfelves  in  the  moft 
 perfect  and  undivided  Unity.  Divine  Love,  Wifdom,  Virtue,  Co- 
 vetoufnefs,  Luff,  Ambition,  all  aim  at  this  Mark  -7  che  firft  by  a  true 
 Light,  the  laft  miftake  it  in  the  Dark. 
 
 4.  Thts  Perfecl  Vnity  is  the  Firft  of  all  Things.  There  cannot  be 
 many  Things  without  a  Duality.  An  Unity  neceflarily  antecedes  a 
 Duality,  and  all  Numbers.  Alt  Numbers  Uq  originally  in  an  Unity: 
 From  this  they  flow,  being  composed  by  the  Unity  from  its  Pleni- 
 tude or  Fulnefs,  multiplying  irfel-  i  kto  many  Unities,  and  in  the 
 Re-union  of  thefe  M  rryii  g  itfelf  again  to  itfelf.  This  Firft  and 
 moft  Perfect  Unity,  the  Firft,  the  Fountain  of  all  Numbers,  and  ib 
 of  all  Forms  of  Things,  which  arecompos'd  by  myftical  Numbers, 
 is  that  ever  Blelftd  only  true  God  :    This  is  my  firft  Proportion. 
 
 2.  Prop.  God,  by  being  a  Perfect  Vnity,  is  fofitively,  perfeclly  Infinite. 
 Unity  and  Infinitnefs,  in  Truth,  iignifie  the  fame  thing;  one  by 
 way  of  Affirmation,  the  other  of  Negation. 
 
 An  entire  Unity  trapfcendeth  all  Diviflon,    all  Compofition,   and 
 fo  ail  Bounds.     That  which  is  bounded  is  made  up  of  different  Parts  \ 
 fome  more  inward,    as  nearer  to  the  Center-,    fome  more  outward, 
 remote  and  extreme,  where  the  Whole  is  bounded. 
 
 An  abfolute  Unity  is  uncapable  of  being  bounded  from  within,  or 
 from  without.  Being  Simple,  Pure,  Unmixt,  it  is  every  where  it- 
 felf and  the  fame,  eq-nily  within  itfelf,  eqnally  remote  from  at>y 
 thing  foreign,   from  any  Limit  of  Beginning  or  End. 
 
 An  entire  Unity  cannot  be  bounded  from  any  thing  within  \  for 
 then  it  muff  be  divided  into  different  Principles,  Powers,  Forms  or 
 Parts,  fome  bounded,  others  bounding.    It  mult  alfo  have  in  itfelf 
 
 its 
 
(  +H  ) 
 
 its  Diverfities  and  Diflimilitudes  in  its  Approximations  to,  or  Re~ 
 raoteneffes  from  its  Limits. 
 
 An  entire  .Unity  is  uncapable  of  being  bounded  by  any  thing  from 
 without.  An  abfolute  Unity  comprehendeth  all  Things  in  the  moll 
 eminent  and  tranfcendent  manner  within  itfelf.  If  there  were  any 
 thing  without  this  Unity,  there  would  be  an  Agreement  between 
 this  Unity,  and  that  foreign  Being,  in  Being,  in  as  much  as  both  are; 
 there  would  be  alio  a  Dividon  and  Difference  between  them  \  fo  far 
 as  they  are  not  both  one,  and  one  lies  without  the  other.  Now  in 
 this  State,  there  would  be  of  Neceffity  a  Compofition  of  different 
 Farts  in  the  Unity,  one  Part  in  which  it  agrees  with  chat  without  it, 
 the  other  in  which  it  differeth  from  it,  then  were  it  no  more  an  entire 
 Unity. 
 
 An  abfolute  Unity  then  is  abfolutely  Infinite  by  its  Effential  Form, 
 if  I  may  fo  fpeak,  for  it  is  every  way  one ;  one  in  every  Kind  and 
 Degree.  It  is  one  in  all  things,  one  with  all  things,  one  Infinitly 
 above,  beyond,  beneath  all  things.  It  is  all  things  in  one,  with  an 
 -equal  Propriety,  and  Infinitly  more. 
 
 Every  Thing  below  this  Unity  being  divided,  compounded,  and 
 fo  finite,  receiveth  the  whole  Form  of  its  Being,  which  confifleth  in 
 Union,  from  this  Unity.  It  receiveth  the  terminating  of  its  Parts, 
 and  fo  the  Bounds,  the  Figure  of  its  Being  from  this  Unity.  Thus 
 this  Unity  filleth  all,  is  all  in  all.  Every  other  Thing  being  finite, 
 this  Unity  by  its  Infinitnefs  infinitly  tranfcends-them,  and  fo  is. no- 
 thing of  all  finite  thing?,  hath  no  Commerce  with  them,  no  Relation 
 to  them :  They  are  all  nothing  to  it,  nothing  before  it,  in  as  much  as 
 there  can  be  no  Proportion  between  Finite,  and  Infinite. 
 
 5.  Prop.  God  being  Infinite  is  a  Trinity.  That  which  is  Infinite  can 
 no  mere  be  excluded  out  of  any  thing,  than  itcan  be  included  in  any 
 tl  It  is  equally  true,  that  all  Things  with  equal  Propriety,  up- 
 
 on an  equal  ground  of  Truth,  may  be  affirm'd  of  it,  and  deny'd.  It 
 is  nothing  of  all  things ,  in  as,  much  as  by  its  Infinitnefs  it  infinitly 
 fnrmounts  ail  \  It  is  every  thing  in  every  Form,  in  as  much  as  by  its 
 Infinitnefs  it  infinitly  filleth  all :  But  it  is  every  thing  in  each  Form, 
 In  a  perfecx  Unity,  after  an  Infinite  manner.  It  is  all  Forms  of 
 things  iu  one,  in  every  Form,  and  Infinitly  more. 
 
 This  Infinite  God  then  is  as  properly  a  Trinity  as  an  Unity.  As 
 'by  being  an  Unity,  he  is  Infinite;  fois  this  Unity,  under  the  formal 
 -Character  of  its  Unity,  a  Trinity. 
 
 4.  Prop.  God  by  bein?  an  Vnity^  by  being  Infinite^  is^  according  to  the 
 Conception  of  the  Creature^  primarily ,  and  mo  ft  properly  a  Trinity,     From 
 
 «iie  foregoing  Propofition  this  Objection  did  ealily  offer  itfelf.    If 
 
 God, 
 
(  4*5  ) 
 
 God,  by  being  Infinite,  and  fo  all  Forms  of  Things  in  one,  be  a 
 Trinity,  be  is  upon  this  account  equally  a  Duality,  a  Qoaternity 
 and  Centenary,  any  Form  of  Numbers  and  Things,  as  a  Trinity. 
 
 In  this  Propofition  I  defign  the  Anfwer  to  this  Objcdion.  God, 
 according  to  our  manner  of  Underftanding,  is  primarily,  and  molt 
 properly  a  Trinity  upon  thefe  Ground?, 
 
 i.  A  PerfetlVnity  perfetlly  comprehendeth  itfelf -7  it  is  it's  own  Self* 
 Original,  Self-Image,  Self-Union  with  itfelf,  in  it's  Orid.nl  and 
 Image.  Thus  it  perfe&ly  contemplateth,  underftandeth,  pofTefleth, 
 enjoyeth  itfelf.  The  firft,  and  perfect  Unity,  being  the  Plenitude 
 and  Fulnefsof  all  Things,  fpringeth  up  from  itfelf,  thro'  itfelf,  re- 
 turned! into  itfelf  again.  Thus  is  it  a  compleat  Trinity,  its  own 
 Beginning,  its  own  Birth,  or  Way,  its  own  End. 
 
 2.  That  which  is  pofitively  Infinite ,  hath  every  where  its  Beginning  and 
 its  End,  every  where  its  full  Compafs  and  entire  Form,  in  which  it  cir- 
 cleth  about  within  itfelf,  from  its  Beginning  to  its  End.  So  Unity,  Infi- 
 nitnefs,  a  Trinity,  in  their  Abltraft  and  Divine  Forms,  all  agree 
 in  this,  in  being  a  Myfterious  and  Divine  Circle,  every  where  full,- 
 every  where  circling  from  themfelves,  thro'  themfelves,  into  them- 
 felves, every  where  their  own  Beginning  and  Spring,  their  own 
 Image  and  Objedt,  their  own  End  and  Reft. 
 
 3.  A  Trinity  is  the  Firft,  the  moft  Perfect  of  all  Numbers,  the  EfTen- 
 tial  Form  of  every  Number.  A  Duality  cannot  be  a  Duality,  ex- 
 cept it  be  a  Trinity  -,  for  as  the  Parts  of  it  are  two  Unities,  fo  there 
 mult  be  a  third,  to  be  the  Band  and  Union  of  thefe  two,  to  make  it 
 a  Number. 
 
 A  Trinity  is  the  molt  per  feci:  Number,  being  compleat  in  itfelf, 
 having  its  Beginning,  its  Middle,  its  End  in  itfelf,  retaining  moft 
 perfectly  the  form  of  the  molt  perfect,  the  moft  abftrafted  Unity, 
 the  molt  perfect,  and  moft  abftracted  Circle. 
 
 A  Trinity  is  the  moft  EfTential  Form  of  every  Number,  for  each 
 Number  is  compos'd  of  an  Unity,  a^ariety,  which  are  the  EfTential 
 Parts  of  it,  ao  Union  of  both  thefe,  which  is  its  Form,  for  there 
 can  be  no  Number  without  an  Unity,  every  Number,  as  it  is  a 
 Number,  being  one  ;  neither  can- it  be  without  a  variety  of  diftinft 
 Unities ;  for  then  were  it  a  naked,  barren  Unity,  and  no  Number  : 
 Both  thefe  muft  then  by  the  Union  of  them,  meet  in  one  to  make 
 each  Number. 
 
 Thus  is  a  Trinity  the  EfTence  of  all  EfTences,  the  Form  of  all  Forms, 
 by  being  the  EfTential  Form  of  all  Numbers,  id  as  mnch  as  all  Forms, 
 all  EiTences,  are  compos'd  of  Abftrafted,   Mifterious  and  Divine 
 
 I  i  i  Numbers. 
 
( +** ) 
 
 Numbers.  God  then,  as  he  is  the  Supreme  Unity,  and  Infinite,  is 
 primarily  and  mail  properly  a  Trinity, 
 
 This  Divine  Trinity  receives  a  Confirmation  and  Explication  from 
 thisPropoiitijri  \  this  Trinity  is  the  Divine  Nature,  or  the  Eflenceof 
 the  Godhead. 
 
 The  Unity  of  the  Divine  Nature  in  its  proper  Form  and  Eflence  I 
 
 is  a  Trinity,  God  is  not  a  Dark,  Dead,  Melancholy,  Barren  or  So- 
 litary Unity.  He  is  in  the  Language  of  the  Scripture,  Light,  Life, 
 Love,  ail  Fulnefs.  Every  one  of  thefe  unveiPd  opens  itfelf  into  the 
 beautiful  Face  of  this  blefled  Trinity. 
 
 i.  God  is  Light  in  its  Supreme  Unity,  the  fir  ft,  the  moft  perfeft  1 
 
 Light,   which  hath  no  Darknefs  in  it. 
 
 St.  Paul  gives  us  this  moft  accurate  difinition  of  Light,  Eph.  5.  13. 
 That  which  maketh  manifeft  is  Light.  The  firft  and  moft  perfect 
 Light,  is  then  the  firft  and  moft  perfect  Manifeftation.  This  Light 
 i;  the  perfect  Manifeftation  of  itfelf,  to  itfelf,  within  itklf. 
 
 Thefe  three  then  are  infeparable  in  the  firft  and  pure  ft  Light} 
 »i.  The  Manifefter.     2.  The  Manifefted.     3.  The  Manifeftation  it- 
 felf.   In  other  Names  thefe  are  j    1.  The  Seer.    2.  The  Seen.    3. 
 The  Sight  itfelf. 
 
 Thefe  are,  1.  Light  in  its  Original,  which  is  the  Manifefter, 
 that  being  alfo  the  Seat  of  the  Manifeftation,  the  Fountain  and  the  j 
 
 Eye.  2.  Light  in  the  Image,  which  is  the  Manifefted,  or  the  Seen. 
 3.  Light  in  the  Union  of  both  thefe,  which  is  the  Manifeftation,  or 
 the  Sight  itfelf.     The  Perfection  of  the  -Manifeftation  or  Sight,  is  \ 
 
 the  Clearnefs  and  Diftin&nefs  of  it.  It  is  there  moft  clear  and 
 diftincl-,  where  the  Eye  and  the  Objeft  are  moft  diftin<9\  Jf  you 
 take  away  the  Diftin&ion  from  the  Object  and  the  Eye,  all  Manifefta- 
 tion, Sight  and  Light,  vanifh  into  Confufion  and  Darknefs.  When  /■ 
 God  brought  forth  Eve  from  Adam  to  be  his  Glory,  the  Image  of 
 ail  his  Glories  in  his  Eye,  he  calleth  her  a  Meet-help  before  him, 
 We"  read  it  a  Help-meet  for  him  j  but  the  Margin  teaches  us,  that 
 the  Hebrew  fignifies  an  Help,  as  before  him.  The  fame  Phrafe  is  ap- 
 ply'd  to  the  Truth  of  this  Type,  when  in  the  Proverbs,  the  Lord 
 Jefus,  the  EflTential  Image  of  the  Divine  Beauty,  the  Only  and  Eter-' 
 nal  Object  of  the  Divine  Eye,  faith  of  himfelf}  I  was  by  him^  as  one 
 brought  up  with  him^  I  was  daily  his  Delight^  Rejoycing  (or  as  it  is  in 
 Hebrew^  Laughing  and  Sporting)  before  him.  This  was  the  full  Image 
 of  the  Divine  Beauties,  in  which  they  manifefted  themfelves  to,  and 
 were  feen  by  the  Divine  Eye.  In  both  thefe  Scriptures,  by  the  fame 
 Word  with  others  annex'd  to  the  fame  purpofe,  is  fully  exprefs'd 
 the  compleat  Diftin&ion  between  the  Eye  and  the  Object,  to  make 
 
 the 
 
(  4*7) 
 
 the  Sight  compleat.  The  Roman  Philofopher  teaches  us,  that  Life 
 is  a  Reflcftion  upon  itfclf.  This  is  true  of  the  Light  of  Life.  The 
 Reflection  is  then  clear  and  full,  when  the  Image  by  which  the  Re- 
 fleftion  is  made,  is  clearly  and  fully  diftinft  from  its  Original,  which 
 by  this  Image  fent  forth  from  itfelf,  reflefteth  its  Light  upon  itfelf, 
 like  Face  to  Face,  in  the  Glafs.  In  the  firft  and  moft  perreft  Light, 
 which  is  the  firft  and  moll  perfeft  Manifeftation  or  Sight,  the  Di- 
 ftinftion between  Light  in  the  Original,  and  Light  in  the  Image  ap- 
 peareth  now  to  be  molt  Perfeft  and  Full.  This  indeed  is  the  firft 
 Diftinftion,  and  fo  the  grcateft  and  higheft  Diftinftion,  the  Foun- 
 tain and  Meafure  of  all  Diftinftions, 
 
 The  Manifeftation  is  there  moft  perfeft  where  it  is  moft  true. 
 Truth  is  the  Conformity  of  the  Image  to  the  Original.  The  firft,  the 
 higheft,  the  compkateit  Manifeftation,  is  the  firft,  the  higheft, 
 the  cleared  Truth.  "Here  then  the  Conformity  of  the  Image  to  the 
 Original  is  moft  exaft  and  full.  The  Image  is  in  nothing  more  or 
 lefs  then  the  Original.  The  Original  and  the  Image  moft  perfect- 
 ly anfwer-  one  another,  are  meft  adequately  in  all  Things  commen- 
 furate  each  to  other,  or  every  way  equal,  every  way  the  fame,  en- 
 tirely one,  comprehending  each  other  in  a  perfect  Unity. 
 
 While  they  thus  comprehend  each  other  after  the  moft  perfect 
 manner,  they  comprehend  each  other  in  the  compleat'ncfs  of  their 
 Unity,  and  the  clearnefs  of  their  Diftinftion  :  So  they  comprehend 
 alfo  the  third,  which  is  the  Union  of  both  thefe,  the  aft  of  Mani- 
 feftation, or  the  Sighc. 
 
 This  Third,  the  Manifeftation  or  Sight,  is  the  aft  in  which  both 
 meet  as  diftinft  in  their  Unity,  and  as  one  in  their  Diftinftion. 
 This  therefore  joyning  them  both  in  one,  comprehending  in  itfelf 
 entirely  their  Diftinftion  and  their  Unity,  is  exactly  equal  to  them 
 both,  one  with  them  Loth}  and  as  one,  fo  equally  diftinft  from 
 them  both. 
 
 Behold  now  according  to  thefe  Rules,  a  Spechcle  Divinely 
 Pleafant  and  Glorious,  the  Manifefter,  the  Manifefted,  the  Mani- 
 feftation*, the  Seer,  the  Seen,  the  Sight  *,  Light  in' its  Original, 
 Light  in  its  Image,  Light  in  its  Union,  with  both  thefe;  the  firft, 
 the  pureft,  the  higheft,  the  moft  Univerfal  Light,  the  Fountain  of 
 all  Light-,  the  Firft,  the  Pureft,  the  Richeft,  the  moft  Univerfal  Ori- 
 ginal*, the  Firft,  the  Faireft,  the  moft  Gloriou?,  the  moft  Ample, 
 the  moft  Clear  and  Diftinft,  the  moft  Full  and  Cornprebenflve,  the 
 Fountain  of  all  Images  5  the  Firft,  the  moft  Beautiful,  the  Cleareft, 
 the  moft  Univerfal  Truth,  the  Fountain  and  Meafure  of  all  Truth*, 
 the  Firft,  the  Cleareft,  the  moft  Univerfal  Sight,  the  Union  between 
 
 I  i  i  z  the 
 
(>8) 
 
 the  Original  and  the  Image,  the  Fountain  and  the  Crown  of  all 
 Lights  ^  behold  thefe  three  perfe&ly  one  in  the  higheft  Unity,  upon 
 the  Throne  of  the  Supreme  Unity  in  Eternity,  in  the  unbounded 
 Amplitude,  Richnefs  and  Majefty  of  the  firft,  the  fullefl  Variety -, 
 in  the  Perfection  of  the  Sweeteft,  the  molt  Delightful,  the  moil  Ra- 
 vifhing  Union,  where  thefe  three  in  their  Unity  and  their  Diftin&i- 
 ;on,  fhine  forth  at  once  together  each  in  other,  with  a  Beauty  and  a 
 Pleafure  altogether  Incomprehenfible.  Behold  thefe  Three  thus 
 perfectly  One,  perfectly  Diftinft,  all  Three  entirely  One,  every 
 One  clearly  and  diftinclly  all  Three. 
 
 Thus  Light,  which  being  the  firft  Manifestation  and  Form,  is  the 
 faired  of  all,  the  moft  Univerfal,  the  Comprehenfion  and  Crown,  the 
 Fountain  of  all  Forms,  is  the  firft  and  higheft  Unity,  uniting  all  the 
 Parts  of  every  Profpect,  the  molt  Ample  and  Univerfal  Profpect  of 
 Things  in  one,  unveiling,  unfolding  the  Treafures  of  every  Form, 
 the  Parts  of  every  Profp^d,  in  the  exaftnefs,  the  height  of  all  its 
 Diftinctions  and  Varieties }  uniting  the  Object:  and  the  Eye,  per- 
 fecting them  both  each  in  other,  in  the  clearnefs  of  their  Diitin&i- 
 ons,  and  the  compleatnefs  of  their  Unity.  Thus  is  the  firft  Light 
 «the  Triumphant  Marriage-Day,  of  all  Forms  in  their  Glories,  which 
 are  now  full  by  the  Perfection  of  the  Unity,  and  the  diftinft  Ampli- 
 tude of  the  Variety.  This  is  God,  that  Lights  in  whom  there  is  no 
 Darhiefs  £  that  is,  no  dividing  of  the  Unity,  no  obfeuring  or  con- 
 founding of  the  Variety,  which  are  both  the  proper,  the  formal 
 Character  and  Work  of  Darknefs. 
 
 2.  God  is  Life,  He  is  no  Dead,  but  a  Living  Unity.  Life  itfelf, 
 Life  in  its  firft  and  higheft  Unity,  in  its  Fountain.  /  am  the  Life, 
 faith  Jefus  Chrift.  With  thee  is  the  Fountain  of  Life,  faith  t\\z  Pfalmist 
 to  God.  Light  is  the  Alining  and  dawning  forth  of  Life  •,  Life  is  the 
 Sun,  that  is,  the  Spring  and  Perfection  of  Light.  Light  and  Life 
 both  agree  in  being  a  Society. 
 
 Life,  faith  a  Greek  Philosopher*  hath  a  Depth  in  it,  the  Depth 
 of  a  Spring.  It  hath  its  Name  in  Greek  from  boyling  up  as  a  Foun- 
 tain -,  In  Latin  from  Power  or  Force,  which  Trodus  defines  to  be  a 
 Vnity  bringing  forth  itfelf  into  variety  of  Forms,  which  it  containeth 
 originally  in  itfelf,  as  in  a  Fountain. 
 
 Life  is  a  perpetual  Generation.  Generation  by  the  Philofopher  is 
 defcrib'd  to  be  the  propagation  of  onefelf.  This  is  affirm'd  to  be 
 the  nobleft  act  of  Life  in  each  Thing  to  generate  it  like.  This  Gene- 
 ration, or  Propagation  in  each  thing  is  the  bringing  forth  of  itfelf  ia 
 the  fame  Nature  and  Form,  the  fame  Likenefs  and  Similitude,  into 
 a  diffract  Subftance  or  Subfiftence.     The  Perfection  of  Generation 
 
 upon. 
 
 1 
 
(  4a9  ) 
 
 upon  this  Ground,  confifteth  of  three  Parts,  r.  The  mofl  perfetl 
 Generation  is  internal,  as  in  Souls  and  intellectual  Spirits.  The  Birth 
 abides  mofl  intimately  and  infeparably  in  the  Bofom  of  its  Parent, 
 where  it  firft  fpringeth  forth -,  its  Womb  which  bringeth  it  forth, 
 is  its  World  into  which  it  is  brought  forth. 
 
 2.  The  mofl  perfeft  Generation,  is  that  in  which  the  diftinthion  between 
 the  Parent  and  the  Birth  is  most  perfect. 
 
 3.  That  which  compleats  the  Generation,  is  the  Compleatnefs  of  the  Si- 
 militude, or  Likenefs,  between  that  which  generates,  and  that  which  is 
 generated. 
 
 Life  then  in  its  Perfection,  and  fo  the  Divine  Nature,  which  is  the 
 Perfection  of  Life  at  its  utmofl  height,  is  the  mofl;  perfect  Trinity. 
 The  Father,  the  Son,  the  Spirit  which  joyus  both  thefe  in  one,  are 
 this  Trinity. 
 
 The  Father  and  the  Son  do  here  mofl:  perfectly  refemble  each 
 other.  The  Son  is  the  mofl;  exact  and  moll  full  Expreflion  of  the 
 Father.  The  Father  all  appears,  and  appears  alone  in  the  Son- 
 Thefe  two  then  are  moft  perfectly,  equal,  mofl  perfectly  one,  and 
 do  mofl  perfectly  comprehend  each  other.  Thefe  two  are  as  clearlyy 
 as  compleatly  diftincl,  as  they  are  one  -,  otherwife,  the  Divine  Life 
 in  its  highefl  and  mofl  perfect  Acl,  the  Aft  of  Divine  Generation 
 were  imperfect,  unfinifh'd,  obfcure  and  confus'd. 
 
 The  Son  could  not  be  an  exad  Refemblance  and  Expreflion  of  the 
 Father,  *if  he  werejiot  in  himfelf,  in  his  own  proper  Subfiflence  and 
 Subftance,  as  compleat  and  diftincl:  as  the  Father. 
 
 Thefe  two  perfectly  comprehending  each  other,  comprehend  alio- 
 the  third,  which  is  the  Union,  the  Spirit  of  them  both. 
 
 This  third,  the  Spirit,  which  is  the  confpiration  of  them  both, 
 in  their  Unity  and  their  Diftinction,  which  is  both  thefe  in  their  mu- 
 tual Relation  and  Union,  as  they  are  diftincl,  and  as  they  are  one, 
 is  necefTarily  one  with  them  both,  diftincl  from  them  both,  compre- 
 hending them  both,  comprehending  both  their  Diftinction  and  their 
 Unity  in  one :  Thus  we  fee  the  full  Majefty  of  the  Divine  Life  in  this 
 Trinity,  the  fitft  and  mofl:  high  Father,  the  Original  and  Perfection- 
 of  all  Fathers,  and  Fatherhoods  in  one  5  the  firft,  the  mofl  compleat 
 Son,  the  full  Brightnefs  of  the  Father's  Glory,  the  Original  and  foil 
 Glory  of  all  Sons  and  Sonfhip,  of  ail  Births  and  Brightneflls  in  one  ; 
 the  firft  Spirit,  the  firft,  the  fweccefl  Union  of  all  Unions,  of  all 
 Relations,  with  all  their  Sweetnefles,  DearnefFes,  and  TendernefTes 
 in  one. 
 
 Thus  we  fee  alfo  the  full  Myftery  of  the  Divine  Life  in  its  Trinity. 
 All  three  are  perfectly,  equally,  perfectly  the  fame,  perfectly  one  in 
 
 the 
 
(  43°  ) 
 
 the  firft:  and  higheft  Unity4  Ail  three  are  as  perfectly  difUnft,  with 
 the  firft  and  fulled  Variety  :  As  all  three-are  iutirely  one,  fo  is  eve- 
 ry one  moft  compleatly,  molt  clearly,  and  diftinctly  all  three. 
 
 3.  God  is  Love.  Not  a  Melancholy,  Barren  Unity,  but  a  Unity  of 
 Love.  Love  is  a  manifeft  Trinity,  where  thefe  three  meet  in  one  5 
 The  Lover  and  the  Beloved,  the  Love  with  which  thefe  two  love 
 one  another,  the  Love-Knot,  or  the  Love-Union  between  thefe 
 two. 
 
 Lovs  is  defnd  to  be  the  Vnion  of  the  Lover  And  the  Beloved.  Friend - 
 flip,  which  is  the  bell  Love,  the  Love  of  Souls  and  Spirits,  where 
 Virtue  and  Divine  Grace  is  the  Lovelinefs  and  Beauty,  makes  the 
 two  Friends,  the  two  Lovers,  one  (elf  in  two  diftinct  Forms,  like 
 cne  Soul  in  two  Bodies,  where  the  Bodies  alfo  are  that  Soul  in  a 
 twofold  Image  of  itfelf,  bearing  altogether  the  fame  Likenefs  and 
 similitude,  acted  by  the  fame  Life,  being  each  to  other,  as  living 
 Looking-Glaires.  Each  of  them  fees  himfelf  perfectly  in  the  other, 
 and  fo  ftill  in  each  one,  both  appear  together* 
 
 Love  is  diftingmftfd  into  the  Love  of  Benevolence  and  Complacence. 
 A  Lover  by  the  Love  of  Benevolence  wifheth  all  Good,  even  his  own 
 Life,  Soul  and  Effence;  fo  far  as  they  are  any  thing  of  Good,  to  the 
 Beloved*  Lovers  by  the  Love  of  Complacence  reft  only  with  the 
 Fulnefs  of  Joy  in  the  mutual  and  molt  intimate  Embraces  each  of 
 other  }  in  being  made  molt  intirely  one  in  the  higheft  and  molt  per- 
 fect Unity.  Nothing  is  pleafant  to  the  Lovers,  in-  nothing  can  they 
 repofe  themfelves,  either  within  themfelves,  or  without,  in  which 
 they  meet  not  with,  in  which  they  do  not  freely,  fully,  folely,  im- 
 mediately behold,  poflefs,  enjoy  the  beloved  Perfons  of  each  other. 
 Thus  the  Lover  Jives  alone,  hath  his  whole  Being,  all  his  Entertain- 
 ments in  that  which  he  Loves.  The  Beloved,  according  to  the  Incli- 
 nation and  Imagination  of  Love,  is  all  the  World,  the  whole  Uni- 
 verfe  of  Beauty  and  of  Being,  with  a  perfection  of  Beauty  to  the 
 Lover. 
 
 Thefe  Things  are  all  true  according  to  their  firft  and  higheft 
 Truth  in  the  Divine,  the  firft,  the  moft  perfect  Love.  In  this  Love 
 the  foremention'd  Trinity  is  the  higheft  and  moft  delightful  Union, 
 ot  the  fveeceft,  the  entireft  Unity,  of  the  moft  Beautiful,  the  moft 
 compleat  Diftinc"tion  or  Variety. 
 
 1.  The  Divine  Lover,  being  the  firft  Lover,  the  Eternal  Original 
 of  all  true  Lovers,  were  they  meet  in  one,  at  their  fweeteft  height, 
 and  from  whence  they  fpring,  either  in  their  Lovely  Subftances,  the 
 Effences  of  Love,  or  in  their  Shadows,  is  alfo  the  firft  Love,  Love 
 in  its  Fountain,  where  it  is  Frefheft,  Sweeteft,  Eternal,  ever  fpring- 
 
(  43  ■  ) 
 
 ing  Sweet  and  Frefh,  the  Unity  of  all  Loves,  In  their  firfl  and  moft' 
 heightned  Light.  This  is  the  Divine  Lover,  Love  in  its  Fountain, 
 in  its  Divine  Unity.  This  Lover  is  an  Infinite  Love,  infinitly  loving, 
 where  Love  hath  nothing  before  it,  nothing  above  it,  to  give  bound 
 or  limit  to  it. 
 
 2.  The  Divine  Beloved,  is  Love  in  its  firfl  Birth  or  Image,  Beautv 
 itfelf,  the  Firfl:  and  Divine  Love,  in  the  clearefl  and  molt  perfect 
 Image  of  itfelf,  reflected  upon  itfelf.  The  Object  and  Attractive  of 
 Love  is  Suitablenefs  j  Suitablenefs  arifeth  from  Similitude  }  Simili- 
 tude is  an  Unity  of  the  fame  Form,  in  diftinct  Subjects  or  Subsidences. 
 The  Divine  Lover,  who  is  the  firfl  Love,  an  Infinite  Love,  can 
 meet  with  nothing  fuitable  to  himfelf,  without  himfelf,  be/ides 
 himfelf.  The  Divine  Love  fpringing  up  from  its  own  Fountain 
 within  itfelf,  into  its  own  Proper  and  EfTential  Form,  is  the  Divine 
 Beloved,  the  Firfl  and  Infinite  Lovelinefs  and  Beauty,  perfectly  fuit- 
 ed  to  the  firft  Lover,  an  Infinite  Love.  Now  doth  it  meet  with  a 
 moft  exact  and  alluring  Suitablenefs,  a  moft  agreeable,  moft  amica- 
 ble, moft  attractive  Similitude  of  itfelf,  one  Love  diftinctly  fnbfift- 
 fng  in  its  Root,  and  in  its  Flower,  in  its  Fountain,  and  its  full 
 Stream,  Love  in  its  firfl  Life,  the  fweet  and  truefl  Lover,  Love  in 
 its  Firfl,  its  Faireft  and  EfTential  Image,  Beauty  itfelf,  the  Lovelieft 
 of  all  Beloved  ones. 
 
 3.  The  Love  Vnion  between  thefe  two  makes  the  Joys  of  Love 
 Perfect,  by  the  Perfection  of  the  Unity  and  Diftindtion  between  thefe 
 two  meeting  here  in  one,  as  in  the  Divine  Marriage-Bed.  If  the 
 Lover  and  the  Beloved  kept  not  the  diftinction  of  their  Lovely  Per- 
 fons,  of  their  Lovelineffes  and  SweetnefTes  clear  and  at  its  height, 
 the  Joys  of  Love  were  no  more,  Love  itfelf  were  Dead.  The  Life 
 of  Love,  with  all  its  Joys,  is  born,  fed,  maintain'd  by  mutual  en- 
 terchanges,  mutual  Embraces,  mutual  Reflections  of  Loves,  of  Love- 
 linefles,  of  the  Life  of  Love,  of  the  Lovely  Perfons  by  Reciprocal 
 Enterchanges,  eternally  fpringing  up  in,  transfufing  themfelves  into 
 each  other.  Where  the  Diftinction  is  loft,  all  thefe  are  no  more. 
 According  to  the  clearnefs  and  height  of  this  Diftinction  *,  fo  is  the 
 complacency  of  the  Lovers  clear  and  high  in  the  Vigour  and  Perfecti- 
 on of  all  thefe. 
 
 When  the  Diftinction  is  at  its  cleareft  height,  and  the  Unity 
 equally  clear  and  high  with  the  Distinction,  both  mutually  enfolding 
 each  other,  every  where  clearly  diftinguiftfd,  compleatly  united, 
 when  now  the  Lovely  Perfons,  their  Loves,  their  Lovenineffes,  as 
 two  diftinct  Lovers,  each  diftinctly  entire  in  infelf,  meet  in  the 
 clofefl,  the  itrictefl,  the  moft  perfect  Unity  \  now  is  the  Joy  of  Love 
 
 full  3 
 
* 
 
 (  43*  ) 
 
 full;,  now  do  the  blefTcd  Lovers  reft  hi  the  naked  Bofoms,  and 
 warm  Embraced  of  each  other,  with  a  complacency,  as  lncompre- 
 benfible,  as  Infinite,  as  Eternal,  as  the  Supreme  Unity. 
 
 The  Divine  and  only  Pet  feci;  Lovers,  love' one  another  with  a 
 Divine  a  :d  moft  Perfect  Love,  with  all  their  Heart,  all  their  Might, 
 all  their  Undei  Handing,  all  their  Soul,  ail  their  EiTence  and  Being. 
 Thus  is  frhc  Love  of  thefe  Lovers,  as  Infinite  as  themfelves,  Perfect- 
 ly one  with  themfelves,  their  Divine  EiTence  and  Being. 
 
 This  is  the  Trinity  of  Love.  Thus  is  Love  in  its  own  Nature  a 
 Trinity,  as  it  is  a  Unity.  Thus  in  this  Trinity  of  Love,  the  Lover, 
 the  Beloved,  the  Love  between  thefe,  are  all  three  perfectly  one, 
 perfectly  diftinct,  all  three  in  every  one,  every  one  diftinctly  all 
 three.  This  Trinity  is  the  Eflence  of  Love  \  in  its  EiTential  Spring, 
 which  is  the  Divine  Lover  7  in  its  EiTential  Form,  which  is  the  Di- 
 vine Beauty  and  Beloved  *,  in  its  EiTential  Act,  which  is  Love  itfelf, 
 the  Love-Union,"  and  communion  of  Love. 
 
 This  Trinity  of  Lovelinefles  and  Loves,  is  the  Divine  EiTence  of 
 that  God,  who  is  Love, 
 
 1  entreat  the  Reader  here,  while  we  fpeak  of  God,  as  Love,  that 
 he  bring  no  flrange  Fire  to  this  Golden  Alter,  that  he  form  not  to 
 liimfelf,  an  Image  pf  any  Human  or  Angellick  Loves.  Let  him 
 raife  his  Spirit  upon  the  Wings  of  the  Chafl  and  Heavenly  Dove, 
 to  a  Love  within  the  innermoft  Veil,  within  the  Wings  of  the  Golden 
 Cherubims,  a  Love  agreeable  to  the  Purity,  the  Spirituality,  the 
 Majeity  of  the  Divine  Nature,  Infinitly  tranfeending  the  Pureft  and 
 moil:  Glorious  Flame  of  the  Seraphims  themfelves. 
 
 Before  I  pafs  on  to  the  laft  Illuftration  of  this  Beautiful  and  Blefl'ed 
 Trinity,  I  have  two  Things,  of  which  I  would  humbly  admonifh  the 
 Reader. 
 
 i.  1  believe  thou  needed  not  to  be  inftrudted,  that  thefe  three 
 foremention'd,  Light,  Life,  Love,  are  not  represented  to  rhee,  as 
 three  diftinct  Trinities  in  the  Divine  EiTence,  which  preferves  the 
 Simplicity  and  Majefty  of  its  Unity,  in  one  alone,  entire,  ^11  com- 
 prehending Trinity. 
 
 The  Unity  of  God  appears  to  itfelf,  in  a  Majefty  were  all  thefe 
 three,  Light,  Life,  Love,  meet  in  one  Perfection,  which  tranfeends 
 all  thefe,  with  every  other  Name  or  Image,  that  can  fpring  in  any 
 Human  or  Angellick  Mind.  Angels  and  Men,  uncapable  of  this 
 Unity  or  Trinity  in  its  full  Glory,  by  divers  Conceptions  or  Forms 
 take  in  the  little  Luftre  of  it,  which  their  Spirits  at  their  largeft 
 Extent,  and  higheft  Improvement  are  capable  of. 
 
 la 
 
(  433  ) 
 
 Tit  Truth,  as  I  have  touch'd  before,  our  Eyes  reach  the  height, 
 tho'  with  fome  delicate  fliadinefs  and  obfeurky,  like  the  Heavens  in 
 a  clear  Day,  where  we  fee  thefe  three  to  be  one,  while  we  difcover 
 Life  to  be  thePerfe&ion  of  Light,  and  Life,  when  ic  is  Perfect  to  be 
 Love. 
 
 2.  But  the  other  Admonition,  by  which  I  humbly  prepare  the 
 Reader,  for  that  which  follows  is  this  ^  this  laft  Explication  and  Evi- 
 dence of  the  high  and  holy  Trinity,  feemeth  to  me,  to  make  good 
 this  which  I  have  now  faid.  In  the  Light  of  this  intellectual  Image, 
 taking  a  more  tranfeendent  View  of  this  Sopream,  all  Glorious 
 Myftery,  we  (hall  fee  it  to  be  at  once,  as  the  Fountain,  out  of  which 
 the  three  other  Illuftrations  flow,  and  the  Sea  into  which,  by  their 
 diftindt  Channels  they  power  forth  themfelves,  and  fo  mingling  be- 
 come one  again. 
 
 I  have  this  moreover  to  fay  of  it,  that  it  feemeth  in  the  obfeurky 
 of  my  Underftanding,to  carry  along  with  it  the  cleared  difcovery,  as 
 of  the  Truth,  fo  of  the  Nature  of  this  Firft  and  Supream  Trinity. 
 In  my  imperfed  Light,  this  Myftery  of  all  Myfteries,  thro'  this  Me- 
 dium, or  intellectual  Image  of  it,  mines  forth,  as  with  the  great- 
 eft  Lufter  and  Sweetnefs^  fo  in  the  full  eft  Harmony  wich  the  Lan- 
 guage, with  the  Doctrin  of  the  Holy,Scriptures,  and  with  the  in- 
 bred Light  of  Mature,  or  Reafon. 
 
 I  fhail  therefore  take  Liberty  to  be  fomewhat  the  larger  in  deferr- 
 ing the  Profpect  of  this  Incomprehenfible  Glory,  as  it  (hall  be  pleas'd 
 to  tranfrait  any  little  part  of  its  Beauties,  by  the  Reflection  of  this 
 Figure  upon  the  Eyes  of  our  Minds. 
 
 4.  God  is  not  a  folitary  Vnity,  without  Society  or  SoUce\  hut  a  Vnity 
 richly  Replenijh'd,  and  Eternally  entertained,  with  a  Variety ,  as  true  and 
 boundlefs  as  the  Vnity  itfelf.  We  read  in  the  Scripture,  of  all  Fulnefs, 
 the  Fttlnefs  of  the  Godhead  dwelling  in  Chrifl,  of  the  unfearchable  Riches 
 »f  Christ,  of  the  manifold^  various  Wifdomm  of  God,  of  Treafures  of  Wif- 
 dom and  Knowledge.  Power  and  Wifdom  agree  in  that  definition 
 which  Proclus  makes  of  Wifdom,  that  it  is  aEulnefs  of  Things:  As 
 both  thefe  are  at  their  height,  fo  is  this  Fulnefs  and  Variety  of  Things 
 at  its  ntmoft  extent  in  God. 
 
 But  I  have  from  the  beginning  of  my  Difcourfe  feem'd  to  myfelf 
 to  build  this  Fulnefs  of  all  Variety  in  the  Supream  Unity,  upon  clear 
 and  firm  Grounds  of  Reafon.  I  will  touch  them  here  with  as  much 
 brevity  and  perfpicuity  as  I  can. 
 
 God  is  One.  He  is  one  of  himfelf,  and  by  hirafelf ;.  He  is  then  his 
 own  Unity.  As  he  is  in  nothing  Imperfect,  fo  he  is  the  Firfc,  the 
 Supream,  tjie  moft  Abfolute,  and  moft  Perfect  Unity.     This  Unit/ 
 
 Kkk  admituth 
 
(  434  ) 
 
 admltteth  no  Compofition  or  Dividon  :  It  then  comprehended]  all 
 Things  within  itfelf.  Nothing  to  this  Unity  lies  without  it;  for 
 then  it  would  be  divided  and  compounded,  it  would  confift  of  two 
 different  Parts  at  kail;  one,  in  which  it  differeth  from  Things  with- 
 out it;  another,  in  which  it  agreeth  with  them.  By  a  Diviflon  in 
 itfelf,  as  the  Abftraet  and  Form  that  giveth  the  Denomination,  it 
 moll  be  divided  from  thofe  Things  which  are  without  it.  The  En- 
 tirenefs  of  the  Hairy  requireth  then  in  its  proper  Formality,  the 
 full  Variety  of  Things,  as  infe parable  and  undivided  from  it. 
 
 Objett.  Perhaps  fome  will  fay,  That  every  Thing,  fo  far  as  it  hath 
 a  Being,  is  Qae-,  the  Diflblution  then  of  the  Unity,  is  the  De- 
 itruclion  of  the  Being.  Variety  thus  feerneth  to  be  a  meer  Privati- 
 on of  the  Unity  of  Being,  and  fo  ah  Imperfe&ion  found  only  in  the 
 lower  Region  of  Created  Things,  having  no  place  in  the  pure  Ai? 
 of  Eternity, -iand  in  the  clear  Heavens  of  the  Divine  Effence. 
 
 Anfw.  To  this  I  reply  by  thefe  Teveral  Anfvvers. 
 
 i.  Divifjon  and  DiiTerence,^which  break  the  Unity,  may  be  per- 
 haps meer  Privations  :  But  Diftinftion  and  Variety,  having  nothing 
 in  their  Natures  inconiillent  with  the  moll  Perfect  Unity,  are  alto- 
 gether of  another  Kind. 
 
 2.  Variety  in  its  Proper  and  Effential  Form  involveth  Unity,  as 
 the  top  Branch  of  the  Variety,  as  the  Root  and  the  ripe  .Fruit  of 
 this  Tree,  which  fpreads  its  Branches  all  thro'  the  Heavens,  and 
 eovers  the  Earth  with  its  Shadow7.  It  is  therefore  as  pofitive,  as  real, 
 as  the  Unity  itfelf,  having  equally  in  itfelf  a  Fulnefs  of  Being. 
 
 3.  Thofe  Philcfophers  and  Divines,  who  aflern  the  three  Per- 
 fons  in  the  Godhead,  acknowledge  or  adore  Diilinction  or  Variety 
 there,  where  none  the  leaft  Cloud  or  Spot  of  any  Privation,  any 
 Imperfection,  ever  ftains  the  pure  and  ferene  Light. 
 
 4.  The  common  Philofophy,  and  unqueftion'd,  afcribes  that  as  a 
 Property  and  Perfection  of  Effential  Forms,  as  they  are  fubftantial 
 Acts  of  Being,  contradillinguifh'd  to  the  Potentiality  and  Privation 
 in  Matter,  the  Diftinction  of  Things :  The  Form  gives  Being,  Di- 
 flinftion,  Operation,  all  at  once,  in  one. 
 
 5.  The  common  Senfe  of  all  Creatures,  which  have  any  Senfe,  the 
 Univerfal  Underftanding  of  Mankind,  all  the  Faculties  and  Powers 
 of  Life,  in  the  firft,  moil  innate  Rellilhes  and  Workings,  give  an 
 united,  full  Teflimony  to  this,  that  the  Perfection,  the  Beauty,  the 
 Pleafure,  the  Light,  the  Life  of  Things,  every  where  conlifteth  in 
 the  Variety,  that  without  this  all  Things  fink  into,  lie  buried  in  one 
 Univerfal  Silence  of  the  deepefl  and  moil  difmal  Darknefs  and; 
 Death. 
 
 6.  What 
 
(  435  ) 
 
 6.  What  way  foever  we  caft  our  Eye,  wherever  we  make  a  fearch 
 from  the  Heights  of  Heaven  above  to  the  Depths  of  the  Earth,  or 
 Seas  beneath,  our  Senfe  or  Reafon,  no  were  find  any  Thing,  any 
 Kind  or  Degree  of  Being,    where  the  Variety,   and  ti  !o 
 
 not  equally  meet  in  an  inseparable  Union,  to  th«  ccnftitution  of 
 
 I  humbly  conceive  the  politive  Form,  and  real  Being  of  Varie: 
 to  be  fufficiently  eftablifh'd  by  thefe  Arguments,     I  ih nil  now  pro- 
 ceed in  my  prefent  Deflgn. 
 
 If  there  be  a  Variety  in  the  Creatures,  where  all  1  are  Fi- 
 
 gures and  Copies  only  of  their  Original  and  exemplary  Forms,  above 
 themfelves  in  the  Divine  Nature:  Then  hath  that  Variety.,  which 
 fo  gratefully  entertains  all  the  Powers  of  Life  here  below,  a  Form 
 infinitely  more  true,  more  grateful  to  every  Faculty,  and  more 
 pleafant,  in  its  Eternal  Pattern  above.  That  Divine  Mind,  which 
 clearly  nnderftands  all  the  Diftinctions  and  Variety  of  Things  in 
 their  greateft  exa&nefs,  by  *uHr  Ideas  or  Original  Images  in  itfelf, 
 hath  certainly  a  more  clear  Undemanding,  fo  the  molt  compleat 
 Idea  of  Variety  itfelf,   by  which  all  Things  are  varied  and  diftii 
 
 guifli'd. 
 
 As  the  Variety  of  God  is  true,  fo  is  it  alfo  the  fir  ft,  the  higheft, 
 the  moil  perfect  Variety,  upon  the  fame  Grounds. 
 
 It  follows  then,  that  as  God  is  mod  perfectly,  mod  entirely  one 
 by  the  Unity:  Sc  is  he  mo  ft  perfectly,  at  the  greater!:  height  of 
 Variety,  various  and  diftinct  by  this  Variety  in  hhnfelf,  yet  altoge- 
 ther without  any  Diveifity,  Divifion  or  Change. 
 
 We  will  now  for  the  more  clear  View  of  this  Myftery,  which  we 
 have  in  our  Eye,  examine  thefe  two,  the  Unity  and  the  Variety,  in 
 their  Relation  to  each  other.  This  Relation  feemeth  to  prefent  it- 
 felf moft  perfpicuoufly  to  us  in  thefe  three  Proportions. 
 
 Prop.  I.  Thefe  two,  the  Unity  And  the  Variety  in  God,  are  perfectly 
 equal.  The  Unity  before  appear'd  to  us  in  its  all-comprehendi 
 Greatnefs,  Majefty  and  Glory,  as  it  takes  in  all  Things  within  itieif, 
 by  the  indiviflbility  of  its  Nature.  It  fhines  forth  upon  us  from  the 
 Heights  of  Eternity,  in  the  Perfection  of  Light  and  Splendor,  as  ic 
 Reigns  upon  the  Throne  of  its  Simplicity  and  Purity,  far  above  all 
 the  Creatures,  which  are  conftituted  by  their  fevera!  Compositions } 
 and  as  it  exalts  all  their  feveral  Excellencies  to  a  tranfeendency,  by 
 heightning  them  to  an  Unity  incomprehenfible  above  them.  We 
 have  pleafaritly  loft  our  Sight,  and  ourfelves  in  the  Infinite  Sweet- 
 nefs,  Light  and  Perfection  of  this  Unity,  while  its  unmixt  Nature 
 renders  it  altogether  uncable  of  any  Bound. 
 
 K  k  k  2  With 
 
(  43*  ) 
 
 With  equal  Majefty,  Beauty,  Sweetnefs,  Infinitly  High,  Pure 
 and  Unlimited  doth  the  Variety  of  God  prefent  itfelf  to  us.  For 
 this  being  the  firft,  the  Supream  Variety,in  its  own  abftracled  Eflence 
 and  Eternal  Truth  \  it  likewife,  after  an  undivided  manner,  compre- 
 hended the  fame  full  Variety,  every  where  in  each  diftind:  Branch  or 
 Point  of  the  Variety.  Thus  doth  it,  with  unfearchable  Riches,  diftufe 
 itfelf  beyond  all  Bounds  or  Limits,  fvvallow  them  up  all  into  itfelf. 
 Upon  the  fame  Grounds  doth  it  at  once  contain,  infinitly  heighten 
 and  furmount  2II  the  Varieties  of  the  Creatures  vifible  and  invifible  •, 
 while  itfelf  is  that  Divine,  that  Abftracted,  exalted  Form  of  Variety, 
 where  all  bounded  Varieties,  where  Varieties  without  all  Bounds, 
 appearing  together  in  .one  View,  in  one  clear,  diftind,  undivided 
 Eflence,  ravifh  all  Eyes  and  Spirits,  with  a  Beauty  infinitly  furpafCng 
 all  Meafures,  all  Capacities,  in  which,  they  all,  raviftYd  with  unex*- 
 preffible  Loves  and  Joys,  molt  gladly  loofe  themfelves.  Thus  are 
 the  Unity  and  the  Variety  equal  in  God. 
 
 Prop.  2.  The  Variety  and  the  Unity  in  God,  are  ferfeElly  various 
 and  difiintt,  with  their  higheft  and  mod  perfect  Diftindtion,  with  the 
 fulleft  Variety,  far  beyond  all  DifrincHons,  all  Varieties  in  the  Crea- 
 tures. The  Variety  is  diflindtion  itfelf,  and  fo  by  its  own  proper 
 Form  diflincrt  and  various,  as  in  itfelf,  fo  from  every  other  Form,  from 
 the  Unity. 
 
 There  is  nothing  thro'  all  Orders  of  Things,  in  the  Language 
 and  Senfe  of  all,  carries  along  with  it  a  clearer  and  more  uncontro- 
 verted  Evidence  of  itfelf,  than  the  diftin&ion  between  Unity  and 
 Diflindtion,  or  which  is  the  fame,  the  Unity  and  Variety:  The  di- 
 flindtion of  Things  is  mutual.  If  the  Variety  by  its  proper  Form, 
 as  being  a  Variety,  be  diftinft  from  the  Unity  ;  then  is  the  Unity 
 alfo,  by  its  proper  Form,  as  an  Unity,  diflincl:  from  the  Variety,- 
 Thefe,  thus  being  molt  Perfedt,  according  to  their  ElTential  Forms 
 and  Truths  in  the  Divine  Eflence,  are  there  moft  perfedrly  diftindh 
 
 Prop.  3.  The  Vnity  and  the  Variety  in  God,  are  every  way  as  per- 
 fettly  one,  as  they  are  diftinB,  We  have  before  declared,  that  the 
 Unity  comprehended!  in  itfelf  the  Variety,  under  the  formal  Cha- 
 racter of  its  Unity.  Being  moft  perfectly  one,  it  containeth  all 
 Things  in  one,  as  one  within  itfelf.  While  the  Unity  is  unmixt, 
 and  free  from  all  Diverfity,  the  Variety  in  the  Unity,  is  entirely  the 
 Unity,  and  in  that  hath  is  own  proper  Unity.  Thus  the  Unity  and 
 the  Variety  are  one  in  the  Unity.  They  are  in  like  manner  one  in 
 the  Variety.  The  Unity  is  the  firft  Branch  in  the  Variety,  and  fo 
 the  full  Variety,  the  Fountain  of  all  Varieties  in  itfelf.  The  Variety, 
 by  the  Perfection  of  the  Unity  in  it,    is  perfectly  one  in  itfelf,  and 
 
 with 
 
(  437  ) 
 
 with  the  Unity.  Each  Thing,  which  is  the  fivft  in  its  Kind,  is  tfafc 
 Supream  Unity  of  all  that  Kind.  This  Variety  then,  being  abfolutc- 
 ly  the  firft,  the  Supream  of  all  Varieties,  and  To  of  all  Things,  is  for- 
 mally in  this  refped  the  moft  perfeft  Unicy. 
 
 We  might  add  to  all  this,  that  the  Unity  and  the  Variety,  being 
 each  of  them  diftinclly  all,  that  is  Infinite,  of  neceflity  upon  this  ac- 
 count, are  entirely  one. 
 
 Thus  difcovering  in  this  High  and  Holy  Seat  of  the  Godhead,  two, 
 which  are  one,  and  diilinft  with  the  m©ft  entire  and  abfolute  Unity, 
 with  the  moft;  clear  and  moft  compleat  Diftindtion,  a  third  now  pro- 
 ceeded from  both  thefe,  which  is  the  Union  between  them  both. 
 
 Let  us,  according  to  the  Weaknefs  of  our  Sight,  humbly  dire&ed 
 towards  this  unacceflible  Glory,  take  in  fome  Beams  of  it,  with  all 
 humble  Adoration,  that  we  may  underftand  fomething  of  this  Myfte- 
 ry  alfo,  if  fo  itfelf  pieafe,  as  we  have  with  all  Lowlinefs  defir'd  to 
 do,  in  our  Difcourfe  of  the  other  two. 
 
 i.  This  is  equal  to  the  other  two,  neither  more  nor  lefts,  for  it  is  the 
 Union  of  them  both,  only  thefe  two  in  one.  Neither  are  thefe  two 
 united  more  or  lefs,  than  they  are  fingle  in  themfelves  •,  for  each  of 
 them,  in  its  own  diftindt  Property,  comprehends  the  other  with  the 
 proper  Chara&er  of  that  other,  equally  diftinft. 
 
 2.  This  third  is  per j "eft ly  difl inch  from  the  other  two,  in  as  much  as 
 it  is  the  Vnion  of  them  both.  By  the  Unity  it  is  alike  with  the  Unity, 
 diftinguifh'd  from  the  Variety  :  By  the  Variety,  as  that  is,  fo  is  it 
 alfo,  various,  diftinft  from  the  Unity.  The  Union  Is  the  Unity,  and 
 the  Diftin&ion  both  in  one,  and  fo  diftinft  from  either  in  its  fingle 
 Formality.  It  is  alfo  in  this  manifeft:  to  be  diftinguifh'd  from  the 
 former  two,  in  that  it  proceeded!  from  them,  as  the  Refuk,  of  them 
 or  the  Confpiration  of  them  both  in  one. 
 
 3.  This  Vnion  is  perfectly  one  with  the  Vnity,  and  the  Variety,  upon, 
 the  fame  Grounds  on  which  they  are  one  with  each  other,  being 
 All,  being  Infinite,  as  either  of  them.  Either  of  them,  by  having 
 the  other  in  himfelf,  hath  in  himfelf  alfo  this  Union  :  So  is  either 
 of  them,  as  this  Union  is,  the  Unity  and  the  Variety  in  Union.  So 
 all  three  agree  in  one,  and  are  perfectly  one,  by  being  perfe&ly 
 the  fame  three. 
 
 ObjeB.  It  is  probable,  may  one  fay,  that  there  may  be  many 
 other  Names  of  God,  and  of  the  Divine  Perfections,  of  other  Num- 
 bers, feven  or  nine,  which  may  be  as  perfectly  diftinct  in  our  way 
 of  underftanding  Things,  which  being  Supream  and  Infinite,  may 
 contain  in  their  Senfe  the  whole  Corapafs  of  Being,  the  Fulnefs  ot 
 the  Godhead,  and  fo  be  perfectly  equal,  mutually  enfold  each  other* 
 
 be 
 
( 438 ) 
 
 be  Jy  one:    Thus  (hall  God  be  feven  or  nine,   a  Septenary' 
 
 a  nary,  as  well  as  three,  and  a  Trinity. 
 
 hree  Anfwers  to  give  to  thofe,  that  thus  JDifcourfe. 
 1.  It  is  truc,  as  hath  been  above  declared,  that  all  Numbers  after  a 
 Di  ine  and  Traflfcendenc  manner  agree  to  God,  a;        r.er  a  Divine 
 manner  of  Numeration,  are  to  found  in  the  Divine  Nature,  as  ia 
 the  fir  Is        c  and  Fountain  of  all  Numbers:    But  the  Trinity,    or 
 umbe  ee  hath  a  threefold  Preeminence.     1.   It  is  the'  firft 
 
 Number  containir  -:rs  primarily  and  eminently  in  itfelf.AU 
 
 other  Numbers  flow  from  it  as  Screams  of  this  Original  and  Univer- 
 fal  Number  :  All  other  Numbers  bear  the  Figure  and  Image  of  cjii?, 
 are  e&ntially  conftituted  by  it, 
 
 2.  All  other  Names  of  the  Divine  Nature 'and  Perfections,  as  I 
 humbly  conceive,  if  they  be  examined, will  be  found  marked  with  one 
 of  tbeTe  three  Characters.  .1  S  fe  are  Nc  e,  as  Im- 
 mortality, Iufirutnefs.  2.  Some  exprefs  imperfect,  partial  Concep- 
 tions of  the  Divine  Nature  in  our  Minds,  as  t-hey  are  capable  of  it. 
 3.  All  either  flow  from  thefe  three,  are  clearly  reduced  to  them, 
 compleatiy  comprehended  in  them,  or  of  the  fame  Senfe,  differing 
 only  in  the  outward  Sound.  I  mail  give  -thefe  Inftances  or  it :  Power, 
 faith  Proclus  la  his  Platomcd  Theology,  is  an  Unity  like  a  Foun- 
 tain, comprehending  variety  of  Forms  in  itfelf,  and  fending  them 
 forth,  from  itfelf :  Wifdom  is  a  variety  of  Thi  1  Order,  or  which 
 is  the  fame  thing,  an  Unity  bringing  forth  itfeir  into  a  Varkty,  ac- 
 cording to  the  Laws  of  the  Unity,  which  is  the  Band  and  Meafure 
 of  all  Order*,  fo  comprehending  the  Variety  thus  brought  forth  in 
 itfelf.  The  Divine  Purity  andHolinefs,  is  the  fimplicity  of  the  Di- 
 vine Unity  ^altogether  unmixt.  Love  is  clearly  this  Trinity  :,  the 
 Unity,  as  the  Original  Good  bringing  forth  itfelf  into  the  Variery, 
 as  the  diftincl:,  compleat  Image,  and  fo  the  beautiful  Form  of  this 
 Good^  then  by  a  full  Unity,  myftically  poffeiliag,  and  enjoying  itfelf 
 in  it,  polTefl:  and  enjoyed  by  it.  What  is  Joy,  or  Pleafure,  but  the 
 moil  intimate  and  entire  Union  between  this  Unity,  the  Original 
 Good,  this  Variety,  the  beautiful  Form  of  this  Good  •,  by  which  U- 
 mon,  thefe  two,  the  Unity  in  the  Variety,  and  the  Variety  in  the 
 Unity,  mutually  fpring.up  in  each  other  through  all  the  Forms,  in 
 every  point  of  the  Variety  *;  that  in  everyone,  both  thefe,  in  their 
 foil  SweetnelTes  and  Glories,  are  molt  Intimately,  Eternally  united  ; 
 nioft  Entirely  ever  the  fame  \  Infinitely,  Endleily  New. 
 
 3.  My  Intent  is  not  to  impofe  thefe  Terms,  or  to  put  any 
 thing  Sacred  upon  the  Words:.  Perhaps  fome  other  Perfon,  of  an 
 Uuderftanding  far  above  mine,  may  prefenfc  us  whh  other  Names  for 
 
 thefe 
 
 ■1 
 
(  439  ) 
 
 tTiefe  Three,  more  proper,  clear,  and  full.  Thefe  Words  nave 
 plcas'd  me  upon  two  accounts ;  that  clear  agreeablenefs  they  feein 
 to  have  with  the  Light  of  Reafon  and  Revelation,  with  the  Lan- 
 guage of  Nature, 'and  of  the  Scripture. 
 
 i.  Thefe  Words  fee:n  to   enlighten  our  Minds  with  the  cleared 
 Evidence  of  this  Myftery,  in  the  Truth  of  it}  with  the  fulled  Expli- 
 cation of  this' Myftery,  in  its  Divine  Nature,  and  at  the  height  of  its 
 Glory.     This  it  feemeth  to  me  to  do,    by  the  Suitableness  which 
 they  have  in  them  to  our  innate  Light,  and  the  Principles  of  Nature 
 in  us.     Neither  am  I  in  this  Senfe,   altogether  without  Authority  or 
 the  moft  Learned  Interpreters  of  Nature  and  this  Light.    Cnfanus^ 
 in  the  fir  ft  Book,  as  I  remember,  of  Learned  Ignorance,  eftablifhes 
 and  unfoidcth   the  Nature  of  this  Divine  Trinity,    by  thefe  three 
 Term*,  Unity,  Equality,  Union;    which  he  affirmeth  to  have  been 
 deriv'd   from  Pythogoras.     Equality  is  in  Logick  denVd  the  Union 
 of  two  Subjects,  or  Subftances  in  the  far:  e  Quantity:    As  Similitude 
 b  the  Union  of  two  diftinct  Subjects  hi  the  fame  Q_  Equality 
 
 therefore  appearing  to  me  coincident  with  Uiion,    in  that  refpecr, 
 hath  been  chang'd  by  me,  into  the -Term  oi  Variety,    .  feems 
 
 much  more  proper,  clear  and  compleat  in  that  Place. 
 
 The  Platonical  Divinity,  as  the  Myfteiies  of  it  T'?;rd  to  us 
 
 by  Proclas,  fet  before  us  thefe  three  Chief  and  Univeri  al  Principles, 
 Z&s  cl7ri£$lov,  ^jiw;  terminus^  infinitum,  mixtum.  Thefe  three  being 
 heightned  to  their  fir  ft  Simplicity,  rtfolve  themfelvesinto  thisTrinity : 
 the  Unity,  which  alone  every  where  bounds  all  Things-,  the  Varie- 
 ty, which  in  its  Formality  is  Boundiefs  and  Infinite*,  the  Union  be- 
 tween thefe  two,  which  is  the  firft  and  molt  perfect  Mixture,  the 
 Pattern  and  Spring  of  Mixtures. 
 
 2.  The  Explication  of  this  unfearchable  Myftery,  by  the  Hierogly- 
 phfcks  of  thefe  three  Characters,  the  ILiity,  Variety  and  Union, 
 feemeth  moil  fundamentally  and  fully  to  correfpond  with  the  Doctrin 
 of  the  Triniry,  the  Names,  Properties,  Poweis,  given  to  the  Ado- 
 red Three  in  this  Heavenly  Trinity,  by  the  Light  of  Revelation  thro' 
 the  Scrk  tures. 
 
 Ho.v  ;er  is  the  Name  of  Father  given  to  the  ever  Glorious 
 Unity,  whofe  Bofom  is  the  firft  Seat,  and  the  Four  t  in  of  afl  ?  The 
 Son,  the  Word,  the  Image,    the  Righteoi  ck  Wifdom,  the. 
 
 Power,  the  Fuluefs  of  the  Father  \  How  cl       f?  how  diftin         how 
 compleatly  in  their  perfect  Glories  do  th<  Glafs  oft! 
 
 Variety  ?  How  pleafantiy  is  this  Variety  oy  a  Di         Five  i  r- 
 
 nally  rifing  up,  and  abiding  in  the  Bofom  of  the  Supream  Unity  ? 
 How  beautifully,  and  delightfully  doth  the  Unity  open  and  diriufe 
 
 itfeL 
 
(  44°  ) 
 
 •itfelf  in  all  the  Depths,  Proportions,  Amiablenefles,  Treafures  of 
 Wifdom,  Righteoufnefs,  Power,  Fulnefs  in  this  Variety,  which  by 
 being  the  fit  it  Variety  in  the  fir  JO:  Harmony,  is  the  Unity  in  the  ful- 
 fil and  moil  Harmonious  Explication  of  itfelf?  How  evidently, 
 how  confpicuoufly  do  this  Unity  and  Variety  anfwer  one  another, 
 with  the  moll  Ravifhing,  the  mofl  Divine  Pleafures,  the  higheft,  the 
 fweeteft  agreeablenefles  arifing  from  their  moll  perfect  Unity,  and 
 -higheft  Distinction ,  while  each  in  its  proper  formality  comprehends 
 the  other,  and  fo  both  are  mofl  perfectly  one,  by  the  moll  perfect 
 Unity  j  both  are  mofl  perfectly  diftinct,  by  the  mofl  perfect  Di- 
 ftin&ion  :  In  as  much  as  this  Variety  is  the  firft,  the  fuleft  Diftinction, 
 the  Fountain  of  all  Diftinccion.  Laftly,  Is  there  any  thing,  which 
 doth  fet  before  our  Eyes,  with  a  clearer  Light,  and  fweeter  Beauty, 
 that  Myftery  of  God  in  the  Son,  in  Ghrift,  as  he  defcends,  and 
 afcends  thro'  all,  filing  all  from  above  the  higheft  Heavens,  to  the 
 nethermoft  Parts  of  Things  below,  then  this  Character  of  the  firft, 
 the  mofl  full,  the  mofl  perfect  Variety  ?  With  what  a  Glory  now 
 are  all  Things  ken  in  the  Perfon  of  Chrift,  as  in  the  Wifdom,  and 
 in  the  Righteoufnefs  of  God,  mofl  Beautiful,  mofl  Harmonious  in  a 
 mofl  exact  Order  ?  How  doth  now  the  firft  Lovelinefs }  the  Image 
 of  the  firft  Unity,  the  Father  and  Fountain  of  Love,  fhine  forth  in 
 the  whole  Frame  of  Things,  as  it  lies  in  this  myfterious  Perfon, 
 this  Variety,  where  no  one  Form,  Figure  or  Diflinction  of  Things 
 can  be  wanting,  where  the  Supfeam  Unity  is  the  Head  and  Spring  of 
 all  ?  How  is  the  Glory  of  Chrift  in  every  Form  of  Things  from  the 
 higheft  to  the  loweft,  ken  by  the  rightly  illuminated  Eye,  as  the 
 Glory  of  the  Godhead  itfelf  in  its  full  Luftre,  uniting  all  Glories  in 
 one^  when  as  this  Variety  lies  entirely  in  the  Bofom.of  theSuprearn 
 Unity,  and  fo  in  every  Point  of  it  poflefleth  in  itfelf,  and  flouriih- 
 eth  with  the  Unity,  which  comprehends  the  whole  Variety  in  itfelf 
 entire  and  undivided  ? 
 
 As  Harmonious  are  the  Name,  the  Nature,  the  Properties,  the 
 Operations  of  the  BlelTcd  Spirit,  in  their  Divine  confonancy  with  this 
 Character  of  the  Union.  How  fully  doth  this  unfold  that  Allegory 
 of  the  Father  and  the  Son  joyntly  breathing  forth  themfelves  into 
 one  Perfon  in  the  Spirit,  and  the  Spirit  proceeding  from  both,  as  the 
 coafpiration  of  them  both  in  one  ?  How  proper  now  is  that  Name 
 of  Love  to  him,  as  he  is  known  under  this  Character  of  the  moft 
 perfect  Union,  a  Bed  of  Love,  where  the  Father  and  the  Son,  where 
 all  Things  in  their  Firft  and  Eternal  Forms  lie  together  in  the  moft 
 Pure,  moft  Pleafant,  Eternal  Embraces  of  each  other.  This  is  that 
 Bond  of  Peace,  of  Divine  Friendfhip  or  Harmony,  where  all  Things 
 
 above 
 
(  4+1  ) 
 
 above  and  below  meet  together  in  one  moft  Melodious  Confort,  mak- 
 ing up  that  Univerfal  and  Divine  Mufick,  which  fills  all  Things  in 
 Heaven,  in  Earth,  and  under  the  Earth.  By  this,  we  be^in  to  un- 
 derftand  what  it  is  to  be  Spirit,  to  live  and  walk  in  the  Spirit,  to 
 fee  all  Things  after  a  Spiritual  manner,  which  is  to  be  ourfdves, 
 and  to  fee  all  Things  in  this  moll  BlelTed,  moll  joyous,  and  moft 
 Glorious  Union  \  where  the  Unity,  and  the  Variety  in  their  fulleft 
 compafs  are  fo  perfectly  united,  that  each  thing  in  this  Vifion,  and 
 Illumination  of  the  Spirit,  as  in  the  opening  of  Heaven,  as  in  the 
 Glafs  of  the  Trinity,  fprings  up  and  appears  as  a  diftindt  Variety  in 
 the  Unity,  perfectly  one  with  the  whole  Variety,  having  in  itfeif 
 the  Unity  and  the  Variety  compleat  at  the  height  of  all  their  Di* 
 ftinclions,  moft  entire  and  undivided. 
 
 What  large  Commentaries  can  go  beyond  thefe  few  Terms,  in 
 evincing  and  illuflrating  thofe  fublime  Truths  concerning  this  Myfte- 
 ry,  and  the  Nature  of  God?  How  doth  it  feem  to  appear  plainly  in 
 thefe,  that  this  Majeltick  Trinity  is  the  Divine  Effence  icfelf,  the 
 Eflential  Form  of  God,  that  this  Trinity  is  a  perfect  Unity  j  that 
 all  three  are  perfectly  one }  that  every  one  in  his  own  proper  and 
 formal  Character  is  equally  all  three},  that  they  are  altogether  and 
 apart  perfectly  one  by  the  fame  Supream  Unity ;  that  they  are  all 
 moft  perfectly  diftinct  by  the  fame  firft  and  moft  full  Diftinction  or 
 Variety  *,  that  they  are  all  united  by  the  fame  moft  perfect  Union  of 
 the  fame  Unity  and  Diftindtion  in  themfelves. 
 
 1  mail  conclude  this  Difcourfe  with  a  double  Corollary/ 
 
 I .  /  have  no  Intention  of  bringing  thefe  Terms  unto  tbt  place  of  or  in 
 competition  with  thofe  Sacred  and  Divine  Names  of  thefe  three,  the^ 
 Father,  the  Son,  the  Holy  Spirit,  Thefe  have  a  tranfeendent  eminen- 
 cy  above  all  other  Names,  by  a  twofold  Advantage,  i.  They  have 
 upon  them  the  Glorious  Stamp  of  a  Divine  Revelation  and  Inftitu- 
 tion.  2.  In  their  own  Nature  they  wonderfully  excel  all  other 
 Names  in  the  reprefentation  of  Lite,  Senfe,  Underftanding,  Autho- 
 rity, Power,  Majefty,  Love,  Dearnefs,  Delight,  as  of  Divine  Per- 
 fons7  and  Divine  Relations  at  their  firft  Height,  and  the  Fountain  of 
 all  Life,  Underftanding,  Authority,  Power,  Love,  Dearnefs,  the 
 Fountain  of  all  BeiRg,  of  all  Perfons  and  Relations. 
 
 Thefe  Terms,  which  I  have  propounded,  as  drawn  forth  from 
 common  Senfe,from  the  Principle  of  Nature,hath  only  this  Deiign,to 
 be  a  Hand-Maid  to  thofe  Royal  Miftrefles,  the  Divine  Names,  to 
 drefs  them,  and  undrefs  them,  to  Interpret  their  Beauties  to  us,  by 
 the  Language  of  Nature,  fo  as  they  may  by  the  moft  powerful 
 Sympathy  thro'  thefe  Natural  Images,  awake  in  us  fome  unexprefli- 
 
 L  1  1  ble 
 
C  442  ) 
 
 ble  Glimps  and  Touch  of  thefe  Glories  in  their  own  Supernatural 
 Forms. 
 
 2.  No  Names,  no  Thoughts  among  Men  or  Angels,    exprefs  to  us  the 
 Myftery  of  God,  as  he  is.     The  Jews  fay,  that  God  in  the  Scripture 
 fpeaks  with  the  Tongue  of  a  Man,  which  is  compos'd  of  Images  tak- 
 en from  the  Created  Frame  of  Things.  All  Created  Images  fall  as  fhort  jj 
 of  the  Eternal  and  Divine  Glories,as  finite  doth  of  infiuite,bearing  no 
 Proportion  at  all  to  them.     We  know  but  in  fart,  when  that  which  is 
 PerfeEi  jliall  come, that  which  is  in  part  ftall  be  done  away,  I  Cor.  13.  9.  10. 
 Now  we  are  the  Sons  of  Ged,    we  have  a  Divine  Seed,  and  from 
 that  Seed  a  Divine  inftindt  in  us,  which  is  the  earneft  and  firft  Frtrtts             1 
 of  the  Spirit.    By  this,  we  know  the  only  true  God,  and  ourkives-             1 
 to  be  his*  Sons,  as  the  Lamb  knows  its  Mother.     By  this,  we  know  \ 
 after  the  fame  manner,   that  this  Divine  Seed  will  fpriug  up  to  a 
 Perfed  Root,  and  then  at  once  we  (hall  fee  him,  as  he  is,  and  be 
 in  the  fame  Divine  Form  or  Likenefs  with  him. 
 
 From  the  whole  foregoing  Difcourfe,  fbme  ingenious  and  intelli- 
 gent Spirits,  have  rais'd,  and  may  raife  fome  Objedions.     A  Propo- 
 fal  of  them,  fo,far  as  we  meet  with  them,  or  are  capable  of  fore- 
 feeing  them,   with  a  brief  Anfwer  to  them,  may  give  more  Light  J 
 and  Strength  to  the  Truth, 
 
 Qbjett.  1.  We  endeavour  to  demonftrate  a  perfed  Unity,  from 
 the  imperfed  Unities  in  the  Nature  of  Things.  How  can  an  Unity 
 be  Imperfed,  feeing  a  broken  or  confounded  Unity  is  no  more  aa 
 Unity  ?  -*  #  1 
 
 An  fa.  The  Variety,  which  is  infeparable  from  the  Unity,  bring- 
 eth  in  by  a  Divine  Neceflity,  feveral  Kinds  and  Degrees  of  Unities 
 for  its  own  Perfedion  and  Fulnefs.  That  which  is  an  imperfed 
 Unity,  in  the  refped  to  the  Firfl  and  Supream  Unity,  may  be  Per- 
 fed in  its  Kind.  So  Incorporeal  Subftances,  or  Spirits,  are  perfed 
 Unities,  in  Opofition  to  all  Divifion  or  Divifibility  \  but  are  by  the 
 Diverfities  of  Forms  in  themfelves  Imperfed,  being  compar'd 
 with  the  Divine  Unity,  which  is  equal  and  entire  thro'  the  whole 
 Variety. 
 
 As  all  Being,  as  all  Forms  of  Being  defcend  from  the  Firft  and 
 Ideal  State  in  the  Divine  Form,  by  being  contraded  and  obfcur'd  ; 
 fo  alfo  does  the  Unity  of  Things.  The  Supream  Unity,  by  Virtue 
 of  its  Infinitnefs  and  unbounded  Variety, comprehends  in  itfelf  Being, 
 and  not  Being,  all  Forms,  and  all  Privations  of  Being.  Thefe  Priva- 
 tions of  Being,  Contradions  and  Obfcurities,  Divifion,  Darknefs 
 and  Death,  as  they  ftand"  in  the  Divine  Form,  are  Divine  Forms, 
 and  Divine  Unities.    As  in  Numbers  the  Unity  multiplieth  itfelf 
 
 into 
 
(  443  ) 
 
 into  many  Varieties,  which  by  their  various  Compofitions  make  all 
 Numbers }  fo  what  we  call  imperfect,  contracted,  obfcur'd  Unities 
 below,  are  in  the  Light  of  the  Divine  Mind  perfect:  Thofe 
 Unities,  and  Forms,  and  Privations,  meeting  by  their  Union  in  a 
 diftinct  Unity. 
 
 Laftiy,  The  Anfwer  to  this  Objection  confirms  the  Demonftration 
 of  a  Perfect  Unity,  drawn  from  an  Imperfect  Unity.  Imperfect 
 Unities,  are  indeed  no  Varieties  in  themfelves,  but  rather  a  DiiTo- 
 lution  of  Unity.  It  is  the  Firfb  and  Supream  Unity  defcending  into, 
 and  clothing  itfelf  with  thefe  Forms  of  Imperfections,  which  alone 
 unites  all,  and  alone  is  the  true  Unity,  every  where  fhadowing  itfelf 
 in  thefe  imperfect  Unities.  Thus  PUto,  in  Parmendes,  teacheth  us, 
 that  that  which  uniteth  all  Things  every  where  in  Heaven,  on 
 Earth,  is  that  which  cometh  between  the  leaft  part  of  Things,  and 
 fo  is  the  leaft  of  all  Things.  By  this,  as  Ficinus  Comments  upon 
 him,  he  underftands  the  Supream  Unity  in  its  Simplicity,  which  by 
 being  molt  of  all  Things  indivifrble,  is  at  once  thq  greateft,  and  the 
 leaft  of  all  Things. 
 
 SECT.    II.  W 
 
 Of  the  Per  fins  in  the  Trinity. 
 
 I  (hall  firft  treat  of  the  Name  of  Perfons  given  in  common  to  all 
 Three  ^  then  of  the  feveral  Names  appropriated  co  each  Perfon, 
 with  the  Reafon  of  them. 
 
 There  are  two  Names  in  Greek,  by  which  a  Perfon  is  exprefs'd, 
 one  is  v&wttov,  the  other  is  v*Qr<teri$. 
 
 The  firft  of  thefe  properly  fignifieth  the  Afpect  or  outward  Form, 
 which  prefenteth  itfelf  to  the  Eye.  It  is  therefore  fomtimes  Tran- 
 flated  by  the  Face.  Upon  this  Account  ic  may  extend  kfelf  to  the 
 outward  or  inward  Image,  the  Object  of  the  fenlitive  or  intellectu- 
 al Eye. 
 
 The  latter  Term  properly  denoteth  a  Subfiftence  or  Subltance, 
 that  which  is  the  Ground  and  Root  of  Being  to  itfelf,  in  its  own 
 proper  and  compleat  Form,  and  to  all  other  Forms  within  the  com- 
 pafs  of  that  Being. 
 
 LI  I  i  This 
 
(  44+  > 
 
 This  Term  hath  been  peculiarly  applyM  to  the  Blefled  Perfons 
 in  the  Holy  Trinity,  by  the  Divines  of  the  Greek  Church.  From 
 thence  the  Union  of  the  Divine  and  Human  Nature,  in  the  Unity  of 
 the  fecond  Perfon,  our  Lord  Jefus,  is  commonly  call'd  the  Hy poli- 
 tical, that  is,  the  Perfonal  Union. 
 
 The  Name  for  a  Perfon  in  Latin,  is  that  from  which  we  derive 
 our  EfrgUfh  Word,  Terfona;  whecher  it  be  by  an  eafy  and  familiar 
 Change  taken  from  the  Greek  </refa»*Qvt  a  Face  or  Perfon  }  or  from 
 thefe  two  Latin  Words,  per  />,  and  fo  importeth  the  fame  Senfe 
 with  the  Greek  <0shr*<xis>  that  which  fubfifteth  by,  orofitfelf. 
 
 The  Notation  of  the  Words  thus  far  amounteth  to  the  Jlluftra- 
 tion  of  the  Thing.  A  twofold  concurrence  compofeth  a  Perfon. 
 t.  There  is  a  Form  or  Image  compleat  and  diftinft.  2.  The  Sub* 
 fiftence  of  this  Form  or  Image,  is  of  itfelf,  and  in  itfelf.. 
 
 Agreeable  to  thefe  Significations  of  the  Names,  is  the  Definition 
 of  a  Perfon  in  its  proper  Nature,  with  the  Philofopers.  A  Perfon 
 with  them  is  the.  fame  with  Shpptfuum.  This  is  defcrib'd  to  be  the 
 fame  with  Suhfiflens  IntetteEtuaUy   an  Intellectual  Subfiftence. 
 
 Being,  in  its  Univerfal  Latitude,  is  the  Objeft  of  the  Intellectual 
 Spirit  pr  Faculty.  The  intellectual  Power,  or  the  Underftandin^  in 
 its  perfeCt  Aft,  is  then  the  Univerfal  Nature  of  Things  :  All  Being 
 in  a  compleat  Image  fubfifting  within  itfelf,  upon  its  own  proper 
 Root  and  Ground. 
 
 The  Name  then  of  Perfon  agreeth  only  to  Intellectual  Beings,God,. 
 Angels  and  Men.  Upon  this  Ground,  that  Figurs  in  Poetry  and 
 Orarory  is  call'd  Profopopoeia,  or  the  making  of  a  Perfon,  which 
 bringethTc  rth  upon  the  Stage,  inanimate  and  Irrational  Things  in 
 the  Form  of  Men,  of  Spirits,  or  of  Gods,  converfing  Rationally, 
 or  Intellectually,  and  Difcourfing. 
 
 I  humbly  conceive,  that  in  the  refult  of  all  this,  we  fhall  at  once 
 meet  with  a  clear  Reafon  for  this  Name  of  Perfons  given  to  the 
 three  in  the  Trinity,  and  alio  a  Trinity  in  each  Perfon.  Thefe 
 three  necefTarily  meet  in  one  to  make  up  a  Perfon. 
 
 1.  There  muft  be  in  a  Perfon  a  compleat  Form  or  Image,  which 
 is  the  Face  of  all  Being  in  one :  For  this  is  the  proper  Nature  of  an 
 Intellectual  Spirit,  as  it  is  in  its  perfeft  Aft. 
 
 2.  This  Univerfal  Form  muft  have  in  itfelf  its  own  Root  and 
 Spring,  the  Root  and  Spring  of  all  Being,  out  of  which  it  arifeth,  in 
 which  it  compieatly  fubfifteth  within  itfelf,  and  giveth  fubfiftence 
 to  all  Forms  of  Things  within  itfelf.  A  Subfiftence  is  a  compleat 
 Exiftence  ,  the  Exigence  of  Things,  is  their  ftanding  forth  in,  them-  ] 
 felves,  extra  can/as,  without  all  Caufes. 
 
 3.  There 
 
(  445  ) 
 
 3.  There  is  neceflarily  a  moil  immediate,  intrinfical,  univerfal 
 Union,  beween  thefe  two,  in  each  Perfon,  the  Fountain,  and  the 
 Univerfal  Form  of  Being.  The  Fountain  diftin&Iy  and  raoft  per- 
 fectly comprehends  in  itfelf,  its  own  Univerfal  Image,  for  there 
 can  be  nothing  in  the  Image,  which  is  not  firft,  with  the  utmoft. 
 Perfection,  in  the  Fountain.  The  Image  in  like  manner  moll  per- 
 fectly comprehends  its  Fountain  diffus'd  thro'  the  whole,  and  entire 
 in  each  Part  or  Point  of  the  whole  }  otherwife  this  Image  could  nofi 
 fubfift  in  itfelf,  and  fo  would  be  no  Perfon.  Again,  theUnderftand- 
 ing  or  Intellectual  Spirit  in  its  perfect  Act,  at  once  knowing  all 
 Thing?,  and  fo  knowing  them  id  one,  as  one  in  their  Harmony, 
 comparing  and  judging  them,  can  be  no  other  than  an  indivifible 
 Unity:  Yet  muft  it  be  alfo  an  ample  Variety,  where  all  Diftincti- 
 ons  of  Things  are  molt  perfect,  full,  and  fo  at  their  utmoft  height  j 
 for  without  this  it  could  not  be  Univerfal,  it  could  not  compre- 
 hend, compare  and  judge  all  Forms  of  Things,  nor  unite  them  ia 
 one  Form. 
 
 This  Union  between  thefe  two,  the  Fountain,  and  the  Form  or 
 Image,  in  the  Perfon  or  the  Intellectual  Spirit,  is  that  which  makes 
 it  to  exift  perfectly,  makes  it  to  be  a  compleat  Perfon,  gives  it  all 
 its  Diftinction,  all  its  diftindt  Vertues  and  Operations,  which  are  in 
 every  Perfon,  as  the  Branches  and  Ripe  Fruit  upon  a  Tree.  All  the 
 diftindt  Forms  of  Things  here  are  compleat  in  their  Diilinctions, 
 compleat  in  their  Unity,  every  one  having  the  Univerfal  Form  en- 
 tire and  diftindt  in  itfelf,  are  the  Force  in  the  Subftance  *,  and 
 meeeting  in  one  in  the  Univerfal  Form,  are  the  Force  and  Fulnefs 
 of  this  Union,  and  the  ripe  Fruits  upon  this  Tree. 
 
 There  feem  to  me  to  arife  naturally  out  of  this  Ground,  thefe 
 Inferences,  i.  God  alone  is  a  true  Perfon,  as  he  is  indeed  the  only 
 Truth  of  all  Things  \  for  he  alone  hath  the  true  Fountain,  the  true 
 Form  of  ail  Being  in  himfelf.  He  alone  hath  thefe  in  himfelf  after 
 a  true  manner.  Angels  and  Men  are  fhadowy  Perfons  only,  having 
 a  fhadowy  Spring,  a  (hadowy  Image  of  Things,  a  fhadowy  Union 
 of  thefe,  all  after  a  (hadowy  manner. 
 
 2.  God  as  he  is  a  Trinity,  is  a  Perfon.  For  the  EfTence  and  the 
 Subfiftence,  the  Divine  Nature  and  the  Divine  Perfon,  are  both  one 
 in  him.  The  Sacred  Trinity  is  formally  and  properly  both.  The 
 Supream  Unity,  the  full  Variety,  meeting  in  a  molt  perfect  Union, 
 are  this  Sacred  Trinity,  which  conftitutes  the  Divine  Eflence,  and 
 is  the  Firft,  the  Divine,  the  only  Perfon. 
 
 3,  Every  one  of  thefe  three,  is  at  once  the  fame  Perfon,  and  a 
 diftinct  Perfon  :   For  every  one  of  thefe  three  is  this  fame  Trinity 
 
 entire^ 
 
(  44*  ) 
 
 entirely  arid  diftiriftly  in  itfelf.  The  Unity  by  its  Intigrity  and 
 Uhboumtetfntfs,  is  a  compleat  Variety,  and  fo  the  Union  of  both. 
 The  Variety  being  full  and  unlimited,  is  alfo  the  fame  Unity  and 
 Union.  Thcpcrfrff  Union  of  both  thefe,  is  both  thefe  in  the  Per- 
 fection of  their  Unity  and  DiftindHon.  All  three  are  one  by  the 
 fame  Unity.  Thus  this  one  Perfon  is  three  Perfons ;  the  three  Per- 
 fons  are  all  one,  every  one  is  all  three  in  its  own  proper  Character 
 and  Form. 
 
 SECT.    III. 
 
 Of  the  di§lin£i  Names  given  to  each  Perjbn. 
 
 WE  pafs  now  to  the  diftinft  Names  and  Chara&ers  of  each 
 Perfon  }  the  Father,  the  Son,  or  the  Word  ;  the  Spirit  or  the 
 Holy  Ghoft. 
 
 It  is  neceflary  for  us  to  premife  a  Diftinction  between  a  twofold 
 Ufe,  which  the  Holy  Scriptures  feem  to  make  of  thefe  three  Names, 
 the  Father,  Son  and  Spirit. 
 
 It  will  be  difficult  for  any  Perfon  to  have  a  right  and  clear  Under- 
 flanding  of  the  Scriptures,  that  doth  not  perceive  in  them  a  twofold 
 Trinity  under  the  fame  Names. 
 
 In  one  Trinity,  thefe  three  are  fubordinate  to  each  other.  By 
 the  Name  of  Father,  is  reprelenred  to  us  God  in  the  Trinity  of  the 
 Three  Perfons,  according  to  their  Pure  and  Supream  Glory,  in  the 
 fimplicity  of.  the  Divine  Nature. 
 
 The  Son  is  God  Incarnate,  God  in  the  Hypoftatical  or  Perfonal 
 Union  of  the  Divine  and  Human  Nature.  In  this  Senfe,  the  Father 
 and  the  Son  frequently  feem  to  be  mentioned  in  the  Scriptures.  So 
 Jefus  Chrift  himfelf  fpeaketh  of  them,  Job.  17.  3.  This  is  Eternal 
 Life  to  know  thee,  the  only  true  God,  and  Jefus  Chrift  whom  thou  haft 
 fent.  To  which  Senfe  St.  Fad  applies  the  two  Names  of  the  Per- 
 fons, where  he  fpeaks  of  the  -acknowledgment  of  the  Myftery  of  God7 
 both  of  the  Father  and  the  Son,  Col.  2.  2.  Here  according  to  St  Attftirfs 
 Expofition  of  the  Miffion  or  Sending,  God  is  underftood  to  fend  his 
 Son,  when  God  himfelf,  according  to  the  Law  of  his  own  Divine 
 Will,  according  to  the  moft  Beautiful  and  unfearchable  Harmony  of 
 the  Divine  Effence  or  Wifdom,  comes  forth  out  of  the  invifibiiity 
 •  of 
 
(  447  ) 
 
 of  the  Divine  Glory,  into  a  Created  Form  vifible  to  Angels  and 
 Men.  Here  the  Son  Jefus  Chrift  is  at  once  equal  to  the  Father,  one 
 with  him  in  his  Divine  Nature  •,  inferior  and  fubjedt  to  him,  as  his 
 Divine  Nature  perfonally  fubfifts  in  the  Humanity,  or  in  a  Created 
 EiTence. 
 
 In  this  Subordinate  Trinity,  the  Spirit  is  God  himfelf  fubfifting 
 in  all  the  Saints,  as  Members  of  Chrift's  Myflical  Body.  This  Spi- 
 rit in  the  Language  of  the  Scriptures,  proceedeth,  is  given,  is  fent 
 forth  from  the  Father  and  th:  Son  :  As  the  Father,  and  the  Son  being 
 Rifen  and  Afcended,»fubfift  together  in  the  Invilibility  of  the  Divine 
 Glory,  in  the  Unity  of  the  Eternal  Spirit  •,  fo  in  the  Unity  of  this 
 Spirit,  they  come  forth  from  the  unfeen  Glory  of  the  Godhead,  and 
 of  the  Human  Nature,  as  thefe  two  in  this  Spirit  are  marry'd  toge- 
 ther in  one  Eternal  Form  and  Glory,  into  all  the  Saints,  to  be  a 
 quickning  Spirit,  the  Fountain  of  Life  and  Immortality,  a  Well  fring- 
 ing up  to  Eternal  Life  in  them,  as  feilow  Members,  a&ed  by  the  fame 
 Spirit,  together  with  their  Head,  from  which  they  derive  it. 
 This  is  not  the  Trinity  with  which  here  we  have  co  do. 
 The  other  is  the  Co-ordinate  Trinity,  where  all  the  Perfons  fub- 
 fifl  alike,  together  in  the  Simplicity  of  the  Divine  EfTence-,  being  in 
 every  refpeft  equal  to,  and  nioft  perfcdly  one  with  each  other. 
 
 I  now  begin  with  the  Name  and  Character  of  the  firft.  of  thefe,  the 
 Bather, 
 
 It  is  a  Rule  clear  and  common,  that  all  the  Names  and  Images  by 
 which  we  reprefent,  or  converfe  with  Divine  Things  in  our  Natural 
 Form,,  and  the  State  of  this  Creation,  are  borrow'd  from  Natural 
 Forms,  and  the  State  of  this  Creation. 
 
 This  Ruie  hath  two  Confequences :  The  fir  ft  is  this  \  As  every 
 Creature  is  bounded  in  its  Perfe&ions,  and  mixt  with  Imperfection,, 
 it  is  necefTary  for  us  in  the  application  of  any  Created  Form  to  the 
 uncreated  Glory,  to  abftrad  the  Perfe&ion  from  the  Imperfection, 
 and  to  raife  it  to  the  utmoft  height.  The  fecond  is  this  ^  When  we 
 have  refin'd  any  Created  Form  from  its  Drofs,  and  hcightned  it  to 
 the  utmofl:  of  our  Capacity,  frill  we  are  to  acknowledge  that 
 this  Image  falls  as  much  below  the  Divine  Nature,  in  its  own  pro- 
 per Form  and  Fulnefs,  as  Finite  is  diftant  from  Infinitnefs. 
 
 The  Name  of  Father,  according  to  the  plain  underftanding  of  it 
 amongft  Men,  contains  in  it  thefe  feveral  Perfections. 
 
 Firft,  The  Nature  of  Mankind  is  contain'd  originally  in  the  Father, 
 as  in  its  firft  Seat  and  State. 
 
 2.  The  Human  Nature  flows  forth  by  an  Eficntial  Communication 
 of  itfelf  from  the  Father,  into  a  diftinct  Perfon  in  the  Son. 
 
 3.  The 
 
3.  The  Father,  as  he  is  the  Human  Nature  in  its  Fountain  \  fo  is 
 he  the  Fountain  of  all  Affection,  and  of  Providence  in  its  Love  to, 
 Delight  in,  Care  for  the  Children,  as  the  Propagations  and  Commu- 
 Eications  of  himfelf. 
 
 4.  The  Father  is  the  Head  of  all  Excellency,  Authority  and  Glo- 
 ry, in  as  much  as  all  that  lies  within  the  corn pafs  of  that  Nature  in 
 every  Birth  of  it,  is  deriv'd  from  the  Father. 
 
 Thefe  are  the  Perfedions,  in  refpect  to  which,  the  Name  of  the 
 Father  is  given  to  the  firfl  Perfon  in  the  Blefled  Trinity.  Thefe  are 
 the  Perfections,  which  in  this  Perfon  are  rais'd  beyond  all  Meafures, 
 above  all  Degrees,  to  a  pofitive  and  abfolute  Infinitnefs. 
 
 The  Divine  Nature  fubiills  in  this  Perfon,  in  its  Original,  before, 
 above  all  Originals  •,  in  its  beginning,  without^any  beginning -,  in  its 
 Unity,  every  way  fimple  and  unconfin'd.  This  Perfon  brings  forth, 
 and  propagates  itfelf  after  the  mod  perfect  and  unlimited  manner. 
 It  propagates  itfelf  by  an  Eternal  Generation,  without  Beginning, 
 Intermiifion,  or  End.  It  propagates  itfelf  by  an  infinite  Generation 
 in  the  Fulnefs,  Simplicity,  Unity  of  the  Godhead,  altogether,  every 
 way  undivided,  undiminifh'd.  This  Perfon,  the  Father,  is  an  Eter- 
 nal Spring  of  all  SweetnelYes  and  Loves,  of  an  infinite  Sweetncfs 
 and  Love,  perpetually  bringing  forth,  and  embracing  its  ofspring, 
 with  the  Freflineflfes,  the  FulneiTes  of  all  unimaginable,  unmixt,  un- 
 bounded TendernelTes,  Delights  and  Complacencies.  The  Godhead 
 in  this  Perfon  of  the  Father,  is  the  Supream  Head  from  Eternity,  the 
 kit,  the  higheft  End  in  Eternity,  of  all  Excellency,  Authority, 
 Dominion  and  Glory,  putting  down  all  Rule  and  Authority,  ex- 
 tinguiftiing-  all  Excellency  and  Glory,  by  the  fwallowing  up  of  all 
 fcto  himfelf,  unto  the  perfecting  of  all  in  himfelf,  as  he  appears. 
 
 The  Imperfections  in  the  Natural  Relation  of  a  Father  among 
 Men,  are  thefe. 
 
 1.  The  Nature  being  finite  and  bounded,    is  diftinct  from  the 
 Perfon,    is  'divided   in  the  feveral  Perfons  of  the  Father  and  the 
 
 Son. 
 
 2.  The  Father  brings  forth  the  Son  in  a  fubject  Matter  and  Womb, 
 diftinct  and  divided  from  himfelf. 
 
 3.  The  Son  lies  in  the  Loins  of  the  Father,  imperfectly,  obfcurely, 
 <coutractedly,  as  a  Seed  in  the  Plant:  So  he  comes  forth  from  the 
 Father,  depending  now  no  more  upon  him  ;  but  fpringing  up  by 
 -degrees  to  the  Perfection  of  a  Man,  and  to  a  fubfiftence  in  himfelf, 
 apart  from  the  Fatiter 
 
 4.  The  Perfon  of  the  Father,  and  the  Son,   are  capable  of  great 
 inequality.    The  Father  by  Virtue  of  the  Relation*  is  ever  Superior 
 
 to 
 
(  4+9  ) 
 
 to  the  Son  in  Dignity  and  Authority.  The  Son  many  times  by  the 
 Improvement  of  Human  Nature  in  him,  is  Superior  to  the  Father  in 
 Excellency,  in  Glory,  in  Dignity,  in  Civil  Dominion  and  Autho- 
 rity. All  thefe  Imperfections  are  carefully  to  be  remov'd  from  the 
 Perfon  of  the  Father  in  this  Trinity. 
 
 The  Divine  Nature  propagating  and  propogated  is  Infinite.     By 
 Virtue  of  this  Infinitnefs,  without  which  nothing  lies,  within  which 
 all  is  a  perfect,  undivided  Unity.     The  Nature  and  the  Perfon  are 
 perfectly  one.     The  Father  and  the  Son  are  perfectly  one,  and  in 
 all  Refpects  perfectly  equal.     The  Father  from  the  Beginning,  be- 
 fore and  above  all  Beginnings,   comprehendeth  the  Son  in  himfeif, 
 every  way  perfect,  entire,  difb'nct  in  Nature  and  Perfon,  as  himfcti? 
 the  Comprehenfion  of  the  Son  in  the  Father,  the  Generation  of  the 
 Son  by  the  Father,  are  both  the  fame  thing-,  both  Eternal,  withouc 
 Beginning,    without  End,    Eternally  Perfect,  never  begun,    never 
 ended.     The  Father  brings  forth  the  Son  Eternally  within  himfeif, 
 one  with  himfeif,  perfectly  himfeif  in  all  Refpects,  in  Original,  above 
 every  Original,  its  own  Beginning  and  Fountain,  without  any  Begin- 
 ning, the  fame  Fountain  of  all  Loves  and  Delights,  the  fame  Head  of 
 all  Excellency,  Dominion,  Authority  and  Glory  above  every  Head. 
 
 The  Character  of  this  Perfon  in  the  Scriptures  is,  that  all  Things 
 are  of  him  ^  or  from  him.  This  imprints  itfelf  upon  all  Paternities, 
 upon  ail  Principles  and  Springs  of  Being,  Life,  Love,  Light,  Beauty 
 of  all  Images,  Productions  and  Births.  '  This  Perfon  feales  himfeif 
 every  where,  upon  every  Unity. 
 
 Upon  this  account,  Free- Grace  is  peculiarly  attributed  to  the  Fa- 
 ther, by  the  Holy  Scriptures:  The  Purpofe,  the  Contrivance,  the 
 Deiign  of  all  Things  from  Eternity,  the  Sending  forth  of  all  Things 
 in  their  proper  Place  and  Time,  the  Abfolutenefs,  the  Eminency 
 above  all,  the  Dominion  over  all.  While  we  treat  of,  or  meditate 
 upon  the  diftinct  Characters  or  Properties  of  each  Peifon,  we  are 
 always  to  keep  this  clearly  in  our  Veiw,  the  Truth,  and  Perfection 
 of  the  Unity,  in  the  Truth  and  Perfection  of  the  Diitinction  •,  thaw 
 as  each  Perfon  in  its  Character  an  I  Property  is  truly  diftincr  from 
 the  other,  fo  they  are  all  perfectly  one,  comprehending  the  Proper- 
 ties of  each  other,  moll  properly  and  formally  in  their,  own  Cha- 
 racter and  Property. 
 
 The  Schools  attribute  this  twofold  Property  to  the  Father,  that 
 be  is  without  Beginning,  and  the  Beginning  of-  the  Son,  not  gene- 
 rated and  generating:  Then  they  difpute  whether  thefe  two  Pro- 
 perties do  not  conftitute  twoPerfons;  but  they  anfwer  and  remove 
 cheDifficulty  by  this ;  that  both  are  comprehended  in  that  one  of  the 
 
 M  m  m  Unity, 
 
C  45°  ) 
 
 Unity,  the  Eflential  Perfedion  of  which  comprehends  both  theft" 
 Ferfedions  in  one,  not  to  be  generated  and  to  generate,  to  be  with- 
 out a  Beginning,  and  to  be  the  Beginning  of  all. 
 
 How  pleafant  a  View  have  we  now  of  this  Perfon,  at  once  a 
 Sea  and  a  Spring,  without  Beginning,  without  End,  without  Bottom 
 or  Bound  j  all  Loves,  all  Beings,  all  Images,  all  Beauties,  all  Forms 
 of  Being,  all  Diftindions,  all  Varieties,  an  Infinitnefs  of  Beings  and 
 Beauties',  of  Loves  and  Lives,  with  Infinite  Diftindions  and  Varie- 
 ties \  all  thefe  lie  together  and  appear  moll  clearlf,  moft  compleat- 
 Fy,  as  in  a  Sea  of  pureft  Light,  richeft  Flame  of  fweeteft  Life  and 
 Love.  All  here  are  eternally  riling  up,  eternally  abiding  in  their 
 unfearchable  Spring,  ever  inflnitly  frefli,  infinitly  full,  in  the  pu reft, 
 moft  perfed  Complacencies  and  Delights  of  Love,  in  the  perpetual 
 Vigor  of  a  Divine  and  Eternal  Generation.  All  this  is  in  a  moft 
 perfect  Unity,  one  fimple,  undivided,  living,  intelledual  Perfon  5 
 one  Spirit  endlefly,  infinitly  propagating  itfelf  within  itfelf ,  fola- 
 cing  and  fatiating  itfelf  in  the  Embraces  of  its  own  Births,  in  which 
 it  is  every  where  entirely  itfelf,  and  perfectly  one  with  itfelf.' 
 
 Two  Names  are  by  the  Holy  Spirit  made  proper  to  the  fecond 
 Perfbn,  the  Son,  and  the  Word. 
 
 In  the  Solemn  Words  of  Baptifm,  the  Three  Perfons  in  the  BlefTed 
 Trinity  are  thus  mention'd  \  the  Father,  the  Son,  and  the  Holy 
 Ghoft.  St  John  folemnly  mentioning  the  fame  three  in  Heaven,  ex- 
 prefleth  them  by  thefe  Sacred  Names  5  the  Father,  the  Word,  and 
 the  Spirit.  1.  The  Son  is  a  Correlate  to  the  Father,  the  proper 
 Term  or  Bound  of  the  Ad  of  Generation.  In  Nature  the  Relati- 
 on of  Fatherhood  or  Sonfhip ;  the  Terms  or  Bounds  of  the  Relation, 
 Father  and  Son  \  the  Ad  of  Generation,  upon  which  the  Relation 
 is  founded,  are  all  three  equally  diftinguifh'd  from  each  other  :  BuC 
 here,  above  Nature,  they  are  all  Three  perfedly  one.  The  Schools 
 teach  us,  that  the  Relation  conftitutes  the  Perfon,-  and  is  the  proper 
 Form  of  it.  In  the  Divine  Nature,  which  is  a  perfed  Ad,  ever  per- 
 fedly in  Ad,  the  Ad  of  Divine  Generation,  upon  which  the  Rela- 
 tion is  founded,  and  the  Relation  are  the  fame.  The  Godhead  in  the 
 fame  myfterious  Ad  of  the  Divine  Generation,  as  that  Ad  is  in  its 
 Principle,  is  the  Father,  .as  that  Ad  is  in  its  Term  or  Bound,  is  the 
 Son.  This  myfterious  Ad  being  abfolutely  one,  and  indivisible,  is 
 thus  the  fame  both  in  its  Principle  and  in  its  Bound,  the  Son. 
 
 1  he  Son  in  this  Divine  Generation  refemhleth  the  Sons  of  Men 
 here  below  in  thefe  three  Properties  of  Sonfhip.  1.  The  fpringing 
 forth  from  the  Father.  2.  The  being  a  fubftantial  Image  of  the  Fa- 
 ther, in  the  fame  EfTence  and  Nature.     3.  In  being  the  fame  Human 
 
 Nature 
 
(  45 »  ) 
 
 Nature  or  Eflence,  in  a  diftinft  Perfon.    This  Son  and  Sonfaip  tran- 
 fcendeth  all  Sons  andSonfliips  among  the  Creatures  in  thefe  pecu- 
 liar Characters  of  it.     i.  This  Son  is  every  way  equal  to,  and  one 
 with  the  Father.     The  Father  in  his  Eflence  and  Perfon  is  an  Eter- 
 nal Aft  of  Divine  Life  and  Generation,  eternally  perfeft :  According- 
 ly the  Son  is  Coeternal  with  the  Father,  the  Life  and  EfTence  of  the 
 Father,  being  the  Generation  of  the  Son.     Upon  the  fame  Ground 
 the  Eflence  of  the  Father,    with  all  the  Excellencies  of  it  in  every 
 kind,  is  the  fame  and  entire  in  the  Son.     The  Eflence  in  the  Godhead 
 is  all  its  Excellency,  ail  its  Eternity,  all  its  Perfonality.     The  Eflence 
 in  the  Godhead  is  ever  in  Aft,  is  its  own  full  Ad.     This  Aft,  'which 
 is  the  Eflence  itfelf  in  all  its  Fulnefs,  is  the  Divine  Generation,  and 
 this  Generation  is  the  Son.    2.    This  Son  fprings  forth  from  the 
 Father,  without  divillon.     The  Unity  of  the  Godhead  in  this  Divine 
 Generation  is  preferv'd  inviolable  «and  entire.     The  Father  brings 
 forth  the  Son  within  himfelf,    he  brings  forth  hirafelf  in  the  Son. 
 In  this  Aft  of  Generation  the  Father  and  "the  Son  mutually  fubfift, 
 each  in  other,  being  ever  every  way  undivied.    3.  There  is  therefore 
 no  Inequality,  no  Difference,  no  Diverlity  between  the  Father  and 
 the  Son.    There  is  indeed  an  Order,  but  with  that  Order  fo  divine- 
 ly Beautiful,  an  Equality  and  Reciprocation,  that  without  Confufion, 
 by  a  facred  and  exaft  Diftinftion,  there  is  a  firft  and  a  fecond,  yec 
 at  once,    together  with  this,    by  the  facred  and  inviolable  Unity, 
 both  Father  and  Son,  mutually  comprehending  each  other,  are  reci- 
 procally firft  and  fecond  to  each  other.     Abftraft  then  from  the  Son- 
 Ihip  in  the  Creatures,  the  Difference  between  the  Aft,  and  the  Term 
 or  Property  of  Generation:    Abftract  the  Inequality  of  the  Father 
 and  the  Son,  the  Succeflion,  the  Division  in  the  Generation,  with  ail 
 its  Dependencies  upon  Time  and  Matter  :  You  will  now  have  left  an 
 Eternal  Eflence,   undivided,    unconfin'd,    the  Fulnefs  of  all  Beings. 
 You  will  have  this  Eternal  Eflence,  an  Eternal  Act :  In  this  Eternal 
 Act,  this  Eflence  prefents  itfelf  to  us,  compleatly  two  in  one,  riling 
 up  Eternally  out  of  itfelf,  abiding  Eternally  in  itfelf,  by  mod  Inti- 
 mate, Eternal,  full  Embraces,  perfectly  comprehending  hrclt^  being 
 in  both  its  own  Fountain  and  Image,    its  own  Father  and  Son,  mu- 
 tually Fountain  and  Image,  Father  and  Son,  firft  and  fecond  to  itfelf; 
 with  an  infiniteTranfcendency  above  all  the  Imperfections  of  Solitude, 
 Confufion,  Inequality,  Succeflion,  Diviflon,  or  any  thing  appertain- 
 ing to  Time  or  Matter,    whether  Angelical  and  Metaphyseal,   or 
 Corporeal  and  Phyfical. 
 
 M  ci  m  z 
 
(  45*  ) 
 
 A 
 
 CATECHISM 
 
 I  N 
 
 TWO   PARTS. 
 
 PAR  T,     I. 
 
 CHAP.    I 
 
 Qnefh  Y  IT  J  H  A  r  is  God? 
 
 \/\j      J*/*fa'  God  is  an  Eternal  Spirit,   of  whom,    by 
 ▼     lr    whom,  and  to  whom  are  all  Things. 
 
 Q.  How  many  Gods  are  there  ? 
 
 A.  There  is  only  one  true  God. 
 
 Q.  How  many  Perfons  are  there  in  the  Godhead  ? 
 
 A.  There  are  three  Perfons  in  the  Unity  of  the  Divine  EfTence. 
 
 Q.  Which  are  the  three  Perfons  in  the  Blcffed  Trinity ? 
 
 A.  The  three  Perfons  of  the  moll  Holy  Trinity,  are  the  Father, 
 the  Son,,  and  the  Holy  Spirit.  .  ',!. 
 
 Q.  How  do  yon  know  the  Father  ? 
 
 A.  God  the  Father  is  of  himfelf,  and  begetteth  the  Son. 
 
 Q.  How  do  yen  know  the  Son? 
 
 A.  God  the  Son  is  begotten  of  the  Father. 
 Q.  How  do  you  know  the  Holy  Ghofi  ? 
 
 A*  The  Holy  Ghoft  proceeds  from  the  Father  and  the  Son. 
 
 Q.  Art 
 
 , 
 
(  45*  ) 
 
 Q.  Are  thefe  three  Gods  ?  Or  are  thefe  three  Tarts  that  male  up  on* 
 
 God? 
 
 A.  All  the  three  Perfons  are  only  one  God,  undivided,  uncom- 
 pounded :  Each  of  the  three  Perfons  is  perfectly  God,  equal  to  the 
 other  two,  having  the  other  two  in  himfelf. 
 
 CHAP.    II. 
 
 Q.  XTCT  H  0  made  you  ? 
 
 V  V      A-  God  made  me,  and  all  Things. 
 
 Q.  How  did  God  make  youy  and  all  Things  ? 
 
 A.  God  made  me,   and  all  Things  by  Jefus  Chrift,  and  in  Jefus 
 Chrift. 
 
 Q.  Of  how  many  Farts  did  God  make  you  ? 
 
 A.  God  made  me  of  two  Parts \  a  Soul  and  a  Body. 
 
 Q.  How  did  God  make  your  Soul  ? 
 
 A.  God  breath'd  forth  from  himfelf  a  Breath  of  Life,  which  Breath 
 of  Life  is  my  Soul. 
 
 Q.  What  is  the  Nature  of  your  Soul  ? 
 
 A.  My  Soul  is  by  Nature  a  Spirit  of  Life,  Invifible, 
 Glorious,  *  Immortal,  (Imply  flowing  forth  from  God,    *Wifl2.2'$. 
 as  a  Beam  from  the  invifible  Sun,  and  depending  imme- 
 diately upon  him: 
 
 Q.  How  did  God  make  your  Body  ? 
 
 A.  God  form'd  my  Body  of  the  Dufl  of  the  Earth. 
 
 Q.  What  is  your  Body  ? 
 
 A.  My  Body  is  an  earthly,  vifible,  mortal  Subftance;  the  Image, 
 Inftrument  and  Habitation  of  the  Soul }  form'd,  enliven'd,  aded  by 
 the  Soul,  joyn'd  to  the  Soul  in  one  EfTence,  Form  and  Life. 
 
 C  H.  A  P.'  HI. 
 
 Q.  T  N  w*>at  S*ate  did  God  make'  you  ? 
 
 JL     A.  God  made  me  in  his  own  Image  ? 
 Q.  What  is  the  Image  of  God,  in  which  you  were  made  ? 
 
 A.  The  Image  of  God,  in  which  1  was  made,  confifteth  of  Righ- 
 leoufnefs  andBlefledaefs, 
 
 Q.  What 
 
(  454  ) 
 
 What  was  the  Righteoptfnefs  in  your  firfi  State  ? 
 
 A.  My  Righteoufheis  in  ray  fit  ft  State,  was  ray  Conformity  toGo<Lj 
 A  Divine  Light  did  ihine  beautifully  thro'  all  the  Powers  and  Parts 
 of  my  Soul  and  Body  -,  A  Divine  Love  did  flow  fweetly  thro'  all, 
 and  overflow  all:  A  Divine  Life  did  aft  and  heighten  all:  The 
 Form  of  the  Divine  Glory  did  appear  in  the.  whole,  and  in  every 
 part,  as  the  Face  of  the  Supream  Beauty  ia  a  Glafs,  of  pure,  living 
 Cryftal. 
 
 Q.  What  was  your  Biejfedncfs  f 
 
 A.  My  Bleflednefs  by  Nature  was  Communion  with  God.  I  faw 
 myfelf  entirely,  conftantly  in  God,  as  in  the  Glafs  of  Eternity, 
 where  the  Picture  faw  itfelf  in  tne  Life  of  the  Original.  1  took  ia 
 God  continually,  at  all  my  Powers  and  Parts,  in  all  my  Motions 
 and  Operations  j  as  the  Face  in  the  Glafs  taketh  in  the  Beauties } 
 SweetnefTes,  Motions  of  the  true  Face  {landing  ever  before  the  Glafs, 
 which  hath  Life  and  Senfe^  where  all  the  Subflance  of  the  Glafs  is 
 the  Face  itfelf,  in  reflection  upon  itfelf. 
 
 Q.  Where  did  God  fet  yon,  thus  made? 
 
 A.  God  fet  me  in  Paradife; 
 
 CHAP.    IV. 
 
 Q.  T~"\  /  D  you  continue  in  this  State  f 
 
 IjJ    A.  No,  1  fell. 
 
 Q.  How  did  yon  fall  f 
 
 A.  I  fell  by  the  Sin  of  Adam  and  Eve, 
 
 Q.  What  is  Sin  ? 
 
 A.  Sin  is  the  Tranfgreflion  of  the  Law  of  God. 
 
 Q.   What  was  the  Sin  of  Adam  and  Eve? 
 
 A,  The  Sin  of  Adam  and  Eve  was  the  eating  of  tiie  forbidden 
 Fruit. 
 
 Q.  What  was  the  Sin  of  Adam  and  Eve  to  yon  ? 
 
 A.  Adam  and  Eve  were  the  common  Parents,  the  reprefentative 
 Head,  the  collective  Body  of  all  Mankind,  as  JefusChrift  in  Glory 
 is  of  all  the  Saints. 
 
 Qi  What  came  of  this  Sin  of  Adam  ? 
 
 A.  From  this  Sin  of  Adam  came  Guilt,  Corruption,  and  a  Curfe 
 upon  all  Mankind. 
 
 Q.  What  is  our  Q^ilt  by  Nature  f 
 
 A.  Our  Guilt  by  Nature,  is  our  Obligation  to  the  Jtiftice  of  God, 
 
 r  thas  firft  Sia  committed  by  Adam.  Q  What 
 
(  455  ) 
 
 Q.  What  is  our  Original  Corruption  f 
 
 A.  Oir  Original  Corruption  hath  two  Parts. 
 
 i.  The  total  Lofs  of  the  Image  of  God,  and  the  Righteoufnei* 
 
 thereof. 
 
 2.  The  Pollution  and  Power  of  all  the  Evil  of  Sin,  in  all  the  Parts 
 of  my  Soul  and  Body. 
 
 Q.  What  is  the  Curfe  which  lieth  upon  us  ? 
 
 A.  The  Curfe  is  the  devoting  and  feparating  of  us  by  a  Divine 
 Sentence  unto  Divine  Wrath,  in  Soul  and  Body  j  in  Life,  in  Death, 
 after  Death,  in  Hell. 
 
 Q.  Can  you  deliver  your  f elf  from  your  Fallen  Estate  ? 
 
 A.  No,  I  can  by  no  Power  of  my  own,  or  of  any  Creature,  be 
 delivered  from  that  ftate  of  Evil,  into  which  I  am  fallen. 
 
 CHAP.    V. 
 
 Q.  T  5  there  no  Deliverance  from  the  Guilt,  Corruption,  and  Curfe  ? 
 J.     A.  Yes,  Jefus  Chrift  is  a  compleat  Saviour  and  Salvation. 
 Q.  What  is  Jefus  Chrifi  ? 
 
 A*  Jefus  Chrift  is  both  God  and  Man  in  one  Eternal  Perfbn., 
 Q.  How  is  Jefus  Christ  God  ? 
 
 A.  Jefus  Chrift  is  God  the  Son,  the  only  begotten  of  the  Father, 
 the  Second  Perfon  in  the  Trinity. 
 
 Q.  How  was  Jefus  Chrifi  made  Man  f 
 
 A.  This  Glorious  Perfon  took  Flefh,  and  was  born  of  the  Virgin 
 Mary,  having  been  conceived  in  her  VVomb  by  the  Holy  Ghoft. 
 
 Q;    Why  was  Jefus  Christ  God  and  Man  f 
 
 A.  Jefus  Chrift  was  God  and  Man,  that  he  might  be  a  Mediator 
 between  both,  that  he  might  make  both  one  in  himfelf. 
 
 Q.  Why  was  Jefus  Chrifi  Man  ?f 
 
 A.  That  he  might  fuffer  for  Man,  with  Man,  in  Man;  that  he 
 might  be  a  Root  reprefentative,  and  firft  Fruit  of  Mankind  in  the 
 Glory  of  God. 
 
 Q.  Why  was  Jefus  Chrifi  God  T 
 
 A,  Jefus  Chrift  was  God, 
 
 i.  That  he  might  Merit  in  Suffering,  by  the  Virtue  and  Value  of- 
 his  Godhead. 
 
 2.  That  he  might  Sancftify,  Sweeten,  Glorifie  Sufferings,  by  the 
 Prefence  of  his  Godhead.r ' 
 
 3.  That  he  might  rife  himfelf,  and  raife,  us  out  of  Sufferings  unto 
 the  Father,  Q.  H 
 
(45M 
 
 Q;  What  is  J  ejus  Chrift  to  its,  as  God- Man  ? 
 A.  Jefus  Chrift  as  God- Man  is,    i.  The  Price.    2.  The  Patterns 
 3.  The  Principle.     4.  T*he  Portion  \  and  fo  the  All  of  our  Salvation. 
 
 Q.   How  many  things  hath  Jefus  Chrifl  done  for  us  ? 
 A.  Jefus  Chi  h  done  five  things  for  us. 
 
 1.  J-jfos  C  ie  himfelf  Man  for  ns. 
 
 2.  Jefus  Chriit  hath  made  himfelf  under  the  Law  for  us. 
 
 3.  Jefus  C       fc  hath  Suffered  and  Died  for  ift. 
 
 4.  Jef  iath  Raifed  himfelf  from  the  Dead  for  us. 
 
 5.  Jefus  Chriit  hath  Afcended  for  us  to  the  Right-hand  of  the  Fa- 
 ther, ta}<  :n  to  nimiclf  all  Power,  Glory,  and  Majefty  over  all  for  us ; 
 made  hioiielt  a  continual  Interceflbr  for  us. 
 
 CHAP.    VI. 
 
 Q:   T  T^n?  are  rve  made  Partakers  of  Chrifl  ? 
 
 XTl     A.  We  are  made  Partakers  of  Chrifl;  by  the  Prefence, 
 Iahduicddon,  and  Operation  of  his  Spirit  in  us. 
 
 Q;  What  is  the  Work  of  the  S fir  it  in  us  f 
 
 A,  The  Spirit  makes  us  one  Spirit  with  Jefus  Chrift,  that  we 
 may  have  one  Life  with  him  in  his  Glory }  that  he  may  have  one 
 Life  with  us  in  our  Flefli,  that  we  maylive  in  the  Flelh  by  him,  as 
 a  Vital  Principle,  a  Quickning  Spirit  in  us. 
 
 Q.  What  is  the  principal  Aft:  of  the  Life  of  Chrifl  in  us, 
 
 -d.  The  firft  and  principal  Adt  of  the  Ufe  of  Chrifl  in  us,  is  Faith. 
 
 Q:  What  is  Faith? 
 
 ^  A.  Faith  is  a  Vital  A&  of  the  Soul,  receiving  Chrifl,  adhering  to 
 him  by  Virtue  of  the  Life  of  Chrifl  communicated  to  it. 
 
 Q.  How  many  Tarts  of  Faith  are  there  * 
 
 A.  Two.  1.  Th*  firft  Part  of  Faith  is  the  outgoing  Aft  of  the 
 Soul,  rooting  itfelf  (beyond  every  thing  Created)  in  Jefus  Chrift. 
 
 2.  The  Second  Part  of  Faith,  is  the  indrawing  Ad  of  the  Soul, 
 fucking  fortfyand  attracting  to  itfelf  the  Virtue  and  Fulnefs  of  Chrift. 
 
 CX  What  are  the  Frnits  of  Faith  ? 
 
 A.  The  Fruits  of  Faith  are  Five.  1.  Juftification.  2.  Adoption. 
 3.  Sanftifkation.    4.  Confolation.    %-  Glorification. 
 
 CHAP. 
 
(457) 
 CHAP.    VIII. 
 
 VV  ^-  Juftification  is  our  Acceptance  with  God  through 
 Chrift,  as  perfectly  Righteous  in  the  Eye,  and  Sentence  of  hispivine, 
 and  moil  exad  J u  (lice. 
 
 Q.   How  many  Parts  are  there  in  purification  f 
 
 A.  Two.  i.  The  cleanfing  us  from  all  Guilt  and  Stains  m 
 the  Blood  of  Chrift  made  Sin  for  us. 
 
 2.  The  clothing  us  with  the  perfection  of  Beauty,  being  made 
 the  Righteoufnefs  of  God  in  Chrift  Rifen  and  Glorified. 
 
 Q.  When  are  we  Jafiified  f 
 
 A.  Our  Juftification  is  perfect  at  once,  and  for  ever  in  the  firft 
 Moment  of  Believing,  being  uncapable  of  any  Degrees,  Succeffions, 
 or  Changes. 
 
 Q;  What  is  Adoption  ? 
 
 A.  Adoption  maketh  us  Sons  to  God,  in  the  Sonlhip  of  Chrift, 
 and  Co-heirs  with  him  in  the  Glory  of  the  Father. 
 
 Q.  How  many  Things  are  there  in  Adoption  ? 
 
 A.  Three,  i.  The  ground  of  the  Relation  or  Sonfhip  is  our  U- 
 riion  with  Chrift. 
 
 2.  One  Term  of  the  Relation  is  God  our  Father,  having  the  Spi- 
 rit and  Love  of  a  Father  in  him  to  us,  as  to  Chrift. 
 
 3.  The  other  Term  of  the  Relation,  is  a  Saint,  a  Son  to  God, 
 having  the  Spirit  and  Difpofition  of  Chrift  the  Son,  to  God  the  Fa- 
 ther. 
 
 '  Q.  What  is  SanSHfication  ? 
 
 A.  San&ification  is  a  New  Birth  unto  Holinefs  from  the  Seed  of 
 God,  which  is  Chrift  in  us. 
 
 Q.  How  many  farts  of  Holinefs  are  there  $ 
 
 A.  Two.  1.  The  firft  part  of  Holinefs,  is  the  mortification  of 
 the  corrupt  Nature  in  us  by  the  Death  of  Chrift. 
 
 2.  The  fecond  part  of  Holinefs,  is  the  participation  of  the  Divine 
 Nature,  by  the  Refurre&ion  of  Chrift  in  us. 
 
 Q;  What  are  the  principal  Works  of  the  Corrupt  Nature  ? 
 
 A.  Two.  1.  Lufts,  which  comprehend  all  Moral  and  Spiritual 
 Defilement  with  any  Image  outward  or  inward  \  all  Earthly,FleihIy, 
 Worldly  Loves. 
 
 2.  PaiHons ;  all  things  which  difquiet  our  Spirits,  Fears,  Griefs, 
 Wrath,  Hatred. 
 
 N  n  n  Q:  What 
 
US*") 
 
 Q.  What  are  the  'Bruits  of  the  Divine  Nature} 
 
 A.  Two.  i.  Purity  \  Moral,  Spiritual,  outward,  inward,  which 
 comprehend  Chaftity,  He'svenlinefs,  Spirituality. 
 
 2.  Love  -,  which  hath  God  for  its  Center,  and  Circle  \  as  all  things 
 Live,  Move,  and  have  their  Being  in  him.  The  Train  of  Love  are, 
 Humility,    Meeknefs,    Kindnefs,    Peace,    Gentlenefs,   Joy. 
 
 Q.  What  is  the  outward  Law  of  Holinefs  ? 
 
 A.  The  Scriptures  in  General ;  The  Ten  Commandments  in  Par- 
 ticular. 
 
 Qj  How  came  the  Scrip  ares  $ 
 
 A.  By  the  Infpiration  of  the  Holy-Ghoft. 
 
 Q.   Hgw  are  the  Scriptures  to  be  Known  and  underfiood  ? 
 
 A.  By  the  Infpirations  of  the  fame  Spirit. 
 
 Q.  What  is  the  inward  Law  of  Holinefs  ? 
 
 A.  The  Spirit  of  Life  in  our  Hearts. 
 
 Q.  What  is  the  univerfal  Spibjecl  and  End  oj  theScripures  and  theSpiritf 
 
 A.  Jefus  Chrift: 
 
 Q.  What  is  Confolation  ? 
 
 A.  The  Prefence  and  Operation  of  the  Spirit  in  us,giving  us  Peace 
 and  Joy  in  all  Conditions,  by  the  Revelation  of  Jefus  Chrift  in  us, 
 and  in  every  Condition. 
 
 Q.  Of  how  many  Parts  doth  this  Confolation  confift  I 
 
 A.  Eight,  i.  The  Holy-Ghoft  is  given  to  us  to  be  ever  with  us, 
 and  in  us,  as  a  Comforter. 
 
 2.  The  Spirit  bringeth  the  Father  and  Chrift  to  us,  with  all  their 
 Heavenly  Train,  Furniture,  Entertainment,  to  Sup  and  Lodge,  and 
 abide  with  us. 
 
 3.  The  Spirit  poureth  the  Love  of  God  abroad  in  our  Hearts. 
 
 4.  The  Spirit  taketh  the  Things  ot  Chrift,  and  fheweth  them 
 to  us. 
 
 5*  The  Spirit  gives  us  a  fight  of  Chrift  come  again  to  us,  as  he  is 
 Rifen  from  the  Dead  j  and  fuch  a  Joy  in  this  Vifion,  as  none  can 
 take  away. 
 
 6.  The  Spirit  refteth  upon  us,  as  a  Spirit  of  Glory  in  all  our  Suf- 
 ferings. 
 
 7.  The  Spirit  is  an  Earneft  to  us,  a  Fore-taft  and  Pledge,  that 
 we  [hall  never    die  in  Death  itfelf,  nor  be  unclothed  of  the  pre- 
 fent  Appearance*,  but  that  this  Mortal  Appearance  (hall  be  clothed 
 upon  with  Glory  from  Above,  and  fwallowed  up  of  Life  itfelf  into ' 
 Immortality. 
 
 8.  The  Spirit  is  in  us  the  Seal,  and  Firft-Fruits  of  Heavenly  Blifs 
 and  Eternal  Joys. 
 
 Q.  What  is  Glorification  ?  A*  The 
 
(  459  ) 
 
 A.  The  Pei fe&ion  of  all  Holinefs  aed  Happinefs  in  our  Souls  and 
 Bodies,"  with  Everlafling  Life  in  Heaven. 
 
 Q.  What  doth  this  Glory  confifi  in  ? 
 
 A.  i.  An  immediate  Sight  of  Jefus  Chrift  Eye  to  Eye;  in  a  mutual 
 Prefence  of  both  our  Perfons  there,  where  he  is. 
 
 2.  A  naked  Sight  of  the  unveiled  Perfon  of  Chrift  in  the  Glor  y  of 
 the  Father. 
 
 3.  Aa  entire  Sight  of  Chrift  in  the  compleatnefs  of  his  Perfon  \  all 
 fulnefs  of  the  Godhead,  the  General  AlTembly  of  Saints,  and  Angels, 
 both  Creations  dwelling  in  one  Glorified  Body  in  him. 
 
 4.  A  peried  likenefs  to  Chrift  in  this  Appearance,  in  which  we 
 fee  him. 
 
 5.  An  uninterrupted  Fellowlhip  and  full  Enjoyment  of  him  at  once, 
 and  for  ever  in  Eternity. 
 
 QiWbat  is  the  Reafon  and  Rule^  of  this  Work  of  the  Spirit  in  every  Sonl^ 
 by  which  it  is  thus  made  Partaker  of  Chrifl  in  Faith  ^  and  all  thefe  Fruits 
 of  Faith  ? 
 
 A.  No  Works,  or  Power  of  Working  in  us  ;  but  the  Purpofe. 
 and  Grace  of  God,  given  to  his  own  Seed  and  beloved  ones,  before 
 the  World  was.  This  is  Eleding  Love,  the  Root  and  Rule  of  all 
 Fruits  of  Love,  which  by  all  bringeth  us,  and  layeth  us  there  at  laft, 
 where  it  found  us  at  firft,  in  the  Bofom  of  the  Father. 
 
 Now,  this  World,  which  came  between,  is  vanifhed  like  a 
 Dream  :  Thofefeeraing  two  Eternities  before  and  after  this  World, 
 are  broke  into  one :,  appear  to  be  one,  without  Divifion,  Succeffion, 
 Change,  or  changable  Shadow. 
 
 Q.  What  become  ofthofe  that  believe  not  in  Chrift? 
 
 A.  They  lie  under  Wrath  while  they  live  j  Their  Souls  are  in 
 Prifon  with  the  Devils  at  their  Death:  At  the  end  of  the  World, 
 their  Bodies  are  raifed  and  joyned  to  their  Souls  \  both  are  brought 
 to  Judgment  j  both  are  caft  into  the  Lake  that  burns  with  Fire  and 
 Brimftone. 
 
 N  n  n  2  PART. 
 
(46o) 
 
 PART       II. 
 
 CHAP.    I. 
 
 QuefL  T  T  0  W  doth  the  Vnity  of  God  appear  f 
 
 JLX    '  Anf     i.  The  Unity  of  God  is  his  Simplicity  :  For 
 that  which  is  one,  is  Uncompounded. 
 
 2.  The  Unity  of  God  is  his  Purity  \  for  that  which  is  One,is  Un- 
 mix'd,  and  fo  Unftain'd. 
 
 3.  The  Unity  of  God  is  his  Glory  :  For  all  excellencies  of  Things 
 meet  in  one,  aud  are  at  the  higheft  Point,  in  the  Supreme  Unity. 
 
 4.  The  Unity  of  God  is  his  Omnipotency:  The  Spring  of  all 
 Things,  the  Head  of  all  Power  is  a  Unity  :  All  Caufes,  Vertues, 
 and  Powers,  meet  in  one  in  a  perfect  Unity 
 
 5.  The  Unity  of  God  is  his  Wifdom.  Wifdom  is  the  Order  and 
 Harmony  of  Things.  The  Divine  Unity  is  the  Ground,  the  Rule, 
 the  Perfection  of  Order  and  Harmony :  For  Order  and  Harmony, 
 Beauty  and  Mufick,  are  the  agreements  of  Things  in  One. 
 
 6.  The  Unity  of  God  is  his  Greatnefs.  That  which  is  entirely  one, 
 compreheadeth  all  Things  in  itfelf }  is  incomprehenfible  to  all,  bus 
 One. 
 
 7.  The  Unity  of  God  is  his  Grace,  Goodnefs,  and  Love.  That 
 which  is  abfolutely  One,  is  One  to  all  \  One  with  all  j  one  in  all ; 
 embraceth  all  in  One.  God  is  not  One  with  any  Creature,  in  Sin  \  for 
 Sin  is  a  breach  of  the  Unity,  andfo  no  pofitive  Being,  but  the  Priva- 
 tion of  Being.     God  is  the  Perfection  of  all  Being. 
 
 8.  The  Unity  of  God  is  his  Eternity,  and  his  Infinitenefs.  That 
 which  is  One,  is  the  fame  at  all  Times,  in  all  Places,  in  every 
 State  and  Form,  uncapable  of  any  Change,  or  Bound  \  One  in  all  j 
 One  with  all  \  One  below  \  One.  above  all  -7  becaufe  every  where, 
 ever  the  fame,  without  any  Diverfity. 
 
 c  H  a  P.   11. 
 
 Q.T  S   God  only  one? 
 
 X     A,  God  is  fo  one,   that  he  is  three  in  one  5   a  Trinity  ia 
 Unicy. 
 
 Q;  How  comes  this  to  pafst  Jt.  1: 
 
(  46i  ) 
 
 A.  i.  God  is  not  a  dead,  buc  a  living  Unity.  God  is  not  a  di- 
 vided, but  an  entire  Unity.  An  Unity  without  Variety,  is  dead, 
 divided,  and  fo  no  Unity. 
 
 2.  A  perfecl  Unity  hath  all  Variety  in  ic. 
 
 3.  This  Unity,  and  this  Variety  are  one  by  the  Unity,  diftinft  by 
 the  Variety  :  As  they  are  one,  and  diftinft,  there  arifeth  from  thefe 
 two  a  third,  which  is  the  Union  of  both. 
 
 4.  Thefe  three  are  equal.  The  Unity  hath  the  Variety  .and  the 
 Union  in  itfelf,  without  which  ic  would  be  a  barren,  broken  Unity. 
 The  Variety  hath  in  itfelf  the  Unity,  the  Union,  All.  If  any  thing 
 were  wanting,  it  were  not  a  perfedt  Variety.  The  Union  is  all,  for 
 it  joyneth  the  Variety  and  the  Unity,  keeping  them  both  one,  and 
 diftincl:  in  itfelf,  that  they  may  have  a  mutual  and  compleat  Comma- 
 on  in  this  Union. 
 
 God  is  Love :  He  is  himfelf  the  Lover,  the  Beloved,  the  Love- 
 Union  :  The  Enjoyer,  the  Enjoyed,  the  Enjoyment  and  Joy. 
 
 God  is  a  Living  God.  Life  in  its  own  Fountain  \  its  own  Image 
 fpringingup  within  that  Fountain  ;  its  own  Union,  A&ivity,  Exer- 
 cife  and  Fellowfhip  between  thefe  two  in  all  the  Fruits  and  Fruitful- 
 nefs  of  Life  \  which  are  Light,  Love,  Joy,  an  endlefs  Seed  and 
 Ofspring  in  multiply'd  Images  of  themfelves,  by  the  Infinite  Union 
 of  an  Infinite  Unity,  with  an  Infinite  Variety. 
 
 CHAP.    III. 
 
 Q  \y\7  H  AT  are  the  three  in  the  Divine  Nature  caWd? 
 
 V  V  A.  The  three  in  the  Divine  Nature  are  call'd  Perfons; 
 becaufe  every  one  is  a  compleat,  intellectual  Subftance,  having  its 
 fubfiftence  entire  in  itfelf. 
 
 Every  one  of  the  three  Perfons  is  compleatly  God  -,  hath  the  Root 
 of  the  Divine  ElTence,  the  Divine  ElTence,  the  Operations  of  the 
 Divine  EfTence,  perfecl  in  itfelf  alone. 
 
 Every  one  of  the  three  Perfons  hath  the  other  two  in  hnafelf, 
 with  an  abfolute  independence. 
 
 Q.  What  are  the  three  Perfons  caWd  ? 
 
 A.  The  three  Perfons  in  the  Trinity,  are  the  Father,  the  Son,  or 
 the  Word  *  the  Holy  Ghoft. 
 
 Q.   Why  is  the  firfl  Perfon  calPd  the  Father  f 
 
 A.  The  firft:  Perfon  is  call'd  the  Father,  becaufe  he  is  of  himfelf 
 alone,  and  begetteth  the  Son.     The  Fathtr  is  the  Supream  Unity 
 the  Godhead  in  its  Fountain.  Q.  IVb* 
 
( ^ )    ■ 
 
 Q.    Why  is  the  fecond  Per/on  exprefs'd  by  the  Son,  or  the  Word  ? 
 
 A.  The  fecond  Perfon  is  the  Son,  becaufe  be  is  begotten  of  the 
 Father.  The  Son  is  the  exprefs  Image  of  the  Father,  riling  up  ous 
 of  the  Father,  and  abiding  in  the  Father. 
 
 The  Generation  of  the  Son  is  Eternal,  ever  perfed,  ever  in  acY; 
 never  to  come,  never  imperfeel,  never  paft. 
 
 The  fecond  Perfoa  is  call'd  the  Word,  becaufe  he  is  the  Supream 
 Variety,;  The  Godhead  diftinguifhing  itfelf  into  a  variety  of  Perfons 
 in  the  Unity  }  and  in  the  Unity  of  the  Perfon,  unfolding  all  Variety, 
 an  Infinite  Variety,,  with  moil  exact  Di  Hi  notions.  For  this  reafon, 
 the  Son  is  fa  id  to  be  the  Wifdom  of  God. 
 
 Q.  What  is  the  Name  of  the  third  Perfon  f 
 
 A.  The  third  Perfon  is  call'd  the  Holy  Gboft,  or  Spirit  ^  becaufe 
 the  other  two,  as  it  were,  breath  themfelves  each  into  other,  and  fo 
 become  one  in  this  Perfon. 
 
 The  third  Perfon  is  call'd  Love,  and  is  laid  to  proceed  from  the 
 other  two  ^  becaufe  he  is  the  Union  and  Fellowfhip,  the  myftical 
 Marriage  and  Heavenly  Kifs  of  the  other  two^  the  Godhead  embrace- 
 ing  and  converfing  with  itfelf. 
 
 CHAP.    IV. 
 
 Q.  \TiT  HO  made  all  Things? 
 
 VY  ^  God  made  all  Things  by  his  Word.  God  in  his 
 Effential  Image  brought  forth  himfelf  into  a  Shadowy  Image,  in 
 which  all  the  Creatures  fubfifted  together  in  the  Perfon  of  the  Son, 
 which  is  the  Word,  the  Elfential  Image  of  the  Godhead. 
 
 From  this  fob fiftence  of  the  Shadowy  Image  in  the  Elfential  Image, 
 the  Shadowy  Image  with  all  the  Creatures  were  brought  forth  into 
 a  Shadowy  Sublicence  in  themfelves.  Thus  Jefus  Chrift  was  the 
 Image,  Elfential  and  Shadowy,  in  the  Subftance  and  Similitude  of 
 the  invifibleGod.  Thus  he  was  the  Fir  ft- Born  of  every  Creature.  Thus 
 all  Things  fubfifted  together  in  him.  Thus  ail  Things  that  were  made, 
 we^e  made  by  or  thro9  him. 
 
 Q.  What  was  the  chief  of  the  Works  of  God  ? 
 
 JU  Man  was  the  chief  of  the  Works  of  God. 
 
 Q.   How  was  Man  made  f 
 
 A.  Man  was  made  in  the  Similitude  of  the  Divine  Image,  more 
 properly  than  any  other  Creatures,  in  two  Refpefis. 
 
 i.    Man  was  made  in  the  Similitude  of  the  Divine  Unity,    as  it 
 comprehended]  the  whole  Variety  in  itfelf.     Every  other  Creature 
 
 was 
 
(  463  ) 
 
 was  made  in  the  Likenefs  of  the  Divine  Unity,  as  it  defcendetb  into 
 fome  particular  Branches  of  the  Variety.  The  EfTential  Image,  as  h 
 is  the  Idea  of  all  Ideas,  was  Tet  as  a  Seal  upon  the  Human  Nature, 
 This  EfTential  Image  in  Tome  particular  Idea,  feal'd  every  other- 
 Creature.  Thus  Man  was  a  Similitude  of  the  whole  Heaven  of  the 
 Divine  Nature,  with  all  its  invifible  Stars  of  Glory  fhining  in  it : 
 Each  other  Created  EiTence  was  the  Figure  of  the  Heaven  in  a  Tin- 
 gle Star,  or  particular  Conftellation. 
 2.  Man  was  the  Created  Head  of  all. 
 Q.  What  was  the  Image  of  God  in  Man  ? 
 
 A.  The  Image  of  God  in  Man  couTiited  in  RighteoufheTs  and 
 BtefTedneTs. 
 
 Q.   What  was  this  Right eoufnt fis  in  Man  f 
 
 A.  RighteouTneTs  in  Man  was  a  conformity  to  the  Divine  Nature, 
 All  the  Creatures  flood  together  in  Man,  as  in  the  Head,  in  a  Divine 
 Harmony  of  their  EfTences  and  Operations,  of  each  with  itklf^  of 
 each  with  other,  of  all  with  God. 
 
 From  Man,  as  the  Head,  this  Harmony  was  propagated  and  main- 
 tain'd  thro'  the  Creatures,  Tubfifting  apart  by  themTelves. 
 
 One  Divine  Life,    mov'd,  fhin'd,    founded  in  and  thro'  all,  as  an 
 unexpreflible  Love,  Beauty,  Mufick,  made  up  out  of  all,   compleai 
 in  all,  beginning  and  terminating  in  Man,  as  the  Head  of  all* 
 Q  What  was  the  Blejfednefs  of  Man  ? 
 
 A.  The  BlefTedneTs  of  Man  was  Communion  with  God  in  himTelf,, 
 and  in  all  the  Creatures. 
 
 The  Divine  Life  and  Love  in  Man,  in  all  Divine  Forms,  every 
 where  met  with  itTelf,  touch'd,  ernbrae'd,  enjoy'd  itTelf,  open'd  its 
 own  Springs  upon  itTelf,  awaken'd  its  own  Powers  within  itTelf-,  the 
 Motions  of  which  are  all  SweetnefTes  and  PleaTurcs.    This  is  the  Joy, 
 which  is  the  refult  of  the  Harmony. 
 Q_.  Where  did  God  fet  Man  fio  made? 
 A.  God  plac'd  Man  in  ParadiTe. 
 Q  What  was  Paradife  ? 
 
 A,  Paradife  was  the  Similitude  and  PreTence  of  God  in  the  whole 
 Creation.  The  Creation  was  a  Garden  :  All  the  Creatures  were 
 Divine  Flowers  in  this  Garden,  animated  with  a  Divine  Life,  cloth'd 
 with  a  Divine  Beauty,  breathing  a  Divine  SweetncTs.  Every  one 
 did  bear  the  Figure  of,  and  anTwer  to  a  Glory  in  the  Face  of  God : 
 The  Face  of  God  was  as  a  Sun,  fhining  with  all  its  Glories  upon: 
 thefe  Flowers,,  diftilling  its  own -Influence  upon  them,  attracting 
 their  SweetnefTes  to  itTelf*,  deTcending  into  them,  drawing  them 
 up  into  itTelT,     Thus  was  the  Divine  Similitude,  and  the  Divine  Pre- 
 
 Teace: 
 
(  \H  ) 
 
 *ence  in  the  Creation,  the  Earthly  Paradife;    In  the  midft  of  Man  i 
 
 itood  this  Paradife  ;  In  the  midft  of  this  Paradife  Man  walk'd. 
 
 CHAP.    V. 
 
 Q.  T"\  /  D    Man  continue  in  this  State  f 
 .  JL/    A.  No,  he  fell. 
 Q.  How  did  Alan  fall .? 
 W.  Man  Ml  by  Sin. 
 Q.  What  is  Sin  * 
 
 A,  Sin  is  the  Trarifgreffion  of  the  Law  of  God. 
 Q.  What  Law  of  God  did  Man  Trangrefs  ? 
 
 A.  Man  did  Eat  of  the  Tree  of  Knowledge  of  Good  and  Evil, 
 which  God  had  forbidden  him. 
 
 Q:  How  could  Aian^  being  a  fhadowy  Similitude  of  the  Divine  Nature^ 
 tranfgrefs  the  Law  of God \  feeing  Shadows  can  be  nothing  be  fides  meer  Imi- 
 tations of  their  Subftances  in  their  Figure  and  Motions  ? 
 
 A.  Sin  came  on  upon  Man  by  divers  Steps,  which  were  like 
 Links  in  a  Chain  of  Divine  Workmanfhip  faftned  invifibly,  but  in- 
 feparabiy  one  to  another. 
 
 i.  There  was  a  Change  of  the  Divine  Prefence  with  Man  twice, 
 before  Sin  came  in. 
 
 i.  The  firft  Preferjce  of  God  with  Man,  was  in  the  fimplicity  of 
 a  Love-appearance:  Here  all  Things  were  very  good.  The  Dark- 
 nefs appear'd  not,  as  an  oppofite  Form  to  the  Light:  Light  and 
 Darknefs '  were  fe.cn  together  in  the  Figure  of  the  Divine  Unity. 
 Darknefs  flood  in  Union  with  the  Light,  as  a  Degree  of  Light,  a 
 new  Form  of  Light,  in  the  Light,  a  pure  Cryftalline  Glafs,  in  which 
 the  perfect  Face  and  Form  of  the  Divine  Light,  was  feen  entirely  all 
 overr  Now  there  was  no  Poffibiiity  of  Evil,  nor  Capacity  of  Sin- 
 ning, in  this  Smplicity  of  the  Natural  State. 
 
 2.  The  fecoad  Prefence  of  God  with  Man,  was  the  Love-appear- 
 ance declining  and  divided  into  two  Appearances  of  Light  and 
 Darknefs,  fee  in  oppoiition  one  to  the  other.  In  the  Light,  was 
 Goodnefs,  Love  and  Life  *,  in  the  Darknefs,  Evil,  Wrath  and  Death. 
 Yet  Light  and  Darknefs  appeared  not  here  really  -7  but  only  repre- 
 fentadvely  in  the  Glafs  of  the  Love-appearance,  and  the  Divine 
 Light,  to  fhew  Man  the  Springs  of  Good  and  Evil,  that  he  might, 
 fly  from  one,  and  drink  his  fill,  and  bath  himfelf  eternally  in  the 
 other.    This  was  Paradife  with  the  two  Trees,   the  one  of  Life  ^ 
 
 the 
 
(  4*5  ) 
 
 the  other  of  the  Knowledge  of  Good  and  Evil.  Now  the  Law  is 
 come,  and  Man  knoweth  what  it  is  to  Luft.  Now  is  Man  try'd, 
 and  the  ihadowy  Image  is  near  to  difcovcr  to  itfelf,  whether  ic  be 
 changable,  or  of  an  enduring  Subftance  :  Whether  it  be  pure  and 
 fimple  in  Truth,  or  mixt,  compounded,  bearing  the  Similitude  only 
 of  Simplicity  and  true  Purity.  Now  is  the  Difference  between  the 
 Original  and  the  Copy,  the  Heavenly  Subftance,  and  the  Earthly 
 Similitude,  near  to  be  reveai'd. 
 
 3.  The  third  Prefence  of  God,  is  the  Love-appe3rance,  withdraw- 
 ing and  hiding  itfelf  under  an  appearance  of  Wrath  ;  like  the  Sun 
 under  a  Cloud  ;  the  Face  of  Beauty  and  Love  under  a  Vizor.  Now 
 the  Law  fheweth  itfelf  to  be  Spiritual,  Good  and  Holy,  in  being  a 
 Miniftry  of  Wrath  and  Condemnation,  letting  in  Sin  and  Death, 
 thro'  the  Weaknefs  of  the  Flefh.  For  God  is  in  this  Appearance,  a 
 Confuming  Fire,  burning  up  the  Earthly  Man  in  his  beft  Eftate  i 
 becaufe  he  is  altogether  Vanity,  as  the  Flower  of  the  Field,  that  he 
 may  bring  in  the  Heavenly  Man,  which  is  the  End  of  the  Law.  This 
 is  the  firft  Link  in  the  Chain. 
 
 2.  According  to  the  Change  in  the  Divine  Prefence,  with  Man,  is 
 Man  chang'd ;  as  the  Wax  is  turn'd  to  the  Seal. 
 
 1.  The  Eflence  of  Man,  being  a  Shadow,  was  a  Divine  Similitude, 
 in  the  fimple  Figure  of  the  Divine  Unity  in  Light. 
 
 2.  This  Shadow  was  the  fame  Divine  Similitude,  in  a  Pcrfpedive, 
 or  Profpect  of  Good  and  Evil,  Light  and  Darknefs,  as  in  Oppofition, 
 as  in'Ballance. 
 
 3.  Now  the  Divine  Similitude,  with  the  Figure  of  the  Divine 
 Unity  in  Light,  with  the  Divine  Profpeft  of  Light,  and  Darknefs  in 
 Ballance  finketh  down  into  the  Darknefs  of  the  Shadow.  In  the 
 Bottom  of  the  Pit,  in  this  Grave,  it  maintaineth  a  real  Oppofition 
 to  the  prevailing  Darknefs  j  it  fendeth  forth  its  Beams  continually 
 thro'  the  thickeft  Darknefs,  as  a  Teftimony  againft  it.  In  the  mean 
 time,  the  Darknefs  predominant,  beareth  a  Figure  of  the  Divine 
 Similitude,  but  Counterfeit,  but  Diforder'd  and  Perverted.  In 
 this,  it  Exalteth  itfelf  and  Reigneth  }  by  this  it  deceiveth  Man,  and 
 flayeth  him.     This  is  the  fecond  Link  in  the  Chain. 
 
 3.  Now  the  Shadow,  Man,  thus  perverted  and  deceiv'd,  feemeth 
 to  himfelf,  taketh  upon  him  in  his  Defigns,  and  defires  to  have  a 
 Subfiflency,  a  Subftance,  a  Power  of  Acting,  a  Comprehenfion  of 
 the  whole  Nature  of  Things  diftin&ly  in  himfelf  j  like  him,  who 
 is  the  Power  and  Wifdom  of  God,  God  himfelf.  Thus  Poor  Man 
 eateth  of  the  Tree  of  Knowledge  of  Good  and  Evil,  that  he  may 
 be  as  God  *,    but  dieth,  as  Man;  vanifheth  like  a  Shadow  into  the 
 
 O  o  0  Dark- 
 
U«*  ) 
 
 Darknefs  of  Death.  Thus  Sin  taketh  Life  ia  Man,  and  Man  dyetb. 
 The  Darknefs  in  the  Shadow  fpringeth  up  into  its  own  darker 
 Form,  which  was  before  a  Form  of  Light,  comprehended  in  the 
 Light.  The  Divine  Similitude  in  the  Light  -7  which  was  the  Man, 
 difappeareth. 
 
 Now  God  darkneth  himfelf  more  to  the  Creatures,  in  his  appear- 
 ance of  Wrath.  From  that  Darknefs,  as  a  Cloud  of  Wrath  ^  he 
 breaketh  forth  upon  Man  in  Storms  and  Tern pefts,  Lightning  and 
 Thundering  Vengeance  upon  him.  Accordingly  the  Darknefs  is 
 encreas'd  and  heightned  in  Man.  From  this  Cloud,  the  Counterfeit 
 Similitude  of  God,  bringeth  forth  itfelf  into  all  Black, 'Fa Ife  and 
 Fiery  Forms  of  Luft,  of  Diforder  before  God,  of  Contrariety  to  him, 
 of  Enmity  againfc  him.  So  the  Opposition  groweth  higher  and 
 higher,  till  Wrath  fwallow  up  the  Sin,  the  Sinner,  the  Shadow,  and 
 all  of  the  firft  Adam  \>  when  Wrath  itfelf  is  fwallow'd  up  of  Grace  and 
 Glory.  Both  thefe  came  to  pafs  in  the  Death  and  Refurrectioa  of 
 the  fecond  Adam^  our  Lord  Jefus. 
 
 Chrifl  is.  i.  God  descending  into  our  Nature,  and  making  him- 
 felf Man,  to  ad  and  exprefs  Love.^  2.  Bearing  in  that  Nature,  our 
 Perfons,  Sins,  Sufferings,  to  the  Extremity  of  Wrath  and  Death. 
 
 3.  Afcending  in  our*Nature,  and  in  that  carrying  up  our  Perfons, 
 and  our  Sufferings  intp  ffhe  Form  of  God,  into  the  Light  and  Har- 
 mony of  Eternal  Love  and  Glory. 
 
 4.  Defcendirjg  again,  in  that  Form  of  God,  as  a  Spirit,  into  our 
 Spirits,  to  be  a  Spiritual  Bridegroom,  a  Qiiickning  Spirit  in  us.- 
 
 5.  By  converting  with  us,  changing  us,  in  changing  us,  taking  us 
 up  by  degrees,  into  the  fame  Form,  and  Erft  Glory  of  the  Father^ 
 out  of  which,  we  thro'  him,  he  in,  after  and  thro'  us,  defcended. 
 
 Chrifl  is  God,  in  the  Divine  Unity  and  Eternal  Sublicence  of  the 
 fecond  Perfon  in  the  Trinity,  in  Fellowfhip  of  the  Divine  EiTence, 
 and  the  Trinity  itfelf}  making  himfelf  Man,  fo  that  he  ftill  conti- 
 nues to  be  God,  his  Perfon  being  in  every  Form  entire,  the  Godhead 
 embracing  his  Humanity,  and  fuftaining  it  above  in  the  Heights  of 
 all  its  unchangable  Glories  :  His  Manhood  enfolding  his  Divinity^ 
 and  carrying  that  down  with  it,  into  the  Depths  of  its  loweft  de- 
 fcent^  then  again,  by  Virtue  of  the  Godhead  at  once,  as  a  Seed 
 within  it,  and  a  Sun,  or  a  Dove  above  and  about  it,  both  return  thi- 
 ther, where  they  find  themfelves  to  have  ever  been  ;  all  their  De- 
 scents appearing  not  fo  much  as  a  Sleep,  or  a  Dream  in  the  Bofom 
 of  the  Eternal  Light ;  but  Variety  of  equal,  unchangable  Beauty  and 
 Sweetnefs  ia  the  Unity  of  the  hi&heft  Lovelinefs  and  Love. 
 
 FIVE 
 
(4«7  ) 
 
 FIVE   LETTERS. 
 
 LETTER   I. 
 
 Of  the  Trinity. 
 
 Noble  Sir^ 
 
 IN  that  Journey  which was  pleas'd  to  make  fo  pleafant 
 with  her  Society,  making  her  Favour  to  us  double  in  her 
 Coach  and  Company,  Ihe  Crown'd  alLwith  a  third  Kindnefs, 
 f9hr  Prefence  in  your  befr.  Part,  your  Spirit  by  your  Letter.  I 
 read  it  with  much  Profit  and  Delight,  finding  it  right  fweet,  and 
 high  in  the  Light  and  Love  of  the  Spirit,  as  the  two  Wings  of  the 
 Heavenly  Dove,  an  infeparanle  and  even  Pair,  wafh'd  in  the  pure 
 and  fincere  Milk  of  the  Heavenly  Word.  What  a  Sight  is  it  thro' 
 all  Ages  to  fee  poor  Mortals  generally  turning  their  Backs  to  the 
 Eternal  Sun  of  Divine  Love  and  Light,  (hutting  their  Eyes  to  all 
 the  Reflections  of  its  Beams  falling  before  them,  with  a  Strife  and 
 War  of  Spirits  contending  about  thefe  Divine  Births,  and  Forms 
 of  Light  and  Love  which  are  to  be  feen  and  found  only  in  their  pro- 
 per Nefts,  the  Face  and  Bofom  oft  the  Father  of  Lights  and  Loves? 
 Tl.efe  three  Heads,  t.  The  Trinity.  2.  The  Imputed  Righteouf- 
 nefs.  :  3.  The  Satisfaction  of  Chrift,  are  all  the  mod:  fweet  and  ia- 
 cred  Myfteries  ofthefupream  Unity,  which  is  Love  itfelf,  and  the 
 God  of  Love,  Bleffed  for  ever.  They  are,  and  infold  the  mofl 
 deep,  delightful,  diftinguifhiag  Points  of  Divine  Wifdom,  Chrifti- 
 an  Philofophy,  and  the  Eternal  Truth  of  Things. 
 
 \ft.  The  Supream  Unity  is  a  Trinity,  if  it  be  the  Supream  Life, 
 the  Supream  Love,  the  Supream  Light,  if  it  be  a  Perfect  Unity. 
 Life  cannot  be  without  Society,  nor  Society  without  Diitinclion. 
 That  which  flrikes  the  greateft  Horror  in  Death,  is  Solitude,  the' 
 )fs  of  all  Diflinction  of  Things.  Life  is  defin'd  to  be  a  Reflection 
 upon  itfelf.  It  is  therefore  an  Unity,  a  Trinity,  a  Circle  all  in  one. 
 The  Unity  within  itfelf  goes  forth  into  an  Image  of  itfelf,  by  an 
 Union  with  itfelf.     In  this  Image  it  hath  Fellowship  with  itfelf,  and 
 
 O  o  o  2  fo 
 
(468^ 
 
 fo  returns  into  itfelf  again.  The  higher  the  Diftinction  is  in  the 
 Unity,  and  the  more  Perfect  the  Unity  is  in  the  Diftinction,  the 
 higher  is  the  Activity,  Society  and  Joy  of  Life.  The  moft  compleat 
 and  full  Diftinction  is  that  of  Perfons.  A  Perfon  is  a  Compleat,  In- 
 tellectual Being,  compleatly  Subilfting  and  Exiftingin  itfelf.  Thus, 
 Sir,  you  fee  fome  rude  Draught  of  the  three  Perfons,  in  which  eve- 
 ry One  is  all  Three,  and  all  Three  are  perfectly  One  \  each  One 
 diftinctlyAll  in  One  ;  the  fame  Three,  and  the  fame  One.  Thus 
 ihis  Glorious  Trinity,  far  above  all  ExprefTions  or  Conceptions,  by 
 Words  borrowed  from  Men,  and  belt  fitted  to  the  Nature  of  things, 
 is  reprefented  in  the  Holy  Scriptures  as  three  Perfons,  that  is,  Liv- 
 ing, Intellectual  Beings,  compleatly  Diftinct,  compleatly  Subfifting 
 each  of  itfelf,  and  in  itfelf.  The  Supream  Unity  is  the  Father,  which 
 cannot  be  lefs  than  all.  The  Image,  which  is  perfectly  equal  with  ■ 
 the  Unity,,  and  comprehends  the  Unity,  is  the  Unity  itfelf}  and,  as 
 a  perfect  Image,  it  perfectly  reprefents  the  Unity  to  itfelf  \  and  by 
 an  entire  Reflection  of  the  Unity  upon  itfelf,  is  the  Son,  the  Word, 
 the  Wifdom  of  the  Father.  The  Union  of  thefe  two,  which  can- 
 not be  lefs  than  either,  than  both,  comprehending  both  in  itfelf; 
 nor  more,  becaufe  either  of  thefe  is  All  and  Infinite  v  this  Union 
 is  nam'd  the  Spirit,  as  proceeding  or  breathing  from  both:  Both 
 meet  in  One  here  in  the  Union,  which  is  the  Divine  Life,  Joy  and 
 Bleffednefs  of  both. 
 
 idly.  If  the  Supream  Unity  be  the  Supream  Light,  and  Living 
 Light,  there  muft  fubfift  together  in  the  Unity,  the  Bright,  Glori- 
 ous Trinity,  i,  Of  a  Light  Seeing,  2,  A  Light  Seen,  3,  A  Sight 
 or  Vifion  uniting  both. 
 
 $d!y.  And  if  it  be  the  Supream  Love,  it  muft  be  a  Beautiful  and 
 Joyous  Trinity  }  a  Love,  a  Beloved,  and  the  Love  uniting  both  and 
 all  within  itfelf;  itfelf  to  itfelf.  The  Love  and  Joy  of  Love  is  there 
 Supream,  where  there  is  the  moft  perfect  Union  of  the  higheft  U- 
 nity  and  the  higheft  Diftinction.  * 
 
 qtbly.  If  the  Supream  Unity  be  an  Unity,  it  is  alfo  a  Trinity  ;  ia 
 the  moft  fimple  and  moft  perfect  Unity,  asfuch,  there  can  be  no 
 Divifion.  This  then  is  divided  from  nothing  ;  it  hath  no  relation 
 to  any  thing  without  itfelf,  as  all  Divines  teach  us  of  God.  It  then 
 comprehendeth  all  things  within  itfelf  in  the  fulleft,  the  higheft,  the 
 firft  Variety  or  Diftinction  of  Things.  The  Son,  the  Word,  the 
 Effential  Image  of  the  Godhead,  being  the  firft  Diftinct  ioa  or  Vari- 
 ety, Handing  up  out  of  the  Unity,  and  in  the  Unity,  is  certainly 
 by  Confequence  the  higheft,  fulleft,  moft  perfect. Diftinction  and 
 Variety  of  Things,  comprehending  in  itfelf  eminently,  originally  all 
 
 Varieties 
 
(  469  ) 
 
 Varieties,  all  Diflinctions  of  Things.  That  Name  *$>w  hi  Grid 
 attributed  to  the  Son,  which  fignifies  Reafon,  or  fecondarily  the 
 Word,  as  it  is  Reafon  exprefs'd,  properly  fignifies  the  Difrinclion 
 or  Variety  of  Things  in  their  Unity,  which  is  moll  truly  the  Rea- 
 fon, Proportion,  Order  and  Harmony  of  Things.  If  this  full  Vari- 
 ety be  comprehended  in  the  Unity,  then  the  Variety  is  the  Unity, 
 and  the  Unity  the  Variety.  Both  are  moft  perfectly  One,  by  the 
 Power  and  Virtue  of  the  Unity:  Both  are  moft  perfectly  Diftinct 
 and  Various,  by  the  Perfection  of  the  Variety  or  Diftinclion.  From 
 thefe  two  thus  refults  a  third.  The  moft  perfect  Union  is  there, 
 where  Two  are  moft  perfectly  Diftinct,  and  moft  perfectly  One. 
 Thus  you  fee,  Sir,  the  Supream  Unity  to  be  the  moft  perfect  Trini- 
 ty, an  Unity,  a  Variety,  an  Union  of  both.  You  fee  thefe  Three 
 to  be  moft  perfectly  One,  by  the  Unity,  mod:  perfectly  Diftinct,  by 
 the  Variety,  moft  perfectly  United,  both  One  and  Diftinct  by  the 
 Union.  If  the  Variety  be  full,  this  alfo  contained!  all  Things  in.  it9 
 and  fo  the  Unity,  the  moft  perfect  Unity.  Thus  is  this  alfo  under 
 its  own  Character,  the  Variety  and*the  Unity  too.  If  it  be  both 
 thefe,  then  is  it  alfo  the  Union,  and  fo  all  Three.  In  like  manner 
 is  the  Union  in  its  Property,  as  the  Union,  all  Three,  the  Unity, 
 the  Variety  \  both  in  One.  The  Trinity  is  the  Godhead,  the  Divine 
 Effence:  Every  One  of  the  Trinity  is  the  entire  Trinity,  and  fo  the 
 Divine  Effence  entire  \  all  Three  are  the  fame  Trinity  in  One,  and 
 Diftinct  \  All  are  One  in  themfelves^  and  Diftinct  from  each  other 
 by  the  fame  Variety  j  All  are  united  in  themfelves,  and  with  each 
 other,  by  the  fame  Union,  behold  the  Simplicity  of  the  Trinity, 
 which  is  God,  the  Divine  Effence.  The  Unity  of  th<? Godhead  is 
 not  diftinct  from  the  three  Perfonalities,  that  fo  there  fhould  be 
 four  in  God,  one  Effence,  and  three  Perfonalities,  or  three  man- 
 ners of  Subfifting  j  but  it  is  One  of  the  Three,  and  all  Three  are 
 that  One.  You  fee,  Sir,  why  they  are  diftinct  Perfons,  becaufe- 
 every  One  is  all  Three,  and  fo  God  entirely  in  itfelf,  in  its  own 
 Diftinction  and  Property,  which  is  all  One  with  the  other  Two, 
 
 January  30.  1668* 
 
 LETTER 
 
! 
 
 (  47°  )  j 
 
 LETTER    II. 
 
 Of  the  Satisfaction  And  Imputed  Righteoufaefs  of  Chrift, 
 
 Noble  Sir, 
 
 IN   the   Book    which  you    were  pleas'd    to    fend    me,    ther 
 were  two  Points  treated  of,   be/ides  that  of  the  Trinity  :    The 
 Paper  wherewith  I  lad  troubled  you,  was  intended  for  a  Ground  to 
 the  Difcourfe,  upon  thefe  twoSubjeSsj  The  Satisfaction  of  Chrift; 
 The  Imputed  Righteoufnefs  of  Chi  ift.  Thefe  are  both  equally  charg'd 
 with  Falfehood,  Folly,  Licentionfnefs,  Impiety.     They  are  falfe,  as 
 contrary  to  the  Eternal  Truth,    which  pronounced]  it,  as  an  immu- 
 table Degree }  the  Soul  that  Sins  (hall  Die.  *  They  arefooliih,  while 
 they  alTert  Contradictions,  and  attribute  them  to  the  Supream  Wif- 
 dom  ,  that  thofe  Things,  which  are  not  mine,  (hall  be  thought  mine 
 by  him,  whofe  Thoughts  are  th^  Caufes  of  all  Things,  and  the  Mea- 
 fure  of  all  Truth.     Liceatioufnefs  is  thus  encourag'd,  while  withous 
 any  Honefty  in  ourfelves,    laden  with  all  Evil,    we  are  taught  to 
 truft  for  our  Happinefs  and  J  unification  to  that  Good,  which  is  in 
 another,     This  is  the  height  of  Impiety,  to  deny  to  God  the  Free- 
 dom of  his  Grace,  and  Plenitude  of  Mercy,  while  it  is  affertcd,  thaE 
 God  cannot  pardon  Sin,  nor  fave  the  Sinner,  without  a  plenary  Sa- 
 tisfaction to  his  J  u  ft  ice.     This  alio  feems  Ridiculous,  to  Extol  the 
 Free-grace  and  Mercy  of  God,    while  with  the  fame  Breath,    we 
 make  him  necelTariiy  to  exact  a  plenary  Satisfa&ion.     1  humbly  con- 
 ceive,   that  thefe,    who  thus  diflent,   prove  that  Truth,    that  the 
 Letter  is  as  the  Lattices  in  the  Canticles,    thro5  which  Jefus  Chrifl; 
 looketh  forth-,  they .datken  as  well  as  difcovcr.     Thus  while  Light 
 .  and  Darknefs  are  mingled,  all  Things  appear  various,  and  varioufly 
 diffract  the  Minds  of  Men,  unto  irreconcilable  Diviiion  and  Enmi- 
 ties.    Men  exalt  their  own  Darknefs  as  Divine  Light,  while  they 
 find  fome  undid  in  guifii'd  Glimmerings  of  Light  in  their  Darknefs. 
 Others  flgbt  againft   thefe  Men,    unto  Blood  and  Death,   as  the 
 Darknefs  of  Hell  itfelf,  becaufe  Darknefs  h  mingled  wirn  their  Light. 
 Thus  there  wanted?  every  where  the  gentle  Refiner,  which  by  the 
 Fire  of  the  Spirit,  and  of  Love,  takes  the  rude  Oar  often  into  hie 
 Hand  and  Furnace,  which  is  his  Heart,  that  he  may  with  Skil,  Care 
 and  Gentlenefs,  feparate  the  Gold  from  the  Drofs,*  fo  as  not  to  neg- 
 lect or  lofe  the  frnalleft  Grain,  tho5  mix'd  with  the  greateil:  quantity 
 of  Earth.     Sir,  I  humbly  offer  thefe  two  Proportions,  which  under- 
 ftood,  would  perhaps  unite  both  Parties  in  this  Difference. 
 
 i.  The 
 
 j 
 
(  471  ) 
 
 i.  The  Righteoufnefs  of  God  in  ChriiT,  declaring  itfelf  in  titer 
 Humiliation  and  Exaltation,  of  che  Lord  Jefus,  in  his  Perfections  and 
 Perfon,  as  he  is  God,  Blefled  for  Ever,  Cloth'd  with  our  Natures  \ 
 is  that  which  alone  reconciles  all,  renders  the  Creature  Lovely,  re- 
 ftores  it  to  an  eftate  of  Eternal  Love  and  Life  with  God. 
 
 2.  God  in  Chrifl;  is  become  one  Spirit  with  the  Creature,  a  new 
 Root  to  it,  fending  it  forth  in  a  new -Relation,  into  a  new  Nature, 
 a  new  Form,  a  new  Life,  which  is  Chrift  himfelf  the  Heaven- 
 ly Image  of  God,  in  which  Im  arc  contain'd  all  the  Fruits  of  eve- 
 ry Virtue,  Grace  and  Excellency.  Sir,  The  clearer  Underftanding 
 of  both  thefe  depends  upon  thefe  following  Principles. 
 
 i.  The  Ideas,  which  are  the  Eternal  Forms  of  Things  in  God,  in 
 whom  they  are  one  with  God,  and  yetdiftinct  •,  but  hi  their  Unity 
 and  Diftinftion,  cloth'd  with  the  Perfection  of  Divine  Beauty,  and 
 the  full  Glory  of  God  :  Thefe  are  the  only  Subftance,  Truth, 
 Roots  and  Original,  Eternal  Spirits  of  all  Things.  This  is  the  Unity 
 of  the  Godhead,  lpringing  up  within  itfelf  into  all  Variety. 
 
 2.  All  Things  that  are,  are  thefe  Ideas,  or  Eternal  Varieties  di- 
 fcending  into  Inferior  Forms,  in  which  they  at  once  Veil  and  Figure 
 themfelves,  as  in  fhadowy  Images  of  themfelves. 
 
 3.  That  the  Myflery  of  the  Divine  Variety  may  be  compleatly 
 open'd,  the  Eternal  Spirits,  which  ftand  in  the  Suprearn  Unity,  and 
 fo  are  the  Suprearn  Unity  itfelf  in  them,  that  is,  the  Divine  Idea's 
 in  God,  and  God  in  the  Divine  Idea's,  as  they  are  veil'd  in  fhadowy 
 Images,  pafs  into  the  remoteft  diftance,  which  is  a  diviilon  from  the 
 Unity  and  Contrariety  to  it.    This  is  the  State  of  Sin.  and  Death, 
 the  Diforder  in  the  Muflck.     As  the  making  Mufick  out  of  the  Dif- 
 cord,  is  by  bringing  a  Concord  upon  it,   fo  now  the  bringing  back 
 of  Things  from  this  State  of  Diviflon  and  Contrariety,  like  calling 
 the  Son  of  God  out  of  tdigypt,  is  by  the  fpringing  up  of  the  Divine 
 Unity,  in  the  midft  of  the  Contrariety }  Bearing  the  Contrariety  itfelf, 
 Crucifying  the  Contrariety,  by  the  Glorious  Love  and  Power  of  the 
 Unity,  carrying  it  thro'  a  DifTolution  and  Death  of  the  Contrariety, 
 into  the  Suprearn  Beauty,  and  all  Charming  Melody  of  the  Eternal 
 Unity.     This  is  the  Spiritual  Senfe  of  the  Sufferings,  Satisfactions, 
 Death  and  Refurrection  of  Chrift. 
 
 4.  Now  this  BteiTed  Unity,  clifcovers  all  the  Varieties  to  have  been 
 eternally  in  itfelf,  and  one  with  itfelf:  It  takes  of  the  Veil,  and  (hews 
 itfelf,  defcending  to  the  Land  of  Contrariety,  of  Darknefs  and 
 Death  in  thofe  Varieties.  It  difclofeth  all  thofe  Varieties  in  itfelf,  ri/Ing 
 up  out  of  the  Contrariety,  and  returning  to  their  Eternal  Glory  in 
 the  Unity,  together  with  the  Unity.    It  puts  forth  itfelf  in  each  Part 
 
(  472  ) 
 
 of  the  Variety,  as  rifing  in  its  proper  Time  in  each,  for  the  firft  and 
 full  Perfection  of  the  Whole.  Yea,  by  its^fweet  and  wonderful  Light, 
 the  Contrariety,  the  depth  of  Darknefs  and  Death,  is  feen  as  an 
 Eternal  Variety  in  the  fupream  Unity,  defcended  and  figuring  itfelf 
 in  this  Shadow.  Again,  This  defcent  and  this  fhadowy  Figure,  in 
 the  return  and  afcent  of  the  Supream  Unity,  appears  an  Eternal  Spi- 
 rit of  Glory  in  the  Eternal -Spirit,  a  Divine  Variety  in  the  Su- 
 pream Unity,  which  is  one  with  the  Unity,  and  hath  all  the  Perfe- 
 ctions of  the  Unity  compleat  in  itfelf. 
 
 Sir,  Upon  theie  Grounds,  if  I  were  able  to  exprefs  them  clearly, 
 the  Satisfaction  of.Ghrift  would  appear  no  foolifh  thing,  but  a  Glori- 
 ous Myftery  of  Divine  Wifdom  and  Love}  the  imputed  Righteouf- 
 nefs  would  be  no  Fi&ion  or  cover  for  Luft,  while  all  is  founded  up- 
 on that  Unity,  which  is  God  himfelfin  its  highefl  Glory  ^  Love  it- 
 felf in  its  moft  perfect  Sweetnefs,  and  Lovelinefs,  bringing  forth  it- 
 felf through  all  Varieties,  being  ever  One  in  all 0  One  with  all}  and 
 fo  comprehending  all  within  itfelf,  in  that  tranfcendent  Harmony, 
 which  is  the  Holy  Trinity,  the  Heavenly  Jerufalem^  the  Eternal 
 Spirit,  Eternity  itfelf. 
 
 LETTER    III. 
 
 Of  the  Sufferings  of  ChriH  for  the  Satisfaction  of  Sinners. 
 
 Noble  SzV, 
 
 YOU  are  pleafed, many  ways, to contribute  to  the  Leifure  and 
 Freedom  which  i  enjoy,  thro'  the  Grace  of  God,  to  attend  up- 
 on and  minifter  to  the  Myfteries  of  God,  according  to  the  Gofpel  of 
 Chrift  in  the  Temple,  which  is  Chrift  himlelf,  built  up  in  the  Spirit 
 unto  an  Eternal  and  EfTential  Image  of  God.  It  is  alfo  my  Duty  and 
 Delight,  to  minifter  to  your  Spirit  in  the  Difcovery  of  thefe  Myfte- 
 ries ^  if  Jefus  Chrift  pleafe,  by  his  Holy  Anointing,  fo  far  to  take 
 me  into  the  true  Honour  of  Fellowlhip  with  himfelfin  his  Prieft- 
 Lood  in  any  Degree.  1  would  gladly  fay  fomething  to  you  from 
 that  Scripture,  He  was  delivered  for  our  Offences,  and  ralfed  again  for 
 mr  Juftification,  Rom.  4.  25.  I  (hall  proceed  by  Steps  from  the  Be- 
 ginning and  Ground  of  Things,  fo  far  as  the  Holy  Spirit  IhalJ  pleafe 
 so  enlighten  this  deep  of  Glory  to  me. 
 
(  473  ) 
 
 The  Lord  Jems,  as  he  is  the  firft  and  fupream  Image  of  God,  is  the 
 Firft-born  of  every  Creature,the  Root,  the  Head,  the  Pattern  of  eve- 
 ry Creature  \  which  is  the  Figure  of  a  Divine  Glory,and  efpecially  of 
 Mankind,  which  is  made  in  the  entire  and  universal  Similitude  or 
 Image  of  the  Divine  Eflence,  where  all  the  diftind  and  various  Fi- 
 gures of  the  infinite  Glories  in   God  are  gathered  together,  as  feve- 
 ral  Lines,  Colours,  or  Features  in  the  entire  Pidure  of  a  Beautiful 
 Face.     Every  Creature,  Mankind  particularly,  in    all    Generations, 
 in  every  State   and    Form  of  Light,  of  Darknefs,  of  Order,    of 
 Diforder,  of  Good,  of  Evil,  fprings  up  out  of  this  Jefus;  is  Form'd 
 and  Govern'd  by  him,  as  he  is  the  Image,  the  Power,  the  Wifdom 
 of  God,  and  Figures"  himfelf  upon  it,  by  the  Varieties  of  his  Accelfes 
 and  RecelTes,  Shinings,  or  Veilings.     Thus  from  the  Beginning  to 
 the  End,  all  is  made  in  him,  as  the  Eternal,  univerfal  Image  of  God  -7 
 by  him,    as  the  Power  and  Pattern ;  for  him,  as   the  Eternal  and 
 Univerfal  Image,  which  is  to  fpiingup  out  of  All,  and  to  refulc 
 from  All,  as  the  Fruit  and  Glory  of  All.     The  Diforder  and  Stains 
 in  particular  Creatures,  as  they  are  their  Ads;  the  fame  as  they  are 
 the  Ads  of  Jefus  Chrift,  the  Wifdom,  the   Power,  the  Righteouf- 
 nefs  of  God,  ading  thefe  Creatures,  as  they   lie  comprehended  in 
 •  himfelf,  the  Eternal  and  univerfal  Image,  in  which  all  is  Reconcil'd 
 and  Gathered  up  into  One, by  the  placing  of  Things  in  their  due  Pro- 
 portions, to  anfwer  fitly  one  another  :  Thus  they  are  no  more  Difor- 
 der or  Stains,  but  Golden  Links  in  the  Glorious  Chains  cf  the  Divine 
 Order  and  Eternal  Harmony;  as  alfo  well-plac'd  Lines  and  Colours  in 
 the  higheftand  greateft  Beauty.  This  Jefus  putting  on  Human  Nature 
 in  its  Fallen  State,  comes  forth  as  the  Univerfal  Pei  fon  and  Spirit,the 
 Root  of  the  whole  Creation,and  of  all  its  Changes,bearing  all  in  him- 
 felf as  the  Spirit  of  the  whole ;  as  the  Great  Tree,  whereof  all  Spirits, 
 all  Things,  are  fo  many  Branches  :  Thus  he  (lands  as  the  only  and  the 
 univerfal  Sinner,  yet  without  Sin,  inafmrch  as  in  him,  vc-ho  is  the  fame 
 yeflerday,to  day,  and  for  *z/fr,comprehendingin  every  part  of  Thingrf 
 the  whole  Fulnefs -,  thofe  Ads  are  Orderly  and  Beautiful,  which  in 
 the  Particular,  as  they  lie  in  each  fingle  Spirit  or  Creature,  divided 
 from  the  whole,  are  Stains  and  Diforders,  like  crooked  Lines  and 
 Shadows    in  a  Pidure,  feparated  from  the  reft  of  the  Lines  and 
 Colours  there.     Thus   St.  Peter  inffils  the  Myflery  of  the  Gofpel 
 and  of  Chrift,  unto  the  Jews,  when  he  tells  them,  That  they,  in  Cru- 
 cifying Chrift,  had  done  nothing  but  what  the  ^redeterminate  Connfel 
 of  God  had   ordered   before-hand,  that  it  jhould  be   done,   A  (ft  3  2.23. 
 That  is,  this  Ad  of  the  higheft  Diforder  in  them,  together  with  all 
 the  Circumftances,  that  whole  Scene  of  Adcrs,  and  all,  lay  Eternally 
 in  Jefus  Chrift,  the  eftential  Wifdom  and  Image  of  the  Divine  Na- 
 
 fpp  tur, 
 
(  474  ) 
 
 ture,  in  a  moll  Beautiful  and  Divine  Order,  as  it  flood  in  one  Piece 
 with  all  its  Antecedents,  Concomitants,£fnd  Confequences,  which  in 
 Eternity,  are  as  Eternityis,  One,  One  Spirit,  an  entire  Unity,  a  full 
 Glory.  Jefus  Chrifl  upon  this  Ground,  bears  upon  the  Crofs,  the 
 Wrath  due  for  the  Sins  of  the  Whole  World,  "being  the  Whole 
 World  in  its  Original,  in  its  Root,  in  its  Firfl  and  Univeifal  Spirie, 
 which  Forms  it,  which  Acts  in  it,  in  all  parts  of  Light  and  ot  Dark- 
 nefs  :*He  becomes  by  Sufferings  and  Dying,  a  Sacrifice,  a  Ranfom  for 
 the  whole,  upon  three  Accounts. 
 
 i.  As  in  the  Evil  of  ^in  there  is  a  Contrariety  to  the  Snpream 
 Good,  {o  in  the  Sufferings  of  Chrifl  there  is  a  proportionate  Contra- 
 riety of  the  Godhead  to  the  Evil  of  Sin,  which  nothing  was  able  to 
 fullaip,  but  that  Perfon  which  is  God.  Thus  the  firfl  Contrariety, 
 hy  a  Contrariety  oopofed  to  it,  is  reduced  to,£  Harmony, 
 
 2.  Jefus  Chrifl  in  his  Suffering, ofFereth  hirafelf  up,  as  the  Snpream 
 and  Eternal  Beauty,  the  Righeeoufnefs  of  God  to  the  Will  of  the 
 Father,  in  anfwer  to  the  defacing  of  that  Beauty,  and  diflblving  of 
 that  Harmony,  by  the  eppofition  to  the  Divine  Will.  Thus  Chrifl 
 was  the  Eternal  Beauty,  offering  itfelf  up  as  a  Sacrifice  for  the  Stains 
 upon  that  Beauty. 
 
 j.  Jefus  Chrifl,  as  the  Univerfal   Perfon,  and  Spirit  in  which  all  /■ 
 
 thefe  iubilfted,  which  alone  truly  fubfifled  in  All,  by  dying,  carried 
 down  the  whole  offending  and  polluted  World  into  Death  ;  in  thac 
 Death  allThings  are  diffolved  into  their  firfl  Principle,into  theDiviae 
 Unity,  into  the  Unity  of  the  Eternal  Spirit  :  Thus  are  the  Sins  and 
 the  Sinners  no  more  for  Ever  j  Thus  all  Sins,  Sinners,  Wrath,  are 
 fwallow'd  up  into  the  firfl  Unity  of  the  Eternal  Spirit,  which  is  the- 
 Fountain  of  Beauty,  the  Fountain  of  Love.  This  is  that  Blood  of 
 Chrifl  which  wafheth  us  from  all  our  Sins,  and  makes  Atonement: 
 for  us,  even  this  Supream  Unity,  which  is  the  firfl  Love ;  the  firfl 
 Beauty  itfelf  in  all  Things  ^  defcending  for  all,  and  with  all,  into  the 
 Grave  j  fo  gathering  up  all  Things  into  itfelf,  and  pouring  forth  it- 
 felf over  all,  by  a  Diffolution  in  Death.  Thus  was  he  delivered  for 
 our  Offences. 
 
 Let  me  add  one  thing  more.  As  the  Godhead  flood  In  the  Hu- 
 manity, as  the  Humanity  lay  wrapt  up  in  the  Godhead,  this  Suffer- 
 ing and  Death  in  the  Humanity,  was  a  high  and  proper  Beauty  in 
 the  Divinity,  a  Variety  (landing  in  its  proper  Place  in  the  Eternal 
 Unity,  which  maketh  the  Unity  with  all  its  Varieties  in  it,Compleat  j 
 which  hath  the  Unity  with  ail  the  Varieties  compleatly  retting  upon 
 it,  making  it  the  Perfedion  and  Sum  of  all  Glory,  in  like  manner, 
 the  Bitterneffes  of  thefe  Sufferings,to  the  Humanity,  as  they  lay  mu- 
 tually enwrapping,  and  wrapt  up  ia  the  Divinity,  were  high  Piea- 
 
 fures 
 
 I 
 
(  475  ) 
 
 lures  and  Delights  5  Iccme  to  do  thy  Will,0  Cod,  faith  he  :  And  again, 
 This  is  my  Meat  and  Drink,  to  do  the  Will  of  my  Father.  To  the  fame 
 Perfon,  in  the  fame  Ferfon,  the  Shame  was  the  higbeft  Glory ,  the 
 Deformity,  the  Supream  Beauty,  which  made  up  the  Beauty  in  the 
 whole^Order  of  Things  in  Eternity  j  Death  was  the  higheft  '  Aft  of 
 the  Divine  Light  ^  the  Sufferings  and  Crucifyings  of  his  Will,  were 
 an  Heavenly  and  Eternal  Feaft  of  all  Good,  of  all  Delicacies,  to 
 that  Will  itfelf. 
 
 I  muff"  refer  the  other  Claufe  concerning  the  Refurreftion,  to  a- 
 nother  Sheet,  and  reft  for  Ever, 
 
 Tonr  Affettionate  Servant, 
 
 ADAMAS. 
 
 LETTER    IV. 
 
 Concerning  the  Refuheclim  of  Chrift. 
 
 Noble  Sir, 
 
 MAny  Things  make  it  delightful  to  me  to  write  to  you  of  Di- 
 vine Things  ;  one  is,  That  Love  which  is  mutual  between 
 us  in  the  Spirit  of  Chrift,  or  which  I  daily  receive  from' yon  mani- 
 fold and  great  Tcfti monies.     Another  is,   That  Good  and  Divine 
 Ground  which  the  Heavenly  Seed  of  Spiritual  Truths  meetcth  with 
 in  your  Heart,  and  the  Prefent,  the  Precious,  and  the  Plentiful  Fruic 
 which  it  bringeth  forth  to  the  Lord  of  the  Vineyard,  the  Lord  Jefus 
 Chrift,  with  which  my  Soul  alfo,together  with  his,frequently  refrefh- 
 cth,  and  feafteth   itfelf.     Laftly,  There  is  no  Joy  like  to  this,  to  be 
 gathering  thefe  Liilies  in  that  Garden  of  Chrift,which  is  Chrift  himfelf, 
 and  to  be  pouring  forth  his  Name  as  an  Oyntment  j  whatever  the 
 Bread  be  in  which  we  place  thefe  Liilies,  or  the  Head  on  which  we 
 pour  forth  this  Sacred  Ointment,  yet  in  the  mean  time  our  own 
 Spirits  are   recreated,  renewed,  and   heightened  by  the  pure  and 
 fhjning  Beauties  of  the  Liilies,  and  the  fragrant  Perfumes,  together 
 with  the  Divine  Virtues  of  the  Ointment.     But  I  am  perhaps  tc 
 long-making  way  for  the  Difcourfe  which  I  formerly  prom i fed,  and 
 now  take  in  Hand,  upon  this  rich  and  Flourifhing  Ground  ;  Thac 
 our  Lord    Jefus   Chrift  was  rat fed  again  for  our  Justification,  that  V 
 might  be  made  the  Righteoufnsfs  of  God   in  him.      I  (ball  divide  this 
 Difcourfe  into  two  Parts.     1.  The  Refurreftion  in  the' Root 
 Head,  the  Lord  Jefus.    2.  The  Refurreftion  in  the  Branches  and 
 
 P  p  p  2  Membeis 
 
( ^ ) 
 
 Members,  the  Saints.  la  the  Refurre&ion  of  Chrlft  two  things 
 are  to  be  confider'd.  1.  The  Refurredlion  itfelf.  2.  The  Perfoa 
 Rifing.     The  Refurre&km  itfelf  hath  three  Parts. 
 
 1.  God  himfelf,  the  Eternal  Word,  afcendeth  from  the  neat her- 
 moftPartsof  the  Earth,  into  which  it  had  defcendcd  firft,  and  go- 
 ing up  above  all  Heavens.  This  Eternal  Spirit  had  made  himfelf 
 Fiefh  like  us,  2  Cor.  5.  21.  Sin,  a  Sacrifice  for  Sin,  unto  Death  and 
 Wrath,  in  our  Places.  Thus  the  EfTential  Brightnefs  of  the  Divine 
 Glory,  had  Veiled  itfelf  beneath  the  Darknefles,  the  Defc  mirie  ,.the 
 Guilt,  the  Griefs  of  the  Flefh,  Sin,  Death,  and  Wrath,  at  cne  Bot- 
 tom of  the  loweft  and  molt  horrible  Depth,  bel,w  ti:~  ]oweft  and 
 molt  loft  Eftate  of  Men  or  Devils.  From  theie  daMc  ard  dreadful 
 Depths,  by  himfelf  alone,  he  afcends  not  only  above  tuefe  Depths, 
 but  beyond  all  Heights,  far  above  all  Heavens,  into  the  unconfin'd 
 Purity  of  the  uncreated  Glory  and  Divine  EfTence.,  upon  his  Throne 
 high  and  lined  up,  UnveiTd,  aod  Ihining  over  all  in  his  naked  Splen- 
 dor. What  is  this  that  be  a fc ended,  but -that  he  defcendcd  fl* ft.  He  who 
 afcended,  is  the  fame  who  alfo  defcended  into  the  neathermoft  Parts  of  the 
 Earth,  and  afc ended  far  above  all  Heavens ,  that  he  might  fill  all,  Eph0 
 4.  10. 
 
 2.  The  Lord  Jefus  rifeth  in  his  Human  Nature  into  the  Unity  of 
 the  fame  qnickning  Spirk,  the  fime  Heavenly  Image,  the  fame 
 Throne  of  Righteoufnefs,  Power,  Glory,lmmortality,  together  with 
 the  Divine  Nature.  The  "  econd  Man  is  a  Quickning  Spirit, the  Lord  from 
 Heaven,  the  Heaven  far  above  all  Heavens,  the  Heaven  of  Eternity, 
 of  the  Father's  Boforn,  the  Heavenly  one,  in  the  Image  or  the  Hea- 
 venly Glory }  that  Image  itfelf,  the  higheft  and  molt  Heavenly 
 Image  and  Brightnefs  of  the  Glory  of  God,.  1  Cor.  15.  45.  The 
 Holy  Ghoft  fpeaks  there  of  Cbrift  in  his  Humanity,  in  his  human 
 Body  ,  As  he  is  rifen  from  the  Dead;  the  Human-Nature  now  is  one 
 Perfon  with  the  Divine,  not  in  its  Humiliation,  but  in  its  Exaltatk 
 on  -7  not  as  a  Prifon  or  Grave,  in  which  the  Divine  Glories  are 
 ftraitned,  but  a  Palace  in  which  tbey  dwell  at  perfect  Liberty,  in 
 all  their  Fulnefs,  Bodily  *,  that  is,  as  a  Body  is  oppofed  to  a  Shadow,, 
 clearly,  confpicuoufly,  diftinclly,  fubftantially,.  in  their  Luitre,  Life, 
 Variety,  Harmony,  Subftance,  Unity.  In  like  manner  is  God  him- 
 felf a  Temple  or  Palace  to  the  Lamb,  as  the  Lamb  is  to  him.  The 
 Divine  and  Human  Nature  is  no  more  now  as  the  Sun  and  the 
 
 •  Clouds ^  but  as  the  Sun,  and  his  pureft  Light,  his  brighteft  fweet- 
 eft  Luftre,  which  hath  the  Sun  itfelf  dwelling  and  appearing  with 
 its  fulled;  Glory  in  its  Temple  of  Gold  and  Precious  Stones;  and  it- 
 felf in  like  manner  dwells  in  the  Bofora  of  the  Sun,  as  the  Glory  fil- 
 ling the  Temple,  Colof  2.  9.  in  whom  the  fulnefs  of  the  Godhead  dwells 
 Bodily  Fart 
 
r 
 
 (  Ml  ) 
 
 Part  3.  Jefus  Chrifl:  rifeth,  and  carrieth  up  into  Glory,  the  Jfody 
 of  his  Humiliation,  the  Humiliation  itfelf  in  all  the  Parts  of  it,  his 
 Infirmities,  Sufferings,  Death,  the  Enmity  itfelf,  yea,  all  his  Ene- 
 mies, this  World,  theG'ave,  and  Hell,  the  Divine  Wrath  into  the 
 higheft  Glory  with  himfelf,  and  in  himfelf,  as*himfelf  in  variousr- 
 Forms,havingfirft  fpoiled  them  of  their  Enmity, and  Triumphed  over 
 them  in  his  Crois  :  PfaL  68.  ]  8.  He  afcended  up  on  high,  and  carried 
 Captivity  Captive  \   the"  captivated  Humanity   of   Chiifl^    the  cap- 
 tivated Image  of  the  Invisible  God,  together  with  all  the  captivating 
 Powers,  and  Forms  of  Darknefs,  Death,.  Enmity,  Hell,  and  Wrath, 
 are  carried  themfelves  Captive  on  high  into  the  BlefTed  Forms  of  the 
 Supream  Light,  the  highelt  Glory  of  the  everlafting  Righteoufnef^ 
 of  Love  and  Ecernal  Life  in  him,  together  with  him,  All  thefe  cap- 
 tivating Datknfrflcs,  as  they  were  comprehended  h  the  Fore-know- 
 Jelgeof  Gid,  and  his  Pre-determinate  Defigns,  or  Council  in  Eter- 
 nity, as  St  Peter  fays  concerning  the  Crucifying  of  Chriff,  A3s  21 
 So  they  lay  together  in  the  Wifdom  of  God,  which  is  Jefus  Chrifl:, 
 as  he  is  the  ESeutial  Image  of  the  Godhead,  the  Brightnefs  of  the 
 Divine  Glory,  where    all    the  Works  Counfels  and  Conceptions 
 of  the  Godhead  are  firfl:  Formed,  and  prefent  thernlelves  flrft  to  hi* 
 Eye,  as  in  their  Original,  in  their  firfl:  Truth  and  Life  y  herein  this 
 Eflential  Eternal   Wifdom,  Image,  G'ory;  of  the   Divine   EfTence, 
 which  is  our  Jefus  in  his  Divine  Nature,  aiey  all  are  fo  many  rich 
 and     rayilhing    Varieties    of    Divine  Glory :    Here  the    highefl: 
 Comlinefs,  or  the  full  and  perfect  Glory,  is  put  upon  the  molt  un- 
 comly  and  vilefl  Parts  \  while  all,  as  parts  of  the  fame  unbounded 
 Variety,  ftand  together  in   the  Simplicity  of  the  Supream,  the  Di- 
 vine Uniry  •  and  this  Divine  Unity  after  a  molt  Simple  and  undivi-* 
 ded  manne/,  refteth  entirely  upon  every  part  of  the  Variety  :  Here 
 the  Firfl:  is  »Laft,  and  the  Lafl:  Firfl::   The  Giory  is  as  the  Grave, 
 and  as  the  Grave  is,  fo  is  the  Glory :  Thus  is  that  true,  Chrifl:  in  the 
 Grave,  in  the  Glory,  The  fame  yeftcrday,  to  day,  and  for  ever  ,  the 
 Lamb  Slain,  Raifed  again,  Humbled,  and  Glorified  }  All  in  Onej 
 All  made  Perfect  in  One,  from  the  Foundation  ot  the  World. 
 
 Jefus  being  this  Eternal  Wifdom,  and  Original  Image,  where  all 
 Variety  of  Forms  lay  together  in  Unity  and  Glory, that  he  might  ful- 
 fill all  Righteonfnefs  in  all  thefe  Forms,  defcends  according  to  their 
 Order,  till  he  comes  to  the  lowed  }  then  he  afcends  igain,  and  car- 
 ries up  all  with  him  thither,  where  they  were  at  fri  ft.  In  this  firfl: 
 and  higheft  Glory  becomes  again  and  (hews  himfelf  with  his  Fleihly 
 Body,  Crucified,  Pierced,  to  his  Difciples,  as  they  *vere  in  the  firfl: 
 Giory,  in  the  Eye  and  Light  of  Eternity  :  A«  the  fame  time  he  o- 
 pens  this  Eternal  Eye,  fheds  abroad  this  Light  ol:  Glory  in  his  Dif- 
 ciples > 
 
) 
 
 >Ies  °7  thus'he  canvinceth  them  of  his  Refdrre&ion,  of  the  Truth 
 of  alf,  by  fhewingthem  all,  in  that  Spirit,  in  that  .Light,  which  is  the 
 
 ft  Truth,  in  which  alone  all  Things  are  Tti^  Thus  they  favv  him 
 to  have  Fleih,  and  Bones,  and  Blood,  fuch  indeed  as  no  Created  Spi- 
 nf,  no  Ghoft,  no  Apparition  hath  -,  luch,as  to  it,  all  Flefh,al]  Angels, 
 are  Unfubftantial  Spirits,  G holts,  and  Apparitions.  This  is  that 
 Tiefh  and  Blood,  which  is  the  Meat  and  Drink.of  the  Saints  in  Glory, 
 in  the  Spirit,  in  Eternity  ^  I  deny  not,  that  at  the  fame  time,  Jcfus 
 appeared  in  thefe  Natural  Forms  to  the  Natural  Eyes  cnd%ight  of 
 tne  Difciples,  as  a  Sign  or  Figure :  But  at  the  fame  t.ime  the  Na- 
 tural Form,  Eye,  and  Sight  of  Chrift,.  and  his  Apoftles  together, 
 flood  ail  ClGthed  with,  and  Comprehended  in  the  Eternal  Glory, 
 that  Spirit  which  is  alone  the  Truth  of  all.  Thus  much  of  the  Re- 
 furredtion. 
 
 2.  The  Perfon  Riling,  is  the  Eternal  Word,  that  Firfl:  Radical, 
 llniverfal  Image  of  God,  whence  all  other  Images,  fuch  as  all  Things 
 in  Heaven  and  Earth  are,  do  Spring,  by  which  they  are  Compre- 
 hended, in  which  they  Subfi'ft,  where  they  Eternally  lie  as  in  their 
 firft  Truth  and  Original.  Thus  is  Jefus's  Riling,  theTirft,  the  Ra- 
 dical, the  llniverfal  Refim  eetion  of  ail  Things.  But  I  muft  now 
 give  you  and  myfelf  Breath. 
 
 In  Jeffis  Chrift ,  /  am  Tours-  mo  ft  Affectionately , 
 
 ADAM.AS. 
 
 LETTER    V. 
 
 Of  the  Refurrection  of  Chrift. 
 
 N'cble  &>, 
 
 HO  W  pleafant  is  it  to  be  Converflng  in  the  Refurredion  from 
 the  Dead  ?  Here  we  fee  one  another  in  a  Divine  Beauty,  ever 
 irem  and  fiouri'fhing,  as  the  Face  of*  God,  our  Spirits  unite  and  mingle 
 in  a  Divine  Love  and  Joy,  which  is  Incorruptible,  Unchangable, 
 "UnexpreMible,  having  the  Glory  of  Gcd,  as  is  faid  of  the  Heavenly 
 Jcmfalem  j  here  is  Jefus  Chrift,  here  fljpuld  our  Hearts  everbe.  This 
 is  the  proper  Seat,  and  State  of  a  Saint,  the  Faradife  of  Gcd,  with 
 the  Tree  of  Life  in  the  midfl:  of  it. 
 
 The  Lord  Jeftts  roft  again  j or  chy  Juftification.     Firfi",  in  his  own 
 Perfbn.    Secondly,  la  us.    I  have  fpokea  to  the  Firft,  and  made  a 
 
 Traali- 
 
(  479  ) 
 
 Tranfition  to  the  Second.  Before  I  pafs  to  this  Second,  I  will  in  the 
 middle  way  interpofe  fomething  which  relates  to  bo:h,  to  unfold  ti 
 twofold  Myftery  of  A^furre&ion,  and  our  Juftification  in  the* 
 Refurreclio  That  which  I  have  to  fay,  is  from  that  Scriptme,. 
 Rom.  i .  4.  where  it  is  faid  of  J^us  Chrift,  that  he  was  declared  to  be  the 
 Son  of  God,  with  Power,  according  t§  the  Spirit  ofhoiinefs,  or  the  Holy 
 Spirit,  by  tin  Re  fur  re  ft  ion  (row  the  Dead.  I  fhall  proceed  in  the  Ex* 
 plication  of  this  by  four  Steps. 
 
 1.  This  pertaincth  to  Jefus  Chrift  in  his  whole  Body  -  in  himfelf 
 diftin&ly,  as  the  Head  •  in  each  Saint,  as  the  Member.  The  Refur- 
 re&ion  is  the  fame  throughout  the  whole  Body  \  Chrilt  is  the  Refur- 
 reclion  Abfolutely,  Entirely,  Univei Tally  :.  He  rifetn  in  all  the  Saints-, 
 together  with  all  the  Saints  j  all  the  Saints  rife   in  him,  together 
 
 w^icH  him. 
 
 2.  Chrift  rifes  with  Power.     This  Power  is  ca\Yd,  The  exceeding 
 grcat'nefs  of  the  Power  of  God,  Eph.  1.  19.     This  is  Power  in  its.  full 
 extent,  at  its  height  ;  the  iufkwtenefs  of  Power ;  the  Gcd-head  itfel£ 
 in  its  full  Force  \  the  Godhead  in  its  Divine  Eilence,  immediately,, 
 entirely,  nakedly  in  that  Power,  in  which  it  furmounts  infinitely. all 
 created  Powers  \  in  that  Form,  in  which  it  infinitely  tranfcends  ail 
 created  Forms,  wich  all  ics  innumerable  Vertues  and  Glories,  united-. 
 Unveiled  jfpringech  up,  (hineth  forth,and  rifeth  in  the  Refurreclion  of 
 Chrifl',  raifeth  Chrift.  in  itfelf,  as  itfelf  rifech  in  him. This  is  theRefur-- 
 redtion  of  Chriih    This  is  the  true  Perfon  of  Chrifr,  returning  thither 
 where  he  was  at  fir  ft.     This  is  that  Jefus  who  is  the  Refjrrection,  and 
 Eternal  Life,  even  while  he   lies  in  a  Grave  of  Flefh  or  Earth,  and 
 is  the  Refurrection  to  that  Flefh,  to  that  Earth,  fw allowing  up  the  Grave 
 itfelf  i<no  Vitlory. 
 
 3.  This  Power,  or  the  Refurreftion  from  the  Dead,  is  according 
 to  the  Holy  Spirit,  or  Holy-Ghoft  j  This  is  the  third  Perfon  in  the 
 ever  blerTed  Trinity.  It  is  moil  true,  that  every  Perfon  is  all  three,ia 
 the  entire  fullVertues  and  Glories  of  all  thrcc,withontany  Inequality, 
 of  Power  or  Majeity  :  This  is  the  Unity  in  God.     It  is  as  true,  than 
 by  reafOn  of  the  Variety,  which  is  as  compleat  in  the  Divine  Na- 
 ture, as  the    Unity,  each   Perfon  in    the   Trinity  is  as  much  di- 
 ftincl:  fiom  the  other,  as  he  is  one   with  them,     The  Spirit  is  t! 
 Union  of  the  Father  and   the  Son.-  Thefe  two  Per fons  appear  ia 
 this,  united  *.  in  each  other  diftinct,  and  both  in  one,  in  the  utmoft 
 Simplicity,  Punty,  and  Perfection,  in  the  highefi  Activity  of  all  their 
 united  Glo:ies,Lo\res,Joys,VertHes,Powers.  This  is  that  Face  of  God 
 which  noMan  can  fee  and  live,which  (bines forth  only  throughDeath, 
 in  the  Refurrection  from  the  Dead.     This  is  the  Divine  Efll-nce,  the 
 Trinity,  as  it  is  its  own  Glafs,  in  which  alone  it  is  fecn,and  all  Things 
 
 arc 
 
(  48o  ) 
 
 3Fe  at  once  fe'en  in  it  living  for  ever.  Of  this  David  Sung  in-thefe 
 'Words,Wfrf#  /  awake  with  thy  Righteoufnefs, //W/  be  fat  is  fed  with  thy 
 ' Likens fs ,?{'*}.  [7.15.-  Thus  Jefus  Chrift  was  put  toDeath  in  the  Flefh, 
 and  rofe  again  m  this  Spirit }  that  is,  in  the  fulnefs  and  clearnefs  of 
 the  Divine  EiTence  ;  For  where  the  Spirit  ef  the  Lord  is,  there  is  Liber- 
 tyy  2  Cor.  3.  1 7.  The  Veil  is  taken  (iff. 
 
 4.  By  this  Refurrectton  in  this  Spirit,  Jefus  Chrift  ia  jymfelf,  and 
 in  all  his  Saints,  is  declared  to  be  the  Son  of  God:  That  which  A- 
 fcends,  is  the  fame  which  aijo  firfi  Defended,  faith  St.  Paul,  Eph.  4.  10. 
 It  was  then  the  Son  of  God,  the  Seed  of  God,  a  Race  of  God,  as  the 
 Scripture  fpeaks,  Jefus,  the  EfTential  Image  of  God,  the  Righceouf- 
 nefs,  and  Wifdom  of  God,  the  Brightnefs  of  the.  Glory  of  God, 
 which  in  this  Image,  in  this  Divine  Righteoufnefs  and  Wifdom,  ia 
 the  Brightnefs  of  the  Divine  Glory,  defcends  into  the  Shades  of  the 
 firft  Creation,  and  of  Flefh  ^  then  with  thefe  into  the  deepandtior- 
 rible  Pit  of  Darknefs,  Error,  Sin,  Death,  and  Wrath  :  From  thefe 
 Deeps  afcends  again,  and  returns  to  his  fit  ft  Place;  In  every  Step  of 
 the  Defcent,  he  fulfillcth  all  Righteoufnefs  and  Glory,  filling  Ail  ia 
 Ail  :  He  palTeth  into  every  Step  as  a  Figure  of  the  Glory  in  the  Di- 
 vine Ima?e,  according  to  the  man ifeft  Riches  and  Varieties  of  that 
 Glory  :  He  filleth  up  every  Figure  with  the  Glory  itfelf,  being  hsm- 
 felf  in  that  Figure,  the  Fulnefs  of  all  Glory.  He  rnaketh-  every  Step 
 beautiful  as  it  ftandeth  in  its  proper  Place,  as  it  beareth  its  proper 
 part  in  the  Harmony,  with  the  Univerfal  Harmony  itfelf,  in  the 
 Figure,  and  in  the  Subftance.  He  afcends  out  of  all  into  his  firft 
 and  full  Glory  :  He  gathers  up  all  with  him  into  that  Glory:  There 
 he  (hews  all  as  Eternal  Varieties  in  that  Glory,  dwelling  together 
 in  a  perfect  unity;  the  fame  y eft  er day,  to  day,  and  for  ever,  where 
 Time  and  Change,  like  a  Dream,  break  up  into  Eternity-,  their 
 Place  now  knows  them  no  more-,  they  are  as  if  they  never  were. 
 In  Truth,  to  thofe  who  favv  the  Light  of  Truth,  they  never  were. 
 
 Thus  Sir,  is  the  Lord  Jefus  raifed  again /or  our  Justification.  Thus, 
 is  it  the  Seed  of  God  alone,which  is  Juflified,and  Juftifieth  itfelf.  We 
 are  Juftified  fo  far,  as  the  Seed  comes  up  in  us  \  fo  far  as  we  come 
 up  in  that  Seed  \  fo  far  as  we  are  that  Seed.  How  pleafant  a  thing 
 is  it,  in  the  Virtue  of  the  Seed,  to  fay  '-,  Now  am  I  tht  Son  of  God  \ 
 But  it  is  not  known  what  I  (hall  be  hi  the  Refurre&ion  \  but  then  I 
 ftiall  fee  him  as  he  is,  and  be  like  him. 
 
 Sir,  In  the  Bofom  of  our  Rifen  and  Glorified  Jefus,  who  is  the 
 Lord,  the  Spirit,  with  whom,,  and  in  whom,  we  are  one  Spirit,  I 
 "Sal ate,  and  reft  with  you. 
 
 FINIS. 
 
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